Review
Culture
Music
6 min read

Imagining our heart’s fragile condition

The songs and sketches of Paul Simon and Charlie Mackesy invites us to seek out sacred answers. Belle Tindall reviews their Sevens Psalms collaboration.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A illustration of a boy sitting in a  field with his back to us, above him is a heart shaped cloud.
Paul Simon’s Seven Psalms – Illustrated by Charlie Mackesy.
No.9 Cork Street Gallery

Paul Simon and Charlie Mackesy are the duo we didn’t know we were missing. Well, their collaboration means that we need miss them no longer. In their joint exhibition in Mayfair, Charlie’s artwork is a visual tool with which to ponder Paul Simon’s latest body of work.  

Simon and Mackesy  

I once read that if you’re looking for the answer to the meaning of life in a pop song, look to Paul Simon. I think whoever wrote that is right. His best-known songs are now decades old, but it doesn’t seem to matter - they’re timeless. And maybe that’s why; he has always written of permanent and universal things. 

For example - You may think that he’s crafted an ambiguous tale about two mischievous childhood friends who used to wreak havoc 'down by the schoolyard’, but what he’s actually offered us is a song that gives language to the unexpected and unknown aspects of life. The times that feel like a pathless expanse, the moments that knock us off course, the occasions where we are forced to admit that ‘we don’t know where we’re goin’, but we’re on our way… ’.

And what may, at first glance, appear to be a direct message to an iconic character in The Graduate (Mrs Robinson) or a New York Yankees player (Joe DiMaggio), is actually a song that mourns a loss on behalf of us all. It laments the disappearing of ‘grace, dignity, privacy and fidelity’ in public life – the attributes that ‘our nation turns its lonely eyes to…’ 

You get the sense that Paul Simon tells the truth, even when he’s spinning a tale.  

And then, every now and again, he strips away the fictitious and releases the hymn-like ‘Bridge Over Troubled Water’ or the haunting ‘Sound of Silence’, reminding us that he is concerned with the deepest and truest aspects of existence. His latest body of work, Seven Psalms, is one such offering. But before delving into it, there’s Charlie Mackesy to consider.  

Mackesy is an artist who diagnoses our wounds and heals them all at once. As discussed at length in a previous article about his immense impact, his work offers an antidote to our loud and crowded lives. His modern fable - The Boy, the Mole, The Fox, and the Horse - allows us to escape into a fictitious world that feels so much kinder than our own, while also acting as a tool for deep introspection. Charlie puts language and image to our heart’s beautiful yet fragile condition.  

And this is undoubtedly why his work has garnered such incredible success. His film is Oscar-winning, his book is best-selling, and his paintings are a fixture of this cultural moment. Charlie’s thoughts adorn therapy waiting rooms, his words are taught in school classrooms, and his images are simply everywhere. It’s hard to think of someone to whom the world is more openly and obviously grateful.  

And there we have it: the duo that dreams are made of (it feels appropriate to give Art Garfunkel an honourable mention at this point - what is it with Paul Simon and iconic twosomes?). Now, without further ado, onto their recent collaboration.  

Seven Psalms  

 Seven Psalms is a thirty-three-minute-long body of work. I reference the length, as opposed to the number of tracks, because Simon has released it as one continuous suite of songs; un-skippable and un-shuffle-able. The album makes the most sense as a whole, as a continuation, as a journey. The listener is not in control of how it is listened to, rather, they are tasked with letting it wash over them. They must surrender to Simon’s stream of thought and follow his ponderings to their end. It’s interesting how much un-learning that takes.  

I’m no music critic, so I will leave the delineation of the technical details and musical mastery to Rolling Stone, and instead focus my attention on the profoundly spiritual dimensions of this body of work.   

And with such, it is hard to know where to begin. There is not one song, in fact, there is not one line, that is not dripping with theological thought. I’m not sure how to sum it up, except to re-iterate Paul’s own understanding of what he has crafted – he has written seven Psalms.  

