Jim Mountfield rides shotgun

 

© Shotgun Honey

 

Jim Mountfield, the pseudonym under which I write fiction of a (usually) dark hue, has just had a short story published in the webzine Shotgun Honey, which is dedicated to the ‘crime, hardboiled and noir genres’.

 

The story is called Karaoke and is inspired by the seven years I spent living in Japan – seven years during which, astonishingly, I spent a lot of my free time hanging out in bars.  The majority of those bars were frequented by suited salarymen, staffed by immaculate hostesses and equipped with karaoke machines.  Although I was always too shy to sing at the start of an evening, I’d have somehow overcome my shyness by the end of it – a dozen Kirin beers might have had something to do with it – and I’d be up there warbling into the microphone with the best, or worst, of them.  This was in the 1990s and the English-language selection on the machines was pretty middle-of-the-road and non-raucous – Frank Sinatra, Ray Charles, Tom Jones, Pat Boone and the early Beatles – which meant I was usually crooning stuff like Fly Me to the Moon or Love Letters in the Sand.  Eek.

 

As Shotgun Honey is about crime, however, the story features yakuza gangsters as well as karaoke-singing.  Incidentally, the three main characters are named after three people I knew in Japan.  Mr Ashikawa and Mr Hiraizumi were both teachers at the high school where I worked for the first two years – Mr Ashikawa was a calligraphy teacher and he’d answer the staffroom phone with a memorably singsong cry of “Ashikawa desu!”  Maybe that’s why I made his fictional namesake a talented singer.

 

The character Umeki, meanwhile, is named after a lovable rogue I had in one of my university classes in Sapporo, where I spent the subsequent five years.  Let’s be tactful and just say he wasn’t the hardest working of my students.  A week before I left Japan, the real-life Umeki invited me out for a few drinks and we ended up in one of his haunts, a bar whose interior resembled Ernst Stavro Blofeld’s penthouse in Diamonds are Forever (1971).  I think he was keen to create the impression that he lived the lifestyle of an international playboy, but I can’t help suspecting that today he’s become a grumpy and greying Kacho-San (‘Section Chief’).

 

For now, Karaoke can be read here.  This story comes with a trigger warning for lovers of alcohol, who may be traumatised by the fate that befalls a 21-year-old bottle of Hibiki Whisky.

 

From unsplash.com / © Alex Rainer

Soft power? No, soft in the head

 

From unsplash.com / © Jannes Van Den Wouwer

 

“And our hard power, conference, is dwarfed by a phenomenon that the pessimists never predicted when we unbundled the British Empire, and that is soft power – the vast and subtle and pervasive extension of British influence around the world that goes with having the language that was invented and perfected in this country, and now has more speakers than any other language on earth.

 

“And up the creeks and inlets of every continent on earth there go the gentle, kindly gunboats of British soft power, captained by Jeremy Clarkson – a prophet more honoured abroad, alas, than in his own country – or J.K. Rowling ,who is worshipped by young people in some Asian countries as a kind of divinity, or just the BBC.  And no matter how infuriating and shamelessly anti-Brexit they can sometimes be, I think the Beeb is the single greatest and most effective ambassador for our culture and our values.”

 

So spoke Boris de Piffle Johnson at the Conservative Party conference in 2016 on the subject of soft power and the United Kingdom’s ability, at least back then, to project it.  The term ‘soft power’ was coined in the 1980s by Joseph Nye, who described it as ‘getting others to want the outcomes you want’ on an international level. With sufficient soft power, a country can influence other countries through them ‘admiring its values, emulating its example, aspiring to its level of prosperity and openness’ rather than by ‘threatening military force or economic sanctions’ against them.

 

According to Nye, a country’s soft power comes from its culture, political values and foreign policies and its success in communicating and marketing these to an international audience. The UK had several historical advantages here. It was the original exporter of what is currently the world’s most popular international language, a language that, handily, it shares with the world’s number-one superpower.  It was also once a superpower itself, a ruthlessly imperial one, which left a legacy of connections around the world with its former colonies.  And, before 2016, it enjoyed a position as one of the main players in the European Union.

 

With these channels in place, all the UK needed were effective agents to facilitate the flow of its soft power and it had these in abundance too.  Not so long ago, the Foreign and Commonwealth Office (FCO), the Department for International Development (DFID), the British Broadcasting Corporation (BBC) and the British Council (BC) did a great deal to promote the UK abroad in the fields of, respectively, diplomacy, development, broadcasting and education.  It helped too that the UK had many world-famous educational, cultural and sporting brands it could draw on, ranging from Oxford and Cambridge Universities and William Shakespeare to Manchester United and the Beatles.  Though Johnson, never one to let the fear of appearing crass get in the way of what he thinks is a jolly joke, claimed that much of the UK’s soft power was due to foreign petrolheads getting off on Top Gear.

 

It’s been a long time since I felt any affinity for the UK as a political entity.  I would, for instance, be happy to see Scotland become independent of it.  But I still feel I have a dog in the fight over the issue of British soft power because for most of the last quarter-century I’ve worked for various organisations and institutions in the fields of education and development that, directly or indirectly, have helped to promote British soft power abroad.  This hasn’t bothered me too much.  The days of the imperialist British Empire mentality were, I thought, long gone.  And although there have been a few catastrophic foreign policy errors, such as Tony Bliar’s decision to involve the UK in the 2003 invasion of Iraq, I thought that the ‘values’, ‘examples’ and ‘openness’ Britain promoted abroad weren’t negative ones.  At least, in the early 21st century, they could have been worse.  I wouldn’t necessarily say the UK was one of the good guys as far as countries went, but it seemed one of the better guys.

 

That, however, was before the disaster of 2016’s Brexit referendum vote and the decision by voters in Britain – well, in England and Wales – to amputate the country from the European Union and embrace a parochial Little Englander nationalism.  This was promulgated by an array of shameless opportunistic chancers like Michael Gove, Nigel Farage, Jacob Rees-Mogg, Dominic Cummings, Daniel Hannan, Aaron Banks and of course Johnson himself.  Cheering them on was Britain’s right-wing press, owned by the billionaire likes of Rupert Murdoch and the Barclay Brothers.

 

Johnson’s government, and that of Theresa May before him, have done their best to play to a gallery of xenophobes, reactionaries, gammons and flag-shaggers, making decisions that right-wing tabloid headlines construe as sticking up for plucky little Blighty whilst giving Johnny Foreigner one in the eye.  In fact, what they’ve succeeded in doing is eroding the once-impressive edifice of British soft power on the international stage.  You can read about Britain’s decline in the world’s soft-power rankings here.

