Leonard Cohen 21.9.34 10.11.16

Canadian singer song-writer Leonard Cohen has died.

Cohen was the dark eminence among a small pantheon of extremely influential singer-songwriters to emerge in the Sixties and early Seventies. Only Bob Dylan exerted a more profound influence upon his generation, and perhaps only Paul Simon and fellow Canadian Joni Mitchell equaled him as a song poet. Cohen’s haunting bass voice, nylon-stringed guitar patterns, Greek-chorus backing vocals shaped evocative songs that dealt with love and hate, sex and spirituality, war and peace, ecstasy and depression. He was also the rare artist of his generation to enjoy artistic success into his Eighties, releasing his final album, You Want It Darker, earlier this year.

“I never had the sense that there was an end,” he said in 1992. “That there was a retirement or that there was a jackpot.”

Leonard Norman Cohen was born on September 21st, 1934, in Westmount, Quebec. He learned guitar as a teenager and formed a folk group called the Buckskin Boys. Early exposure to Spanish writer Federico Garcia Lorca turned him toward poetry – while a flamenco guitar teacher convinced him to trade steel strings for nylon. After graduating from McGill University, Cohen moved to the Greek island of Hydra, where he purchased a house for $1,500 with the help of a modest trust fund established by his father, who died when Leonard was nine. While living on Hydra, Cohen published the poetry collection Flowers for Hitler (1964) and the novels The Favourite Game (1963) and Beautiful Losers(1966).

Frustrated by poor book sales, and tired of working in Montreal’s garment industry, Cohen visited New York in 1966 to investigate the city’s robust folk-rock scene. He met folk singer Judy Collins, who later that year included two of his songs, including the early hit “Suzanne,” on her album In My Life. His New York milieu included Andy Warhol, the Velvet Underground, and, most importantly, the haunting German singer Nico, whose despondent delivery he may have emulated on his exquisite 1967 album Songs of Leonard Cohen. . . 

Rolling Stone  has Alan Light’s explanation of the lyrics:

. . . The word hallelujahhas slightly different implications in the Old and New Testaments. In the Hebrew Bible, it is a compound word, from hallelu, meaning “to praise joyously,” and yah, a shortened form of the unspoken name of God. So this “hallelujah” is an active imperative, an instruction to the listener or congregation to sing tribute to the Lord.

In the Christian tradition, “hallelujah” is a word of praise rather than a direction to offer praise – which became the more common colloquial use of the word as an expression of joy or relief, a synonym for “Praise the Lord,” rather than a prompting to action.. . .

Cohen’s song begins with an image of the Bible’s musically identified King David, recounting the heroic harpist’s “secret chord,” with its special spiritual power (“And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him” – 1 Samuel 16:23). It was his musicianship that first earned David a spot in the royal court, the first step toward his rise to power and uniting the Jewish people. . . 

But this first verse almost instantly undercuts its own solemnity; after offering such an inspiring image in the opening lines, Cohen remembers whom he’s speaking to, and reminds his listener that “you don’t really care for music, do you?” . . .

Cohen then describes, quite literally, the harmonic progression of the verse: “It goes like this: the fourth, the fifth / the minor fall, the major lift.” This is an explanation of the song’s structure (the basic chord progression of most pop and blues songs goes from the “one” chord, the root, up three steps to the “four,” then up another to the “five,” and then resolves back to the “one”), followed by a reference to the conventional contrast between a major (happy) key and a minor (sad) key. He ends the first verse with “the baffled king composing Hallelujah!” – a comment on the unknowable nature of artistic creation, or of romantic love, or both. In the song’s earliest moments, he has placed us in a time of ancient legend, and peeled back the spiritual power of music and art to reveal the concrete components, reducing even literal musical royalty to the role of simple craftsman.

The second verse of “Hallelujah” shifts to the second person – “Your faith was strong but you needed proof.” Apparently the narrator is now addressing the character who was described in the first verse, since the next lines invoke another incident in the David story, when the king discovers and is tempted by Bathsheba. (“And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon” – 2 Samuel 11:2.). . . 

Following the David and Bathsheba reference, the sexuality of the lyrics is drawn further forward and then reinforced in an image of torture and lust taken from the story of Samson and Delilah – “She tied you to a kitchen chair / she broke your throne, she cut your hair” – before resolving with a vision of sexual release: “and from your lips she drew the Hallelujah!” Both biblical heroes are brought down to earth, and risk surrendering their authority, because of the allure of forbidden love. Even for larger-than-life figures and leaders of nations, the greatest physical pleasure can lead to disaster. . . 

In the third verse of “Hallelujah,” Cohen’s deadpan wit returns, offering a rebuttal to the religious challenge presented in the previous lines. “You say I took the Name in vain,” he sings. “I don’t even know the name.” He then builds to the song’s central premise – the value, even the necessity of the song of praise in the face of confusion, doubt, or dread. “There’s a blaze of light in every word; / it doesn’t matter which you heard, / the holy, or the broken Hallelujah!”

“A blaze of light in every word.” That’s an amazing line. Every word, holy or broken – this is the fulcrum of the song as Cohen first wrote it. Like our forefathers, and the Bible heroes who formed the foundation of Western ethics and principles, we will be hurt, tested, and challenged. Love will break our hearts, music will offer solace that we may or may not hear, we will be faced with joy and with pain. But Cohen is telling us, without resorting to sentimentality, not to surrender to despair or nihilism. Critics may have fixated on the gloom and doom of his lyrics, but this is his offering of hope and perseverance in the face of a cruel world. Holy or broken, there is still hallelujah.

Finally, the remarkable fourth verse drives this point home, starting with an all-too-human shrug: “I did my best; it wasn’t much.” Cohen reinforces his fallibility, his limits, but also his good intentions, singing, “I’ve told the truth, I didn’t come to fool you.”

And as he brings the song to a conclusion, Cohen shows that for a composition that has often come to be considered a signifier of sorrowful resistance, “Hallelujah” was in fact inspired by a more positive feeling. “It’s a rather joyous song,” Cohen said when Various Positions was released.  “I like very much the last verse – ‘And even though it all went wrong, / I’ll stand before the Lord of Song / with nothing on my lips but Hallelujah!’  . . 

“I wanted to push the Hallelujah deep into the secular world, into the ordinary world,” he once said. “The Hallelujah, the David’s Hallelujah, was still a religious song. So I wanted to indicate that Hallelujah can come out of things that have nothing to do with religion.” . . .

“This world is full of conflicts and full of things that cannot be reconciled,” Cohen has said, “but there are moments when we can transcend the dualistic system and reconcile and embrace the whole mess, and that’s what I mean by ‘Hallelujah.’ That regardless of what the impossibility of the situation is, there is a moment when you open your mouth and you throw open your arms and you embrace the thing and you just say, ‘Hallelujah! Blessed is the name.’…

“The only moment that you can live here comfortably in these absolutely irreconcilable conflicts is in this moment when you embrace it all and you say, ‘Look, I don’t understand a fucking thing at all – Hallelujah!’ That’s the only moment that we live here fully as human beings.” . . 

This is an excerpt from: The Holy or the Broken: Leonard Cohen, Jeff Buckley, and the Unlikely Ascent of ‘Hallelujah‘ by Alan Light published by Atria/Simon & Schuster,