The first song in the interlinked line-up is ‘The Lord’. The chorus of which goes like this:  

The Lord is my engineer 

The Lord is the earth I ride on 

The Lord is the face in the atmosphere 

The path that I slip and slide on 

These four lines, a re-working of which re-appear as interludes throughout the album, are not pondering the existence of God (which, as Francis Spufford often says, ‘is surely his most boring characteristic’), but the nature of God. This album assumes God’s existence, in fact, it completely hinges upon it. Therefore, it is questions such as - How does he work? How is he present? How do we experience him? How can we perceive him? – that are held within these lyrics.  

It seems to me that those are also the questions that Charlie is pondering in the drawings that adorn the walls of Frieze Gallery. Each one is unmistakably a ‘Mackesy’ piece, he is easily identifiable, it is as if he leaves a piece of himself in every frame. What I found particularly interesting about this collection of work, all of which were created in response to him listening to Seven Psalms, is his use of clouds. They are not an uncommon feature in Charlie’s work, but in this context, they caught my attention afresh.     

Both the songs and the accompanying sketches create an atmosphere that invites us to seek out sacred answers, to take the time (thirty-three minutes to be precise) to ponder truth and ask the most vulnerable of questions. We see strikingly simple silhouettes of people doing just that in Mackesy’s work, and they’re almost always doing so underneath an imposing canopy of clouds. Clouds that look dark and heavy, clouds that look so light they’re touchable, clouds that are formed in the shape of a heart, even. They vary, but they’re almost always there. I could be wrong, but I don’t think Charlie thinks that we ponder such things alone – his drawings make it seem as though whoever is ‘above’ stoops down to engage in our pondering. If there is a God, he listens in. If Heaven exists, it comes close.  

And that, just from his use of clouds. I could write a whole other piece on his use of ‘posture’, and then another on colour. But perhaps you should just go and see for yourself.  

Seven Psalms asks the permanent questions, the ones that transcend time, space, and matter. But it doesn’t exist in a vacuum. On the contrary, it is time-stamped for this moment. One of the most striking lines declares that ‘the Covid virus is the Lord’, as is ‘a meal for the poorest of the poor’, ‘an open door to the stranger’ and ‘the ocean rising’. The questions that Paul Simon asks of God directly relate to the questions he then asks about us and this earth we call our home – social justice, ecology, community – his perspectives on such things all seem flow from who the ‘Lord is’. Or perhaps it’s the other way around, the genius is that we’ll never know. 

 Again, Charlie’s sketches of bustling refugees all walking in the same direction or a mother hitchhiking with her child on what looks to be a bitterly wintry night, lead us to sit with the very same thoughts.  

Truthfully, I am all too aware of how inadequate this, or any, review of this collaboration is doomed to be. Paul Simon knew this album transcended words, that’s why he called upon the genius of Charlie Mackesy. So, do yourselves the most profound of favours and spend thirty-three minutes in their company. I say thirty-three minutes, be warned, the impact of their work will reside with you for far longer.  

 

‘Seven Psalms: Illustrated by Charlie Mackesy and Inspired by the Words and Music of Paul Simon’ is a free public exhibition that is running Tuesday-Saturday until the 27th of September 2023, at Frieze Gallery, No.9 Cork Street, Mayfair, London.  

Explainer
Creed
Death & life
Monsters
Paganism
5 min read

Will the owner of ‘Halloween’ please come and collect it?

A mutant festival of saints, spirits, and supermarket costumes resists belonging to anyone
A witch, a priest and a druid stand in a store and look quizzically towards a halloween pumpkin
Nick Jones, Midjourney.ai

The trouble with modern Halloween is that it’s hard to say who it really belongs to. Our contemporary public holiday – 31 October, when people dress up as skeletons, light jack-o-lanterns, and go ‘trick-or-treating’ – has a few prospective owners.  

Perhaps Christians could claim it. The term “Halloween” is a shortening of ‘All Hallow’s Eve’, which is the day before All Saint’s Day (1 November) in the Church calendar.  

But this doesn’t fit with a few things. Don’t Christians dislike all that dressing up as evil spirits, and summoning up misrule and revelry? Instead, the case is made for a pagan ownership of Halloween: it was all due to a Celtic festival called Samhain (pronounced ‘sow-in’). This was a day for appeasing evil spirits, contacting the dead, and acts of mischief – all better fits for modern Halloween, surely? 

