John Dillon, Regius Professor of Greek (Emeritus) at Trinity College Dublin, is an Irish classicist and philosopher considered a world authority in ancient philosophy and Platonism. Born in Madison, Wisconsin in 1939, he returned to Ireland as a child and studied Classics at Oxford before earning a Ph.D. at UC Berkeley. He taught at Berkeley from 1969 until his appointment at Trinity in 1980, where he remained until his retirement in 2006. Dillon is founder and Director Emeritus of the Dublin Plato Centre and a member of several prestigious academies, including the Royal Irish Academy and the Academy of Athens. A professor Emeritus of the British Academy. He has published over thirty books and numerous articles, focusing on the transmission of Platonic philosophy.
We have a special edition in our Musician of the Month series as Frank Armstrong interviews John Cummins of the Dublin band Shakalak.
Aficionados of the Dublin cultural scene over the past decade or two are likely to be familiar with John Cummins. Cutting a dash with a distinctive Rasputin beard and Reggae styles, John’s poetic performances in the Dublin vernacular have mesmerised audiences young and old. His playful, rhyming verse always had great musicality, and it seemed a natural progression for him to begin collaborating with musicians, culminating in the formation of the band Shakalak in 2018, which also contains another former Musician of the Month in Fin Divilly. If you haven’t made it along to one of their gigs yet, you are in for a treat.
John recalls some of his earliest musical memories:
Absolutely loved music … I remember going into into the record player in the room and putting her on and learning how to treat the needle respectfully and all that. So you just listen to whatever was there. What was that? Leo Sayer, you know, things like that … And then when I was a little bit older, maybe my brother [Paul] was probably fifteen and he got his hands on the guitar … So Paul would be playing and learning songs in the room, and yeah, I’d be left handed picking her up upside down, just playing one string or something like that, you know, that kind of thing. He’d be doing Simon and Garfunkel songs. I remember your wonderful tonight, Eric Clapton. He learned how to do that one, and he told me that that was his song and that he wrote it, and I believed him. I was of an age to believe that … I must have believed that for years, until it was years later when I was at a party somewhere and I heard it …, fucking Penny dropped … I am old enough to remember Bob Marley when he passed away and and everyone getting the the reggae into you. The knitted jumpers [with] Bob Marley R.I.P. all around and Bobby Sands at the time, all that. And then people going off to the Lebanon, maybe bringing back cassette tapes … and they do the rounds around the estate … So you’d be getting all sorts. And then you may be working and then you’re buying, buying your own music, whatever you like.
And talks about moving from poetic performances into becoming a musician:
So everything that I’ve been writing for a good number of years has consciously been with structure around where it’s easily adaptable to a template for a song. So everything’s been written with music in mind for years and sometimes they’d have melodies, sometimes they wouldn’t, sometimes they’d have certain BPMs or whatever, or even a key. And around that time, 2010 was when I first started. I suppose really performing … I started doing the open mics [in the International], and Stephen James Smith would help me a lot back then. The glass sessions, the Monday Echo, similar things that Minty is doing now on the Tuesday nights and the circle sessions on the Monday nights. Great stuff. This is a great old spot.
…
And that was where I came out of the shell. I started off hiding behind the page. Then I’d be doing things with my eyes closed. And then you’re just meeting people and you’re hooking up, and you’re there strumming a guitar, and you’re chatting your poems over and it’s all coming together. Loads of little collaborations down the years … Played with a band during the Lingo Festival. I don’t know if you remember that. The Lingo Festival 2014, 15, 16, … played with a band. Then I got the bug and then there was a couple of vibe for fillers where I jumped up on stage with these amazing musicians. And I was doing my poems in between, and that gave me the bug as well. You know, I kept feeding the bug, as it were … So Fin and I just got just got chatting. It just really happened very naturally, organically and quickly, you know? Meanie. A friend of Finn’s, came in with a couple of little beats because we were looking for a drummer back then, you know, a real life human being drummer like, which, you know, are not that easy to come across.