 

One example of this, perhaps small in the general scheme of things but telling in its malignant stupidity, is how the decision by Johnson’s government to cut UK overseas bilateral aid by at least 50% has impacted on the Voluntary Service Overseas (VSO) organisation.  VSO is dependent for half its budget on the Foreign, Commonwealth and Development Office, which is the unwieldy result of DFID being amalgamated with the FCO in 2020.  With the foreign aid budget decimated, VSO is now preparing to shut operations in 14 countries, wind down its Volunteering for Development scheme and end its Covid-19 response initiative, which supports four-and-a-half million people in 18 countries.  This follows on from the demise of VSO’s International Citizen Service in February.

 

 

I worked as a volunteer with VSO in Ethiopia from 1999 to 2001.  Now, thanks to some of my experiences there and elsewhere, I’m cynical about much of what goes on in the international aid and development industry and I agree with criticisms of it made in books like Graham Hancock’s The Lords of Poverty (1989) and Dambisa Moyo’s Dead Aid (2010).  In Ethiopia, where I worked as an instructor at a teacher-training institute, I went into primary school classes containing 40 or more pupils who often had to share one textbook in groups of three or four and had to sit on the floor because there weren’t enough chairs.  Classrooms often had gaping holes in their floors, broken furniture and no electricity.  Meanwhile, officials at the local Regional Educational Board luxuriated in carpeted, air-conditioned offices equipped with computers, printers and projectors.  The money given to the region’s educational budget by a Scandinavian aid organisation had never percolated down past the hands of the middle-class bureaucrats into which it’d been entrusted.

 

The campus I worked on featured its own monument to aid-industry inefficiency.  It contained a language laboratory that’d been gifted by French money.  I’m not sure if that language lab had ever worked but it certainly wasn’t in use while I was there.  It was full of big, dust-covered consoles that, like computers in a flashy 1960s spy thriller, used clunky spools of tape.  Whoever had signed the original cheques hadn’t done any research.  They hadn’t realised that the language-teaching world’s preferred medium for giving students practice in listening, especially in a rough-and-tumble environment like 1990s Ethiopia, was the humble, durable and portable audio-cassette tape.

 

But VSO’s modus operandum was not about spending money that was vulnerable to being misappropriated by corruption or incompetence.  It recognised that the key was training.  Transferring skills from one person to another, so that the recipient is able to do his or her job better, leads to sustainable positive changes.  Accordingly, the people who volunteered to work for VSO were experienced professionals in their home countries. By doing a similar job in the same field in what was then termed ‘a developing country’, they could contribute to improving the training and performances of the local people they worked beside.  This wasn’t because they were better professionals than their local peers.  They’d just had the advantage of having trained and worked in more developed countries.

 

One important feature of VSO was that its volunteers earned the same salary as their local colleagues.  This meant they shared the same working and living conditions as the locals did – unlike employees of other aid agencies, there was no living in fancy compounds, working in high-tech offices or travelling in supersized 4x4s for them.  Therefore, the problems faced by local professionals during their jobs were as much of a headache for the VSO volunteers too, and together they had to devise solutions to these problems that drew on local knowledge, were realistic and would actually work on the ground.

 

In my criticisms of foreign aid, then, I’m not arguing that budgets should be slashed.  If necessary, they should be recalibrated so that training and sustainability are at the fore, if those things aren’t already.  As the old proverb goes, “Give a man a fish and he will eat for a day.  Teach a man how to fish and you feed him for a lifetime.”

 

 

I knew from the responses of Ethiopian friends and colleagues that VSO’s work in their country earned much respect for Britain at the time.  Meanwhile, my VSO experiences did a lot for me personally, helping me to become more organised, practical, resourceful, confident and diplomatic.  So Britain and the VSO volunteers benefitted as much as the local folk did.  It was a win-win-win situation.

 

The fact that government cuts have subjected VSO to this crisis shows what hot air Boris Johnson’s words about the value of British soft power, quoted at the start of this entry, really were.  He clearly has no interest in how the rest of the world perceives and interacts with the UK, other than it providing a few post-Brexit trade deals and being somewhere that he and his moneyed cronies can escape to for their luxury holidays.

 

Government actions elsewhere underline this.  The plug has already been pulled on Britain’s participation in the Erasmus programme, which allowed 15,000 British students annually to study in European universities without paying fees.  The BBC seems to stagger from one government-induced crisis to another and its main instrument of international influence, the once-admired BBC World Service, has been in freefall from budget cuts since the Tory government of David Cameron.  Other organisations that promote Britain overseas are in similarly dire straits and the current Covid-19 pandemic has made the situation even worse.  But Johnson and company obviously don’t care if they wither on the vine.

 

Yes, as the Conservative government develops its new blueprint for the country as a giant sweatshop where the majority work for peanuts and without protections, and where a political / economic elite make a fortune and pay as little tax as possible, the drawbridge is being pulled up between Britain and the outside world.  It’s a tragedy that an exemplary organisation like VSO looks like being the latest victim of this mindset.

 

© Voluntary Service Overseas

A wide open space odyssey

 

© Pan Books

 

So it’s farewell to the author Larry McMurtry, who passed away on March 25th at the age of 84.  Here’s what I wrote on this blog about Mr McMurtry’s most famous opus after I finished reading it early last year.

 

The cowboy-herding, dust-churning, all-mooing-and-lowing cattle drive may not be the biggest trope in the western genre.  That accolade probably belongs to the High Noon-style showdown.  But it’s surely a major one.

 

Most famously, a cattle drive figured in the classic 1948 Howard Hawks / John Wayne western movie Red River and as late as 1972 Wayne was still herding cattle across the prairies in Mark Rydell’s The Cowboys.  Elsewhere, cattle drives have been the basis for eight seasons of the western TV series Rawhide (1959-65), been subjected to revisionism in the raw-edged film The Culpepper Cattle Co (1972), been lovingly parodied in the Billy Crystal comedy City Slickers (1991) and even been reimagined in a bucolic British setting in Richard Eyre’s Singleton’s Pluck (1984).  That last movie, written by Brian Glover and starring Ian Holm, told the tale of a poultry farmer who’s forced by a transport workers’ strike to walk his thousands of geese to market, all the way from Norfolk to London.