Sadly, we just don’t know enough about Samhain to say. We only have evidence about it from centuries after the Christian era, and in limited scraps like: “Samhain, when the summer goes to its rest”. It is unlikely the Christians invented this, to be sure – but none of the data tells us how it was celebrated.  

In fact, there is no evidence at all that All Saints Day was a churchy attempt to ‘take over’ a pre-existing pagan festival. From the get-go, Christians commemorated their dead on the basis that they were still alive in heaven, and able to bring prayers to God. A quick peek at the Book of Revelation (the final book of the Bible) gives a behind-the-curtain look: “and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel”.  

Over time, it became more official which ‘holy ones’, or saints, should be honoured at which times. This was not about making dead Christians into gods, though. A famous theologian called St Augustine explains the proper view of the early Christians as they kept hold of bones and clothing from their dead: “We do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God”.  

Gradually, a date was set to celebrate all those great men and women in heaven – from this came All Saints, or All Hallows Day. A tradition in northern Europe set this on the 1 November: “As a jewel worn on the brow sparkles time and again, so November at its beginning is resplendent with the praise given to all the saints” reports an English calendar from around 800AD.  

It is all well and good celebrating those who have made it to heaven. But what about the majority of Christians? Those who had died unrepentant and lukewarm – what on earth could be done for them? Here came another separate development: offering prayers and worship on behalf of those who had died as forgiven sinners, but who were still, if you like, serving their time for their bad choices.  

It gradually became the norm to tack that practice onto the pre-existing All Saints Day, so that the souls of regular Joes could have powerful heavenly intercessors close by. And so, All Souls Day became an established part of the Church’s year too, falling on 2 November.  

 

But here’s the twist. This season of ‘Hallowtide’ (All Saints and All Souls together) carried on for centuries, until England suddenly and violently abandoned it all in the sixteenth century. Seemingly overnight, the Reformations of the Tudor monarchs ended All Souls Day by scrapping all mention of a purgatory for the dead, and attempts to pray for them there. All Saints Day limped on in the new Established Religion as a remembrance of Christian exemplars – but they were not to be thought of as in radio contact from heaven anymore.  

Some people tried to carry on as usual, in illicit gatherings on hilltops, where they would burn straw, and gather to ask for help from great saints and pray for loved ones. But the majority followed the new religious settlement and tried to forge new communal rituals as best they could. The night still had a ‘supernatural’ afterglow thanks to centuries of the now-absent All Saints and All Souls. 

Then, in the nineteenth century, there was a comeback. Irish immigration to the USA and Great Britain plonked a fully formed Hallowtide into English-speaking culture again. It took like a duck to water. Perhaps this was to be expected. Here was a civilisation which had been rapidly deprived of its ordinary way of expressing connection to their deceased loved ones, as well as a sense of protection from heavenly guardians. They were clearly starving for some way to communicate feelings about ‘the beyond’, and to find hope in the darkening, colder days.  

‘Halloween’, really a modern döppleganger of All Hallow’s Eve, quickly became a popular national custom – a world custom, indeed, due to US influence. It took from Christianity that otherwordly atmosphere – but it did not jettison any of the customs that had arisen since the Reformation, and which were themselves continuations of folky responses to the coming of Winter; Samhain is almost certainly a part of that background here, even if it is not a direct connection, as we have seen. 

This Halloween mystery has a twist, then. Here is really a mutant of a festival that belongs to no one in particular - and that is the point. One could really call it one of modern pluralistic society’s great achievements. It has taken over management of this eerie season from the church, and arguably made a successful shared custom out of it. On the other hand, it is arguably consumeristic, tacky and frequently immoral: it was only a few years ago that supermarket costumes allowing people to dress as ‘mentally ill’ showcased this shallowness. 

So, as a Christian, I have some regrets that Christianity does not really ‘own’ modern Halloween, anymore. Because the original All Hallows, as well as All Souls, seem to me to be a historic high point of confidence about our human fate. Here was a whole civilisation that seemed to announce to itself, every November, that death, human wickedness, and the Devil, were not in charge here – those who had died in Christ were now more fully alive; that no one is so beyond hope that they are not worth praying for. The darkening nights and colder air must have seemed less daunting to them.  

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