As to the vibrancy of the Dublin cultural scene today compared to the time he was starting off in early 2010s he says:
It’s a shilling thing, I think. It’s a money thing. Definitely. Things are more expensive. There were some Wednesday nights back then you’d be like a stone going across the town trying to catch several nights that were going on, and the talent, as it were. I don’t really like that word, the talent, but the people sharing their songs and doing their bits and bobs, it was great … there was something in the air … Well venues are less. That’s maths isn’t it. That’s just out there. You can Google that and find out all them that’s disappeared and gone … [But] I think it’s going strong [still] … If you go down there to the sessions on the Monday night [in the International], that room is jammed down there, you know. And then there’s the Smithfield creatives that do bits and bobs. I haven’t been on social media now for for a few years, so I feel that I’m not up to speed to tell you what’s going on around town. But from word of mouth, from what I’m hearing, it’s not the same. Not as maybe … prolific or strong or whatever, but it is happening. Definitely. Yeah.
The colourful humourist and English poet laureate, Sir John Betjeman (1906-1984) is the subject of Dominic Moseley’s Betjeman in Ireland (Somerville Press, 2023), which is lavishly illustrated with photographs.
Betjeman, who took his teddy bear, Alfie with him to Oxford in 1925 was the inspiration for the character of Sebastian Flyte in Evelyn Waugh’s Brideshead Revisited. Posted to Dublin as press attaché in the British Embassy during World War II from early 1941 to autumn 1943, his love affair with Ireland had begun two decades earlier in Oxford. There he met, and had a unique affinity with, the remnants of the Irish Ascendancy in all their fading glory. Chief among them was Edward Pakenham, 6th Earl of Longford who lived in what is now, Tullynally Castle in Co. Westmeath. It was Pakenham who first brought Betjeman to Ireland in 1925.
An unapologetic social climber, Betjeman was the son of a furniture manufacturer from North London. Yet he was often ridiculed for his remorseless snobbery and his upwardly mobile pursuits. He finally enrolled in Magdalen College, Oxford after some difficulty in 1925, and it was in Oxford he met influential people such as C.S. Lewis and Maurice Bowra and Evelyn Waugh but also members of the Anglo-Irish Ascendancy who held a unique charm for him and with whom he formed a special bond. Indeed, his road to social success seems to have been through the back door of the Irish Ascendancy.
Betjeman nourished an abiding fascination with Ireland from his Oxford days, especially the Irish Aristocracy – the more eccentric the better. He declared his ‘particular’ fondness for ‘people who had gone to seed’.
Others in the roll call of Betjeman’s Irish friends were Lord Rosse of Birr Castle, Basil Ava of Clandeboy House, Co Down Northern Ireland. His life-long love affair with Ireland was cemented in 1951 when, aged forty-six, he met the twenty-year-old Elizabeth Cavendish of Lismore Castle, who became his lifelong mistress and muse, causing occasional, great misery to his aristocratic wife Penelope.
It was through such aristocrats that Betjeman got his first taste of Ireland and when he arrived in Dublin as press attaché in 1941, whereupon he immersed himself further into that circle. Described affectionately by Moseley as ‘an ambitious social alpinist’ who ‘dearly loved a lord and lady’ he shamelessly cultivated them. Indeed, his enthusiasm for the Irish upper crust bordered on sycophantic.
Moseley chronicles an awesome litany of love affairs, flirtations and dalliances indulged in by Betjeman. But this larger than life, affable, and energetic figure could still say, incredibly, in later life that the one regret he had was not ‘having had more sex.’
It was possibly because of Betjeman’s popularity among Ireland’s Ascendancy he was chosen as press attaché. He soon became an instant hit among the literati of the Palace Bar, on Fleet Street in Dublin. This helped fulfil his mission ‘to ameliorate the anti-Irish tone of British press and to dilute the anti-English sentiments of the Irish press.’
In the Palace Bar the influential editor of the Irish Times, RM Smyllie ‘held court’ among a wide audience. Betjeman charmed a formidable array of artists and writers such as Sean O’Faolain, Frank O’Connor, Brinsley MacNamara, Flann O’Brien, Patrick Kavanagh, Austin Clarke, Terence de Vere White, Maurice Craig, Cyril Cusack and numerous others from the world of literature who also wielded a lot of influence.
He was no less popular among the artists he befriended such as, Paul Henry, Jack B. Yeats, Harry Kernoff, Sean O’Sullivan and numerous others. This group was ‘the locus of soft power’ in Ireland and once Betjeman was accepted and esteemed in this circle his success in Ireland was assured.
Portrait of Seán Ó Faoláin by Howard Coster, 1930’s
Ireland could easily have become a strong ally for Germany against Britain. Betjeman had ‘stepped into a historical minefield with little resources except his natural affability’. He certainly seems to have had a major diplomatic impact, and his friendship with the writer, Elizabeth Bowen – herself working for the British Ministry of Information and an on-off lover of Sean O’Faolain – was sure to have helped Betjeman.