 

However, the above cattle drives last within the timeframes of films or TV episodes and take up no more than a couple of hours of your time.  By the time you get through the 843 pages of Larry McMurtry’s Pulitzer Prize-winning novel Lonesome Dove (1985), you almost feel you’ve taken part in a cattle drive.  I started reading it at the beginning of 2020 and by the time I’d finished it the most of three weeks later, I felt mentally as saddle-sore as its characters felt physically after riding from the parched plains of southern Texas to the wintry uplands of Montana.  Though, like those characters when they arrived in Montana, the feeling was accompanied by a buzz of fulfilment and satisfaction too.

 

To be fair, the cattle drive in Lonesome Dove doesn’t take all of 843 pages.  There’s a leisurely preamble whereby McMurtry sets up his characters and prepares them, and the reader, for the odyssey ahead.  The characters belong to the Hat Creek Cattle Company, based at the south Texan town of the title, Lonesome Dove.  The company’s proprietors are two former Texas Rangers, the garrulous, witty, warm-hearted and philosophical Augustus ‘Gus’ McCrae and the stiff, unsociable, emotionally repressed and work-driven W. F. Call.  Gus reminds Call early on: “You was born in Scotland…  I know they brought you over when you was still draggin’ on the tit, but that don’t make you no less a Scot.”  Obviously, Call never recovered from his early exposure to Calvinism.

 

One day, a familiar face appears on their property.  This is Jake Spoon, another ex-ranger and an old friend of theirs but someone who makes a living by gambling rather than cattle-dealing.  It transpires that the charming but unprincipled and fickle Jake is on the run because he accidentally killed a man after a card game turned ugly in the Arkansas town of Fort Smith.  The victim managed to be the town’s dentist, and the town’s mayor, and the brother of the town’s sheriff, July Johnson.  Also, Jake brings with him stories about the opportunities offered by the newly opened-up, barely explored and still unpopulated territory of Montana.  This prompts Call to gather together the company’s livestock, employees and physical possessions, such as they are, and abandon Lonesome Dove and embark on an epic journey north.  The hope is that their business will prosper on Montana’s seemingly limitless grazing lands.

 

To bolster their supplies of cattle and horses before they leave, Call and Gus embark on a raid across the border and steal some herds from a wealthy Mexican rancher called Pedro Flores.  They do this without any moral qualms, since the unscrupulous Flores does the same thing regularly in the other direction, from Mexico into Texas.

 

Also, they increase their crew by hiring for the drive a motley collection of cowpokes, misfits and youngsters.  Jake tags along too, taking with him a young prostitute called Lorena from Lonesome Dove’s saloon, who’s fallen, temporarily at least, for his oily charms.  But the workshy Jake keeps his distance from the Hat Creek gang and sets up a private camp for himself and Lorena.  They quickly lose their enthusiasm for camping and the outdoors as it becomes apparent that pampered, saloon-loving cardsharp Jake is no Bear Grylls.

 

And so our heroes hit the trail.  There follow hundreds of pages featuring sandstorms, thunderstorms, blizzards, hazardous river crossings, run-ins with bad ’uns and encounters with unfriendly wildlife such as locusts, snakes and bears.  Other characters appear, including Sheriff July Johnson and his hapless deputy Roscoe, rival cattle baron Mr Wilbarger, murderous renegade Indian Blue Duck, the no-better trio of white outlaws the Suggs Brother, and feisty Clara Allen, once courted in her youth by both Gus and Jake.  Clara now runs a horse ranch in Nebraska and Gus, still carrying a torch for her, intends to visit her during the drive.  Larry McMurtry sub-plots furiously, with characters constantly hiving off from the drive or running into it.  His characters encounter one another, part company with one another, are reunited with one another and, occasionally, kill one another.

 

One thing that’s striking about Lonesome Dove is the underlying randomness and arbitrariness of it all.  Big events happen but often the reasons causing them to happen are fleeting whims, snap decisions or simple happenstance.  The pragmatic and unimaginative Call isn’t normally taken in by Jake’s bullshit but, somehow, he falls for his tales about Montana, with the result that the Hat Creek Cattle Company uproots itself and goes.  The bemused Gus tells him, “I hope it makes you happy…  Driving these skinny cattle all that way is a funny way to maintain an interest in life, if you ask me.”  Elsewhere, July Johnson didn’t particularly like his dead dentist / mayor brother (“Once when he had pulled a bad tooth of July’s he had charged the full fee”) and regards his death as an accident, but is bullied into going after Jake by his widowed sister-in-law.

 

What sets all these things in motion is the fact that in the Fort Smith saloon where Jake got himself into trouble, someone unwisely left a loaded shotgun propped against the wrong part of the wall.  If this was how the West was won, Lonesome Dove suggests, it was by accident rather than design.

 

Similarly, the subplots often don’t resolve themselves in the way you expect, or don’t resolve themselves at all.  The long-awaited showdown between Jake and July, for example, never happens because both characters get distracted by other events – Jake falling in with the Suggs brothers and soon being party to worse things than the accidental shooting of a dentist, and July learning that his dissatisfied wife has taken advantage of his absence to run away from Fort Smith and setting off in pursuit of her instead.  And the expected subplot whereby the vengeful Pedro Flores pursues the Hat Creek Cattle Company to get his animals back never materialises for, soon afterwards, Call and Gus receive word that Flores has suddenly died.  (“I never expected that…”  “I never either, but then I don’t know why not.  Mexicans don’t have no special dispensation.  They die like the rest of us.”)

 

Meanwhile, the mid-point of the book is shocking for how the plot-threads of three characters, in whom the reader has invested a lot of time and sympathy, are abruptly terminated.  I’d like to think McMurtry did this for dramatic effect, though I suspect he just realised his plotting was becoming too tangled and he needed to prune it.

 

©Picador

 

Talking of being shocking, there are times, especially when Blue Duck and the Suggs Brothers are centre-stage, when Lonesome Dove veers off into the gruelling, blood-soaked territory inhabited by another famous western novel that appeared in 1985, Cormac McCarthy’s Blood Meridian.  However, despite its occasional darkness, Lonesome Dove contains much more humanity, warmth and optimism than McCarthy’s nihilistic gorefest / prose-poem.

