Tales of the supernatural

The Tempest, Passion Play and The Weir reviewed by Andrew Billen.

The Tempest; Passion Play; The Weir
Shakespeare’s Globe, London SE1;
Duke of York’s Theatre, London WC2;
Donmar Warehouse, London WC2

In his speech at the end of his daughter’s wedding masque – delivered here with great poetry by Roger Allam – Prospero makes literal sense of what every theatregoer fancies. Actors, or at least the characters they inhabit, are spirits who melt into thin air at a play’s end. The lines have particular resonance at the Globe, not least because “the great globe itself” gets a namecheck. They also provide a challenge for this production’s director, Jeremy Herrin: to create magic on the bare boards of the replica Elizabethan stage. Technically it is not possible to create the kind of effects available to, say, Jonathan Kent at the Almeida in 2000, who plonked a swimming pool in the middle of the stage.

There is another curious thing about the Globe. It is a tourist attraction but it delivers Shakespeare at RSC standards, against the elements, which were little short of tempestuous themselves on the night I went. Like Gonzalo, every cagouled groundling would fain die a dry death. The Globe heavily relies on the magic of Shakespeare’s language.

Not all of the production soared. Colin Morgan, whose supernatural provenance is impeccable, having played the BBC’s Merlin, was an unethereal Ariel. James Garnon was far too sleek and pretty to be the monster Caliban, although he worked hard to compensate, early on pulling off an audience member’s see-through mac and eating it. Jessie Buckley was a delightful Miranda, however, looking for once the required 15 years of age, and Sam Cox as the drunk butler Stephano had good moments, including a brief impersonation of David Attenborough: “This is some monster of the isle – with four legs.”

Magical, though, this production was not and that may even have been deliberate. The arrival of the shipwrecked parties was interpreted as a gigantic reality check for Prospero – but his magic was coming to an end anyway. Allam played the duke as an aphasic and failing tyrant, more irritable than terrifying, forgetful of the plots against him, barmily preoccupied with his daughter’s virginity. Like the shivering audience, he demands at the end to be released of his supernatural bonds.

Formally speaking, there are two magical elements in Peter Nichols’s Passion Play, a 1981 piece about middle-class, middle-aged adultery revived under David Leveaux’s spare direction. The first is that the parts of the husband and wife are split so that there are sometimes two Jameses and two Eleanors onstage. The second is the religious music of Bach and Handel that pipes up on the excuse that Eleanor is a singer. Zoë Wanamaker and Samantha Bond make a good fist of exploring the pain of Eleanor’s betrayal. Owen Teale and Oliver Cotton are less successful at generating sympathy for the adulterous James, a scruffy picture-restorer with no obvious charms or views beyond a churlish atheism. The real mystery is Kate, played by the barely dressed Annabel Scholey as pure body: what is in it for her, this shagging with old men? Perhaps she, too, needs a double on stage to tell us.

It is the play’s theatrical conceits that do for it. The stage becomes crowded with viewpoints. Not only are they not always clearly differentiated, they trip over one another. Perfectly zingy dialogue is interrupted, as it were, by footnotes. As for the sacred music, its main effect is to make this shabby tale look monumentally irrelevant and also dated – a product of a pre-Aids society in which educated people behaved in a manner these days most often seen on The Jeremy Kyle Show.

Tales of the supernatural are the stuff that Conor McPherson’s The Weir are made on. A couple of old soaks and their more successful neighbour Finbar scare each other and the barman with ghost stories. The tales speak to the lonely ghostliness of a depopulated land but they are also treasured, polished to perfection in each retelling, because they are means of connection: to the past and, for the narrators, to one another. Brian Cox, Risteárd Cooper and Ardal O’Hanlon outdo themselves in the excellence of their monologues, so much so that one fears for Dervla Kirwan, playing a newcomer to the community. Will she be able to compete? Yet when her story of personal tragedy comes, it sweeps all away.

Josie Rourke’s revival of this 1997 play reveals it to be a masterpiece, a study of the inadequacy of male company, the insufficiency of consolation and humanity’s determination to get by on what it has. It is funny, wears its sadness lightly and grips from the moment that Cox, as the bachelor Jack, enters the pub and aggressively wipes his boots. For the next 100 minutes, you believe you are in the pub with him and his almost-friends. The Donmar dissolves in favour of Sligo. That is magic.

Jessie Buckley and Roger Allam as Miranda and Prospero in Shakespeare's Globe's current production of The Tempest.

Andrew Billen has worked as a celebrity interviewer for, successively, The Observer, the Evening Standard and, currently The Times. For his columns, he was awarded reviewer of the year in 2006 Press Gazette Magazine Awards.

This article first appeared in the 20 May 2013 issue of the New Statesman, The Dream Ticket

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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 06 April 2016 issue of the New Statesman, The longest hatred