It was Betjeman’s easy charm, wit and affability that made him a huge success in Ireland and his encounters with the Irish politicians of the day, including Éamon de Valera were very successful too: he had a sympathy with the problems posed by partition in the North, but this did not prevent the IRA classifying him, for a time, as a person of ‘menace’, although the plot to assassinated him was later dropped.
In 1942, he used his influence to get the English Horizon literary and artistic magazine to do an Irish number, featuring among others, Sean O’Faolain, Frank O’Connor, Patrick Kavanagh and Jack B Yeats.
What this entertaining page turner underscores is that John Betjeman was first and foremost a gifted poet who ‘celebrated every aspect of the idea of love’ and was especially ‘a poet of place whether it be the home counties, Oxford, Ireland or his beloved Cornwall.’
Unsurprisingly, he had a particular affinity with, and admiration for, Patrick Kavanagh where a sense of place is always foremost in the latter’s poems.
A major early influence was Goldsmith’s ‘Deserted Village.’ Betjeman’s passion for place, for architecture, for locations, for churches and old ruins saturates his poems and this is very much the case regarding his most celebrated Irish poem ‘Ireland With Emily’ where place fuses with his unrequited passion for Emily Hemphill of Tulira Castle in Galway (later to become Emily Villiers-Stuart of Dromana House, Waterford). It is one of his finest and most evocative poems about Ireland.
Betjeman’s passion for architecture flourished in Ireland too and his love of stately houses often outstripped his passion for their occupants, albeit he later wondered ‘how many linen sheets in the houses of Ireland received his lustful limbs.’ The combination of place with the erotic in his poems is described as a ‘potent brew’.
He waxed erotically about Furness House, Kildare, Shelton Abbey, Wicklow, Woodbrook House, Portarlington, Pakenham Hall, Westmeath and numerous others. Betjeman even learned the Irish language and frequently signed himself Sean O’Betjemán. His heart-rending Irish poem ‘A Lament for Moira McCavendish’ is another fine example of how place and love conflates in a way unique to Betjeman.
He might, as the author suggest, ‘have by his association with Elizabeth Cavendish, ascended to the highest rung’ socially but the portrait that emerges in this book is of a complex, flawed but likeable, warm human being with a large-hearted humanity and a unique generosity of spirit. It was that quality that made him the perfect diplomat in Ireland at the time.
A devout Anglican who feared the afterlife he emerges as the most loveable of ‘sinners’ in this book. His ‘Ballad of the Small Town in Ireland’ is likened to a Thomas Moore melody in which he celebrates the ordinary life of fair days, burned barracks, elegant squares, neglected graves, ruined churches and court houses.
Above all, Betjeman’s pre-eminence as a poet of merit is vigorously reclaimed in this study. The author notes how the ‘Modernism’ in poetry championed by T.S. Eliot and E.E. Cummings paved the way for an, often ‘graceless poetry devoid of scansion, rhyme, metre and original thought’.
As a traditionalist Betjeman is often dismissed as a ‘trite poet’ and, lamentably, does not feature today on school and college syllabi. None of this takes from the fact that his Collected Poems sold over two million copies and that when he died in 1984, he had been England’s poet laureate for twelve years, from 1972.
This book is not just an inspirational, charming and entertaining account of Beckett’s time in, and life-long love affair with, Ireland but it is a passionate command to restore him as a major poet of the English language.
Betjeman In Ireland by Dominic Moseley is published in paperback by Somerville Press and costs €15.
I was born and raised in Dublin, in a house with a piano and a garden. At the bottom of the garden, there were two beautiful chestnut trees, one taller than the other. It was here that I went when I needed to be alone. I always observed the same ritual. I would first climb the smaller of the trees and then the taller. The taller was enormously high. I didn’t dare climb the whole way to the top because the branches didn’t look strong enough to bear my weight.
One day, my curiosity got the better of me and I gathered my courage and climbed to where I’d never climbed before. Sneakers green with chestnut bark and young heart thudding in my elated chest, I clung to the thin, uppermost branches and looked out over the world. A neighbour’s dog danced along the top of the wall between our gardens. I could see the church where I attended Sunday Mass, the school where I lived in daily fear of not being good enough and the shop where I bought acid drops, broken biscuits and, as a teenager, illegal Black Russian cigarettes.