 

It also isn’t afraid to evoke the conventions that were staples of the westerns of yore and I wonder how a young 21st century readership would react to some of those conventions today.  The western was traditionally a genre where ‘a man’s gotta do what a man’s gotta do’ and it paid little attention to feminist sensibilities.  Accordingly, some may find the character of Lorena problematic, since she starts the novel as a hard-assed grifter but steadily becomes more dependent on the men around her.  First, she falls for Jake, and then she falls for Gus, who rescues her after she’s been abducted by Blue Duck.  That said, the rancher Clara Allen is one of the toughest and wisest characters in the book.  Near the end, she gets a chance to speak her mind to Call, somebody she’s always had a low opinion of: “You men and your promises: they’re just excuses to do what you plan to do anyway, which is leave.  You think you’ve always done right – that’s your ugly pride, Mr Call…  You’re a vain coward, for all your fighting.  I despised you then for what you were, and I despise you now, for what you’re becoming.”

 

Another old Western convention that’s less palatable nowadays is that of having native Americans as the bad guys.  And in Lonesome Dove, Blue Duck and his henchmen are particularly and memorably vile.  But in McMurtry’s defence, I’d argue that more often the natives featured in the novel are impoverished, pitiful and dispossessed due to the remorseless encroachment of the White Man.  At one point, for instance, Call donates a few of the company’s steers to a band of starving Wichita tribespeople.  It’s insinuated that if people are treated cruelly, some at least will come to behave cruelly too.  Interestingly, Clara shows no concern about a Sioux chief called Red Cloud who’s on the warpath in her neighbourhood because, she explains to July, her late husband behaved honourably to Red Cloud and his people once.  “I know Red Cloud…  Bob was good to him.  They lived on our horses that hard winter we had four years ago – they couldn’t find buffalo…  Bob treated them fair and we’ve never had to fear them.”

 

Also, though Call and Gus’s earlier line of work as rangers frequently involved them killing native Americans who violently objected to the US government’s policies towards them, Gus at least questions the wisdom of what they did.  This is especially so now that the White Man’s ‘civilisation’ – as epitomised by ‘the bankers’ – is moving in and taking over.  “Does it ever occur to you that everything we done was probably a mistake…?” he asks Call.  “Me and you done our work too well.  We killed off most of the people that made this country interesting to begin with.”

 

Later, he speculates that a time will come when the bankers will need to kill the likes of him off too.  Which, in a roundabout way, makes this densely plotted and ruggedly entertaining novel a forerunner to David Mackenzie’s excellent modern-day western movie about cowboys versus bankers, 2016’s Hell or High Water.

 

From facebook.com

The comedian with nine-and-a-half fingers

 

© BBC

 

I’m still too busy with work commitments to put any new material on this blog.  However, here is a slightly updated version of something I posted a few years ago.  Appropriately for today, March 17th and St Patrick’s Day, it’s a tribute to the greatest Irishman of the late 20th century.

 

16 years after his death, I still regard the Irishman Dave Allen as the best stand-up comedian ever.  Allen was known to many British TV viewers during his heyday in the 1970s as ‘the comedian with half-a-finger’, although he once pointed out that he was actually ‘the comedian with nine-and-a-half-fingers’.

 

When I was a kid living in Northern Ireland and when the Dave Allen Show (1968-86) was at the height of its popularity on BBC1, he was the undisputed King of Comedy for me.  I didn’t always understand the jokes and stories he told his studio audience, though my parents invariably guffawed at them.  However, I loved it when the glass of whisky he sipped from at the side of his chair – despite being a ‘stand-up’ comedian, he spent most of his time sitting down – reached a low level and he said, “It’s time for some sketches.”  Those sketches were packed with slapstick and surreal absurdity and were perfect fodder for a ten-year-old.  After they’d shown the sketches and the programme returned to Allen in the studio, his whisky glass would be full again.

 

However, when I look back at the show now, I realise the sketches have weathered the passage of time least well.  Rather, it’s the sections where Allen simply sat and chatted to his audience, marvelling at life’s ridiculousness and telling jokes, anecdotes and yarns, that seem timeless now. These tapped into a tradition of storytelling he was familiar with from his boyhood in Firhouse, Dublin, where his father worked as general manager of the Irish Times.

 

Allen’s formative years were schizophrenic ones.  From all accounts, he had a loving and cultured family at home, but he received his schooling from a succession of priests and nuns who had no compunction about beating their young charges and threatening them with eternal hellfire.  “People used to think of the nice, sweet little ladies,” he once said of those nuns.  “They used to knock the f**k out of you, in the most cruel way that they could.  They’d find bits of your body that were vulnerable to intense pain…  The priests were the same.”

 

It’s fair to say that during his professional career Allen got his revenge on the Catholic clergy who’d persecuted him in his schooldays, both through his verbal routines in the studio and through his sketches, which provided a seemingly inexhaustible supply of gags about priests, nuns, monks, altar boys, bishops and, occasionally, the Pope himself.

 

Taking pops at organised religion and at any kind of authority (for Allen was no fan of politicians either) was brave for a stand-up comedian on British TV in the 1970s, when the safe targets were considered to be mothers-in-law and ‘wimin’ generally, and blacks, Pakistanis, homosexuals and, indeed, Irish people.  However, in the history of British comedy, Allen wasn’t just important for his anti-authoritarian streak.  Although some of material consisted of traditionally structured jokes and punchlines, some of it too was based on his observations of everyday life and its absurdities.  In fact, he was doing observational humour long before the Alternative Comedy boom of the 1980s turned such humour into a stand-up staple.

 

Allen’s mocking of Catholicism earned him a TV ban in the Irish Republic.  This made me feel almost privileged to be living in Northern Ireland, where I could watch his show on the BBC.  Also, of course, I felt privileged to be a Northern Irish Protestant, so that I could laugh at all those gags about the Pope doing stripteases and performing somersaults down the aisles of Vatican chapels, bishops lusting after sexy nuns, priests sprinkling holy water over their ironing, altar boys breaking wind, confession boxes turning into dodgem cars, etc., without suffering Catholic guilt and fearing I’d be damned to eternal hellfire.  Though in the interests of religious equality I should say that I remember him cracking a lot of jokes about the Reverend Ian Paisley too.

 

Predictably, Allen also earned the ire of clean-up-TV campaigner Mrs Mary Whitehouse, head of the National Viewers and Listeners Association, Britain’s equivalent of the Moral Majority.  She once described one of Allen’s sketches, involving a post-coital conversation between a husband and wife, as ‘offensive, indecent and embarrassing’.  Incidentally, when I did some research on Mrs Whitehouse recently, I discovered that in 1977 her organisation gave an award for ‘wholesome family entertainment’ to Jimmy Savile.