Years later, my father complained about the millions of leaves that the trees shed every autumn, which took him days and days to clear away.
If you promise not to tell anybody, I’ll let you in on a secret. There is a garden at the bottom of which, two chestnut trees stand, magnificently tall and green with leaves. There is a place at the top of the larger tree where the branches look too thin to bear the weight of a curious child; from where the eye can see a church, a school, a shop and a dog that dances along the top of a wall. A place where a child went when he needed to be alone and where one day, his curiosity got the better of his fear and he climbed to where he’d never climbed before.
This is where I keep my dreams.
All children are born creative. This creativity can either be encouraged or suppressed. I was not allowed to paint as a child so I learned to paint with words.
There are basically two kinds of people in the world. Those who are up to their ears in emotional issues, and do their best to get out of them. And those who are up to their ears in emotional issues, and do their best to stay in them.
We are all here to learn.
HUMOUR AND ART
Humour is a wonderful way to communicate – it disarms and enables us to say many things that are otherwise unsayable or unacceptable to the listener.
Isn’t life wonderful, ain’t it a thrill? Drinks on the table, chops on the grill And if you’re not able, we’ll give you a pill If life doesn’t get you, then happiness will.
We, as a nation, have grown up in the shadow of the Confessional, where all our sins have been forgiven on a regular basis, which inspired the following lines:
CONFESSIONS OF A CATHOLIC KID
I used to be a Catholic
Magnificently guilty
The sex was good from Hollywood
To fabulously filthy
Forgive me Lord for I have sinned
I promise not to sin again
Unless of course I get the chance
I beg forgiveness in advance
Mea culpa, mea culpa
Mea maxima culpa
The main lesson we learn from history is that we do not learn from history. Art is not a luxury but a necessity. The artist is the alchemist of our times, who turns the garbage of emotional issues into the gold of creation, reflecting the world’s absurdities. Crises are gifts that tell us who we are.
Once I showed someone a place where I wrote every day. They remarked that the view was not very exciting, to which I replied: “I’m not looking out, I’m looking in.”
“Art should comfort the disturbed and disturb the comfortable.” ― Cesar A. Cruz
Convenience is the byword and the curse of modern society.
The songs were written over a period of 34 years. Not wishing to be pigeon-holed as a certain kind of performer, I waited until last year to record and release the album. The title song, the text of which opens this article, references growing up in the south Dublin suburb of Stillorgan. The song “Prodigal Kiss” imagines Oisín Mac Cumhaill returning to the Ireland of today and taking the Luas. What might he have made of the state of Ireland today? The chorus poses the question: How did we get from the passion and ideals of 1916 to the prevalent malaise of 2022?
And you can be sure that we’ll never forget The culture of vultures and dealers in debt The struggles and Troubles, the gold, white and green So much for our beautiful Nineteen-sixteen.
The album is compassionately critical of society – especially in ‘Girls Who Lived In Hell’, a song inspired by and dedicated to the girls who endured the Hell of the Magdalene Laundries and Mother and Baby Homes. The last Magdalene Laundry closed in 1996.
Our country has been delivered into the hands of rogues and scoundrels, Vulture Funds, Rotating Taoiseachs and Landlord TDs, who choose to serve themselves, rather than those they are chosen by and paid to serve. Let there be a separation of Church and State. Let the Church and State pay full redress to all victims and survivors of clerical and governmental abuse. Let the churches pay property tax. Let us pass a law prohibiting TDs from being landlords and/or property speculators. Let us build a society based on compassion, justice and accountability. Let us rise up and take back what is rightfully ours at the next election. Let us stand firm in hope.
We have so much compassion for the downtrodden of other nations, but very little when it comes to ourselves.
HOMELESS HOTELS
I’ll tell you a tale of the Homeless Hotels Those chosen to serve, have us under their spells We live on the streets and we scrounge for a crust And curse the hyenas betraying our trust
They say that there isn’t, we know that there is We’re hungry and fearful and God help the kids They’re lost and they’re lonely and strung out on drugs They turn into monsters that nobody hugs
Ireland, Ireland, Ireland, Ireland Some get cake and some get crumb Ireland, Ireland, Ireland, Ireland What on earth have we become?