 

Allen was said to have received death-threats from the Provisional IRA for putting the nose of Ireland’s Catholic establishment out of joint.  However, Danny Morrison, the former IRA man and editor of the Republican News, has claimed that Dave Allen was actually a big hit with his old terrorist colleagues, especially when they were incarcerated.  “Dave Allen was a major hit with Republican prisoners.  We all loved his show.  We particularly loved his anti-clerical material.  You have to remember that Dave Allen was a subversive in the Seventies.  He was anti-establishment, and you couldn’t get more anti-establishment than us, so we identified with him.”  So it sounds like during the 1970s the inmates of the Republican section of Long Kesh were laughing at those stripping and somersaulting Popes, lusty bishops, sexy nuns, comical priests, farting altar boys, bumping confession boxes, etc., as heartily as us Protestants were.

 

As well as his comedy shows in the 1970s, Allen hosted a documentary series where he would track down and interview eccentrics, oddballs and people who generally lived their lives not giving a toss about what other people thought of them.  Though they aren’t remembered today, Allen’s documentary programmes created a blueprint for later programme-makers like Louis Theroux.  Unlike Theroux’s trouble-seeking, if-I-give-them-enough-rope-they’ll-hang-themselves approach, however, Allen was genuinely interested in and respectful of his subjects’ eccentricities.

 

Dave Allen should have thrived during the 1980s.  After all, this was when a younger generation of comics made British comedy less about traditional joke-telling and more about lampooning authority and observing life’s absurdities, stuff Allen had been doing for years.  But his TV appearances became less frequent.  He did, however, enjoy an acclaimed run doing a comedy show in London’s West End.  I heard people claim at the time that Allen was such a genius he went onstage each evening without any script and simply talked about whatever came into his head.  From what I’ve learned subsequently, things weren’t quite so freeform.  Allen worked with scriptwriters and those writers sat in the front row of the audience holding up cards with keywords written on them, to keep his mind running in the right direction, if not exactly on track.

 

Dave Allen made his final TV series, of purely stand-up material, in the early 1990s.  I know some fans of his shows twenty years earlier who felt uncomfortable with these later performances.  Allen, now noticeably greyer, saggier and wrinklier, sounded a lot more acerbic than he had when he’d been perched on that 1970s chair with his whisky-glass, his slapstick sketches and his congenial Irish charm.  The routines were more observational than ever but were invested now with an old man’s cantankerousness, with Allen venting his spleen on monosyllabic teenagers, supermarket queues, dog-lovers, retirement and the aging process generally.

 

One of Allen’s most memorable tirades at this time went: “You wake to the clock, you go to work to the clock, you clock in to the clock, you clock out to the clock, you come home to the clock, you eat to the clock, you drink to the clock, you go to bed to the clock, you get up to the clock, you go back to work to the clock… You do that for forty years of your life and you retire. What do they f**king give you? A clock!”  As the F-word was still a big no-no on British television at the time, questions were raised about him in the House of Commons.

 

And that was pretty much it for Allen’s public appearances until his death in 2005.  His later low profile was due partly to ill-health and partly to his desire for a quiet and stress-free retirement.  And he managed to take with him to the grave the true story about what’d happened to his missing half-finger, although over the years he’d teased reporters, interviewers and audiences with tall tales about it.  He once told Clive James that his brother had knocked him on the jaw while he had the finger in his mouth, causing him to chomp it off.  And I seem to recall him telling a journalist for Loaded magazine that it’d been devoured by his own arsehole one night when that orifice was feeling particularly hungry.

 

Here’s some Youtube footage of Allen, a self-described ‘practising atheist’, subjecting the Book of Genesis to his own, inimitable scrutiny.

 

© BBC / From the Daily Telegraph

The full Fulci

 

From amiddleagedwitch.wordpress.com

 

Today, March 13th, 2021, marks the 25th anniversary of the passing of Italian director Lucio Fulci.  Here’s a reposting of a lengthy treatise I wrote about the mighty Fulci back in 2014.

 

Nowadays, satellite television can beam any subject matter, however adult, into our living rooms.  Thanks to this, the whole family, from grandma and grandpa down to the pre-school infants, can now sit together in front of the TV and enjoy, communally, such splendid sights as the bit in season three of The Walking Dead (2012-13) where Danai Gurira grabs a big jaggy chunk of glass and rams it in extreme close-up into David Morrissey’s eyeball.  Even better, a few minutes later, they can enjoy the sight of David Morrissey, again in extreme close-up, pulling the jaggy glass out of his eyeball.

 

This wasn’t always the case.  Audiences didn’t always have easy access to images of extreme eyeball abuse.  Indeed, three decades ago, a scene where a person got a humongous wooden splint stuck in her eye while being dragged through a hole in a door by a mouldering zombie was enough to cause outrage amongst the powers who decided what British film-fans could and couldn’t watch.  The scene belonged to the 1979 Italian horror movie Zombie Flesh Eaters, directed by the inimitable Italian filmmaker Lucio Fulci.  And it was the gory content of this and movies like it that led to Britain’s Video Nasties scare of the early 1980s.

 

By 1983, the Department of Public Prosecutions, cheered on by the likes of public-morality campaigner Mary Whitehouse and the right-wing British tabloid press, had drawn up a list of 72 films deemed liable to ‘deprave and corrupt’ and thus open to prosecution under the Obscene Publications Act.  39 of the 72 were successfully prosecuted.  The remaining 33 weren’t prosecuted or were subject to unsuccessful prosecutions, but at the time you had little chance of seeing them through legitimate means.

 

Now that the hysteria has long passed, the majority of these films are available in uncut versions in Britain.  A couple of them, like Don’t Go into the Woods (1981) and Contamination (1980), have even suffered the ultimate humiliation.  They’ve been awarded wussy ‘15’ certificates.

 

Among the movies Lucio Fulci directed, two, Zombie Flesh Eaters and 1981’s The House by the Cemetery ended up on the list of 39 prosecuted titles; while a third, 1981’s The Beyond, was on the list of 33 that escaped successful prosecution.  A fourth, 1980’s City of the Living Dead, didn’t make the Nasties list, but British police seized videos of it nonetheless.  A fifth, 1982’s The New York Ripper, wasn’t classified as a Nasty either but still got banned from British cinemas.  For this achievement alone, I think Lucio Fulci deserves respect.