The merciless clergy abused and denied For ages the blameless that they crucified They buried them namelessly under the sod And offered novenas in praise of their God
They’re burning down churches on faraway land We may not agree but we do understand We’re drinking and thinking and feeling the shame We don’t have the strength to be doing the same
Ireland, Ireland, Ireland, Ireland Some get cake and some get crumb Ireland, Ireland, Ireland, Ireland What on earth have we become?
Ireland, Ireland, Ireland, Ireland Trotters trotting to the trough Ireland, Ireland, Ireland, Ireland Can’t you see? We’ve had enough!
All lyrics by John Buckley McQuaid
LINKS:
VALENTINE’S DAYS – An e-book in four parts, consisting of 29 songs and 29 videos. A love story, based on actual events, which takes place in Paris, Madrid, Berlin and Aarhus):
There’s a strangeness to singing in a language you don’t understand, akin, perhaps, to the sensation that comes with remembering, vividly, a person who has died. In both cases, you can almost touch the life recalled, even as the shadow glimpsed in that one word, “almost”, clouds your every sense.
Whenever I hear a song, an eddy of radio-speak, a casual exchange, unfurling in Irish, I go quiet, caught in the webs of a faltering familiarity. Likewise, when I return to them, I find that the recollections I have of my grandparents are locked in a grammar of (often palpable) absences: I’ll not see their like again.
By choosing Irish placenames as titles for a number of poems in my new collection, Phantom Gang, linking the elegies I had composed for my grandparents with the landscapes I associated with them in north Leitrim, I was trying to register, in outline, the forms of loss under which the poems had been written: the twin river-banks – an unreachable language, an irretrievable time – between which my memories had flowed since their deaths.
So in “Achadh Bhuachaill” (meaning, literally, ‘Boy’s Field’, and transliterated to ‘Aghavoghil’ in English), the townland’s emotional cartography begins to shift, as the poem slowly unearths a seldom mentioned incident from the local past, relayed to me by my granduncle: “The land here / dreams in silhouettes // our bodies learn to read”.
The relationship between land (and its changes) with the memories that mark it, of course, is as old as poetry itself. It recurs as a shaping concern in the work of John Clare (1793-1864), the so-called ‘peasant poet’ of the late Romantic period. “Oh, words are poor receipts for what tie has stole away”, he wrote, remembering the open commons he had known in the Northamptonshire of his youth, one of many areas in rural England directly affected by the 1801 Inclosure Consolidation Act, converting communally tended landscapes into real estate. “There once were days, the woodman knows it well”, he said, “When shades e’en echoed with the singing thrush”:
There once were lanes in nature’s freedom dropt, There once were paths that every valley wound – Inclosure came, and every path was stopt[.]
This truncation, and the subsequent disappearance, of the much-cherished social and ecological terrain of his upbringing, can be sensed in the knotted, quickening language of Clare’s pastoral poems, often scintillating in their natural notations, even as they crackle under the weight of the vexed environmental histories they record. The communal fields and woods, the trilling heaven of the poet’s boyhood, seemed increasingly irrecoverable to Clare, having been carved up, indelibly, “[in] little parcels little minds to please”, leaving “men and flocks imprisoned, ill at ease.”
Phantom Gang attempts to pay tribute to this distant figure, a “loss-eyed wilder-man”, who was also, at different points in his life, a kind of “hierophant // of dirt-in-bloom / and revelry”. Tuning in to the fierce, burnished weathers of his work, the book simultaneously tries to sift through the swarming static of contemporary history to a new zone of clarity, where the spectres (of poverty, displacement, homelessness, environmental corrosion) that so ruled Clare’s world, two centuries ago, might be recognised afresh in our own – “our age / of wilting seas // and homesick, lock-out blues.”
In all of this, among other things, I discovered that reading poetry is not so very different from the writing of it. We bring what we have – our small store of hopes and memories – to the threshold of another life, trusting in the possibility of recognition or discovery. The words on the page, I now believe, form a living monument to that possibility, creating a space where lost presences might be acknowledged, where the vitality and freedoms of an uprooted world can be sensed anew, pressing through the topsoil of everything left over, no matter how scarce. That, I think, is what the poem, “The Commons” (dedicated to Clare), reaches towards, near the collection’s close:
To feel at all: an act of intimate dissent,
as gentle-hearted heretics have ever felt and known.
Is this, then, our one inheritance, the ache where voices grow?
My poem’s a lifted echoing, as if they might continue.
Feature Image: Lough Melvin, County Leitrim, Ireland.