 

I have a complicated relationship with Fulci.  I doubt if I’ve ever seen more than one or two things he’s directed that I’d classify as good films, but I have to admit that when I encounter a new Fulci title in a DVD store or see one scheduled for broadcast on the Horror Channel, my pulse speeds up.  I get a prickly, sweaty sense of excitement.  I tell myself, I have to see this.  Although the end result is usually the same.  After the damned thing has finished, I sit back and feel a strange combination of bemusement, queasiness and disappointment, while a voice nags at me: “What the hell was that about?”  Although to be fair to Fulci, there’s usually been at least one sequence in the film that’s made me think: “Wow!”

 

Lucio Fulci didn’t find fame, or infamy, in the English-speaking world until the late 1970s, but he’d been a staple of Italian cinema for a long time before.  He started as a scriptwriter, first of all working on the 1954 comedy Un Giorna in Pretura.  In 1959, a dozen film-scripts later, he began directing.  One of his earliest directorial efforts was Ragazzi del Juke-Box, a musical starring the soon-to-be 1960s pin-up Elke Sommer.  During the 1960s and 1970s, Lucio beavered away making comedies and spaghetti westerns.  He also tried his hand at directing giallo movies, those twisted, kinky, violent and macabre Italian variations on the thriller genre: 1969’s Unna Sull’atra, 1971’s A Woman in a Lizard’s Skin and 1972’s Don’t Torture a Duckling.

 

© Medusa Distribuzione

 

Of Fulci’s giallo films, I’ve only seen Don’t Torture a Duckling and it’s surely one of the best things he did.  It has none of the excess and goofiness of his later horror films and it benefits from its distinctly un-giallo-like setting.  While most examples of this sub-genre take place in an affluent urban world inhabited by high-fliers in the creative industries (photographers and fashion models are common), Duckling is set in a rural and backward south Italian village, its separation from modernity symbolised by the nearby highway where traffic rumbles past oblivious to its existence.  While the setting allows Fulci to take pot-shots at the institutions of conservative, traditional Italy, his cameras film the countryside there sumptuously.

 

That said, viewers today will be troubled by some early scenes, seemingly played for humour, which show heroine Barbara Bouchet teasing the village’s young boys by brazenly exposing herself to them.  Imagine if the film had had hero Tomas Milian exposing himself to the village’s young girls.  It’s a clumsy foreshadowing of the film’s themes, which are the threat posed to childhood innocence by an immoral world, and a serial killer’s determination to preserve that innocence by any means necessary.

 

Some commentators have noted that Fulci’s sudden interest in giallo movies, and hence in darker, bloodier material, coincided with the death of his wife Maria, who in 1969 committed suicide after discovering she had cancer.  But the director himself never mentioned a connection between this personal tragedy and the darkening tone of his films.

 

The release of Zombie Flesh Eaters in 1979 saw Fulci plant his flag both in horror-movie territory and in the consciousness of impressionable, sensation-hungry teenagers, as I was then.  The film was a success despite critics slamming it as an inferior cash-in on George A. Romeo’s seminal zombie movie from the previous year, Dawn of the Dead. 

 

© Variety Film  

 

Well, Zombie Flesh Eaters isn’t as good as Dawn of the Dead, but it has an undeniable something about it.  The story kicks off with an un-crewed boat drifting towards New York Harbour while a ravenous zombie lurks in its hold.  Then it shifts to the Caribbean island from which the boat originated, where a full-scale zombie epidemic, possibly scientifically induced, possibly supernatural, is underway.  And at the very end it returns to New York, which has now succumbed to a zombie onslaught too.  The stuff in New York is ropey but the scenes on the Caribbean island, depicted as a cursed, pestilent and windswept hellhole, are wonderfully atmospheric.  A sequence where the protagonists stumble into a ‘conquistadors’ cemetery’ and the graves start disgorging some ancient cadavers is especially hard to forget.

 

But even that scene is surpassed by an earlier one where a female scuba diver flees from the predations of a large shark and hides behind a coral reef; only to discover that on the other side of the reef there lurks – eek! – a soggy underwater zombie.  The shark and the zombie then proceed to fight, in a slow, balletic way.  It’s typical of Fulci’s best sequences in that it manages to be simultaneously bizarre, haunting and totally bonkers.

 

The film is helped by the presence of two British performers, Ian McCulloch and Richard Johnson, who just ignore the absurdities of the situations and dialogue and get on with some proper acting.  I read an interview with McCulloch a while back and he professed himself bemused by Fulci’s filming techniques in New York. These involved the cast and crew turning up at a spot, filming without any licence, and then clearing off as soon as the police appeared.  This might explain the film’s curiously disjointed final image, which shows an army of zombies shuffling along an elevated bridge whilst below the New York rush-hour traffic trundles back and forth as if it’s just a normal evening.

 

The female lead, played by Tisa Farrow, is bloody awful, though.  Tisa is the younger sister of Mia Farrow, and I’ve often wondered what the pair of them talked about when they met up during this period.  “Oh hi, Tisa.  I’m busy making A Wedding with Robert Altman and Death on the Nile with Peter Ustinov.  What are you up to?”  “Well, I’m fighting off a horde of flesh-eating zombies in a conquistadors’ cemetery with Lucio Fulci.”  Mind you, considering what Mia had to endure with Frank Sinatra and Woody Allen, maybe she thought her kid sister had the better deal.

 

Zombie Flesh Eaters is one of my favourite Lucio Fulci movies because it has a story, one where things move from A to B and then to C.  Unfortunately, for his next horror movies, Fulci decided that there’d be a common theme.  Each would take place in a locality that, unknown to the inhabitants, rests on top of a portal to hell.  And if you’re on top of a portal to hell, the laws of physics, of cause and effect, of A leading to B and to C, will be suspended.  All sorts of crazy things will happen.  The dead will rise, furniture will levitate, dogs will go mad, eyeballs will bleed, the sky will rain maggots, demonic winds will blow in your windows and satanic spiders will chew your face off.  But there won’t be anything like a logically sequenced plot.

 

Many film fans have applauded Fulci for doing away with such outdated, bourgeoisie concepts as ‘plots’ in his films, but I have to say I find it a cop-out.  This ‘portal to hell’ stuff was just an excuse for him to make things up as he went along.

 

© Medusa Distribuzione

 

First in this series was 1980’s City of the Living Dead, which centres on strange goings-on in a remote American town that, by bad luck, is built on one of those afore-mentioned portals to hell.  The townspeople are soon falling victim to various forms of supernatural mayhem, which are orchestrated by a ghostly priest and a clutch of zombies who apparently have the power to teleport from one place to another.  City is a shambolic film.  Well, what else can you expect when there’s teleporting zombies in it?  But as usual with Fulci there are scenes that really stick in the memory.  I particularly like one where the protagonists explore some catacombs under the local graveyard, unaware that the cobwebby old cadavers there are stirring into life the moment they pass by.

 

A sequence that all viewers of City remember is one where a girl sits paralysed in a car while the ghostly priest leers in at her and, under his malevolent influence, she starts to vomit up her own entrails.  Lovingly captured on Fulci’s camera, those entrails ooze from her mouth in a slow, slimy mass.  The actress who had the honour of playing this scene was starlet Daniella Doria.  She had to sit before the camera with her mouth crammed full of sheep’s offal, which she then slobbered down her front.  People go on about the pain that Christian Bale inflicts upon himself in his quest for cinematic perfection, starving himself to a skeletal husk for The Machinist (2004) or making his weight balloon to play the slobby hero of American Hustle (2013); but I bet even Bale would draw the line at spewing mouthfuls of cold sheep-guts over himself in a Lucio Fulci movie.

 

Daniella Doria made three subsequent films with Fulci and she died horribly in all of them, via asphyxiation, stabbing and slashing.  “She was one of my favourite actresses,” Fulci reminisced later.  “I killed her so many times.”

 

Many rate the following year’s The Beyond as Fulci’s masterpiece and, indeed, its champions include Quentin Tarantino.  But I have the same problems with it that I have with City of the Living Dead.  There’s no rhyme or reason to it, because the action takes place on top of another of those pesky portals to hell.  Again, though, there are some striking scenes, notably, one where heroine Catriona McColl encounters a spectral figure standing in the middle of a straight, seemingly endless causeway.  The figure is that of a blind woman, played by Cinzia Monreale, who turns out to be a ghost.  Later, though, the blind woman dies when her throat is torn out.  Predictably, Fulci never explains how a ghost, someone who’s already dead, can be killed.

 

© Medusa Distribuzione

 

The Beyond also contains the barmy ‘spiders from hell’ scene, during which a lightning bolt knocks a character off a ladder.  He breaks his back and then lies helplessly while giant spiders emerge from the ether around him, converge and start munching on his face.  The spiders – real tarantulas – look creepy enough as they approach during the long shots; but for the face-nibbling close-ups they become phoney bundles of pipe cleaners that Fulci’s special-effects team probably threw together during the mid-morning tea-break.

 

Another problem is the ending.  It seems that Fulci had intended The Beyond, which takes place in a dilapidated Louisiana hotel, to be a haunted-house movie.  However, his financial backers expected him to make them another money-spinning zombie movie.  I can imagine Fulci’s producer grabbing him one day on the set, after looking at what was already in the can, and waving his arms and ranting in a stereotypical Italian way: “Lucio!  Hey Lucio!  Where-za hell-za zombies?!”  So, although he didn’t want to, poor old Fulci had to insert an incongruous climax into the film where McColl and hero David Warbeck have a shoot-out with a sudden and unexpected bunch of zombies.

 

The final instalment in Fulci’s ‘portals to hell’ series was 1982’s The House by the Cemetery, which has a young family moving into the titular house by the titular cemetery and discovering that they’re sharing it with, down in the basement, something horrible.  But sadly, the film lacks those moments of demented flamboyance that distinguished its two predecessors.

 

Meanwhile, between City of the Living Dead and The Beyond, Fulci tried to do something different.  This was filming a contemporary update of the Edgar Allan Poe story The Black Cat and setting it in England.  I’d hoped that the subject matter would reign in the director’s excesses and impose a little discipline on him.  The focus, after all, isn’t on a portal to hell that makes all things possible, but on a cat.  A pretty evil cat, right enough, but at the end of the day just a cat.

 

Unfortunately, like Fulci’s other films of the period, The Black Cat (1981) suffers from having everything thrown into it bar the kitchen sink.  The cat has somehow picked up subconscious psychic emanations from its owner, who’s a paranormal investigator obsessed with contacting the dead and who’s played by the distinguished Irish actor Patrick Magee.  Imbued with the hatred Magee feels deep down for the untrustworthy yokels who live around him in a rural English village, the cat starts acting out Magee’s suppressed fantasies and starts killing the villagers.

 

© Silenia Cinematografica / Italian International Film

 

But the cat seems to have picked up some other things, including super-intelligence and super-strength, for it can hypnotise its victims, sabotage ventilation systems, set furniture on fire, come back from the dead and even, like those silly zombies in City of the Living Dead, teleport.  You wonder why with all these talents the cat ever bothers to scratch anyone, but it does that too.  Still, the film has a few impressively eerie sequences, such as when Magee totters down to the village graveyard after dark and tests out his new contacting-the-dead wireless equipment.

 

Fulci is remembered for one more ‘major’ horror film, 1982’s The New York Ripper.  A serial killer / slasher effort with a self-explanatory title, this was controversial to say the least and led to him being accused of misogyny.  Even if Britain hadn’t been so jittery at the time about Video Nasties, the fact that it appeared soon after the real-life Yorkshire Ripper killings in northern England probably meant it was never going to get a British cinematic release.  The New York Ripper is a gruelling film and, frankly, a pretty bad one.  The killer’s quirk of performing Donald Duck impersonations during the murders isn’t so much deeply disturbing as deeply stupid.  If nothing else, the film serves as a record of the sleaze and dodginess associated with New York in the 1970s and 1980s.  This, of course, was before the city was cleaned up in the 1990s by its mayor, the totally non-sleazy, non-dodgy Rudy Giuliani

 

Thereafter, Fulci’s output tailed off in both prominence and quality due to a series of misfortunes that included a fall-out with his long-term scriptwriting collaborator Dardano Sacchetti and some serious health problems like hepatitis, cirrhosis and diabetes.  Although ‘quality’ is a subjective concept when you’re discussing his movies anyway.  He soldiered on into the early 1990s, his last directorial effort being the poorly received psychological thriller Door to Silence in 1991.  I’ve watched a single movie from his later years, a 1987 teen-orientated horror film called Aenigma that was apparently filmed in the then-Yugoslavia and is a weak rip-off of Brian De Palma’s Carrie (1976) and Richard Franklin’s telekinesis thriller Patrick (1978).  One thing I’ll say about Aenigma is that its death-by-snails sequence has to be seen to be believed.

 

Lucio Fulci died impoverished, sick and alone in Rome in 1996.  At least he had the satisfaction of attending, two months prior to his death, a convention in New York organised by the American horror-movie magazine Fangoria.  Much to his astonishment, since he didn’t appreciate his popularity beyond the shores of Italy, he was mobbed at the convention by thousands of American fans.

 

Funnily enough, Fulci’s films make me think of Gerry Anderson’s sci-fi-puppet TV show from 1964, Stingray.  Each episode of Stingray would open with a voice intoning, “Anything can happen in the next half-hour!”  That line would make a suitable opening for a typical Lucio Fulci movie too: “Anything can happen in the next hour-and-a-half!”  Especially if the film takes place on top of a portal to hell.

 

© Medusa Distribuzione

The holiest relic in Peebles

 

 

I’ve not had time to write much on this blog recently because of my current work commitments.  Unfortunately, in this era of Covid-19-imposed confinement, none of this work involves me moving away from the laptop on the desk in a corner of my bedroom.  Moreover, because I’ve had quite a few short stories published recently under the pseudonyms of Jim Mountfield and Rab Foster, I’m also trying to keep momentum going with those and am devoting additional time to writing, revising and submitting short fiction.

 

In the meantime, in the absence of new blog entries, here’s a reposting of something I wrote for this blog in 2014.  It seemed to get an enthusiastic response at the time and, indeed, I think someone made the entry into a poster that was put on the wall of – where else? – the Pub in Valetta.  Alas, since this was written, Peter Cassidy, the then-owner of the Crown Hotel, has passed away.  Meanwhile, I assume that the chair is still there.

 

Certain towns and cities around the world can boast of having ancient and holy relics.  In the Christian world, for example, Sienna has the mummified head of Saint Catherine in its Basilica Cateriniana San Domenico.  Paris has what is alleged to be the crown of thorns worn by Christ at his crucifixion in its Notre Dame Cathedral.  And in Rome’s Basilica di Santa Croce, you can see part of the index finger of Saint Thomas, the finger that as a sceptical disciple he poked into the wound in the side of the resurrected Christ to check if it was real.  Some places have relics so special that they are said to have healing or protective powers.  Naples, for instance, is lucky enough to have in its city cathedral the dried blood of St Januarius, which protects it from disasters like earthquakes and plagues.

 

However, my hometown of Peebles in the south of Scotland contains surely the most powerful holy relic of all.  Because in the public bar of the Crown Hotel on Peebles High Street you’ll find the armchair of Oliver Reed.

 

This hallowed item of furniture, on which the legendary hell-raising star of movies such as Hannibal Brooks (1969), Women in Love (1969), The Devils (1971), The Three and Four Musketeers (1973-74) and Tommy (1975) once rested his butt, is rumoured to have healing powers too.  A pilgrim who reposes against its upholstery will, with time, be cured of certain pernicious ailments.  He or she will be cured of sobriety, for instance.  And common sense.  And dignity.

 

The story behind the chair is that, in the middle of the 1990s, Oliver Reed found himself staying in Peebles whilst doing some location filming for a Scottish movie called The Bruce (1996), a quick, cheap cash-in on Mel Gibson’s Braveheart (1995), which had recently been cleaning up at the box office.  I’ve never seen The Bruce, but from all accounts it’s terrible.  Reed being Reed, of course, he soon managed to sniff out the pub in town containing the biggest number of what are euphemistically known as ‘local characters’, which was the Crown’s public bar.  He then set up camp there for several days, much to the joy of the Scottish tabloid press.

 

At one point, the Scottish edition of the Sun published on its front page a photo of an inebriated Reed passed out against the inside of the Crown’s entrance door, while someone outside tried to push his way in.  No doubt he was thinking, “What the hell’s blocking the door…?  Oh…  It’s Oliver Reed.”  For some reason Reed was clutching a toy sheep at the time so the Sun’s headline was, inevitably, SHAME ON EWE.

 

During his sojourn in the Crown, Reed complained to the hotel owner Peter Cassidy about the hardness of his seats and then thrust a bundle of notes into the hand of a regular called Davie Lees and ordered him to go to the local furniture store, the Castle Warehouse, and buy the pub a properly upholstered, properly comfortable armchair.  Davie obliged, and the armchair now resides against a back wall of the public bar, under a framed photo of a well-refreshed Reed posing with Cassidy outside the hotel.

 

Reed departed for the great pub in the sky back in 1999, when he expired during the filming of Ridley Scott’s Gladiator (1999) in Malta.  He keeled over and breathed his last in, appropriately enough, a Valetta bar called the Pub, after he’d taken on a squad of British sailors in a series of drinking and arm-wrestling contests.  However, I have a feeling that the great man’s psychic residue lives on in that armchair in the Crown.

 

Just a few days ago, I’d arranged to meet my Dad for a meal in the Crown’s restaurant.  As the Oliver Reed armchair is aligned with the pub’s front door, I sat down in it so that I could watch the door and spot my Dad as soon as he walked in.

 

Immediately after sitting down, I found myself possessed by strange urges – to drink 104 pints in one sitting and then climb up the nearest chimneystack naked whilst roaring, “I’m Santa Claus!”; to indulge in a nude fireside wrestling match with Alan Bates; to vomit over Steve McQueen; to smuggle an elephant over the Alps; to take the local rugby club on a drinking spree and then organise a naked cross-country run with them through the surrounding moonlit fields; to film a Musketeers movie and stab several stunt-swordsmen during the fight scenes; to insult Jack Nicholson about his height, Richard Harris about his toupee and Raquel Welch about the thickness of her ankles; to arrive drunk at Galway Airport lying on the baggage conveyor; to chase ace snooker player Alex ‘Hurricane’ Higgins around a house with an axe; and to get a bird-claw tattoo done on my willie, which I’d subsequently threaten to whip out and display to the cameras every time I did a TV chat-show interview.

 

But then my Dad came into the hotel, I rose from the seat and the strange spell was broken.  So instead I ordered a half-pint of lager shandy and a plate of supreme-of-chicken with honey-and-mustard sauce, and later washed everything down with a nice cup of coffee.  And then went home to my bed.

 

© 20th Century Fox