Category: Radio

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On This Day in 1954: Escape Goes Up in Gunsmoke

“You are at the end of a journey you’ve committed murder to make,” radio announcer George Walsh told those tuning in to the long-running CBS series Escape on 25 September 1954. While addressing the escapism-craving public, he was referring to the protagonist of “The Heart of Kali,” the play scheduled for that day. The prologue in the second person was a signature device of Escape, an invitation to identify with the main character of the story, hero or villain, who was faced with a life-threatening crisis and in desperate need of . . . escape. On that particular evening, however, the announcer might very well have referred to the program itself, which, too, had reached “the end of a journey,” a journey strewn with corpses and the butchered remains of many a literary classic.

Yes, it was the end of a twisted on-the-air-off-the-air passage for Escape (1947-54), and “The Heart of Kali” opened like a weary reminiscence of the experience: “It’s been a long time. Exactly how long I don’t know. The years pile up and it’s hard to remember.” No, that wasn’t the producer talking, but play’s protagonist, a disillusioned veteran whose callous hankerings for wealth left him trapped and abandoned. Unfolding as a dramatized flashback, the narrator’s tale of greed, deception, and murder takes the listener on a hunt for the eponymous treasure, at the conclusion of which the self-serving raider is being cornered into serving as the guardian of the sacred object he sought to possess. “How long ago was that?” the ensnared man reflects, “How many lifetimes?”

Escape had ransacked the Western library of adventure stories; but, being tossed from one timeslot to another, it never managed to catch on with the listening public, a lack of a following that, in turn, caused sponsors to turn a deaf ear. At the conclusion of this last episode, the despairing narrator made a final pitch in hope of an audience, a redeemer—or anyone foolish enough to take his wretched place: “Why not you?” The ruby, he insisted, was there for the taking: “Take it, come and take it! Please! Please, somebody come and get me. Please!” It was too late to salvage or hawk this gem of a show.

“You know,” William Conrad told listeners at the close of the broadcast, “today marks the last of the current series of Escape programs and I know you will miss it as much as I shall. However, I would like to think that all of you who have listened to Escape these many months will now be able to take your pleasure in listening to Gunsmoke.”

The narrator’s plea had been answered after all. There was a suitable placeholder and successor for Escape: a Western to release a westerner caught in an Indian temple, a westerner suspicious of an Eastern “attitude of non-violence,” an ex-soldier who shot his way to a sacred object he describes as being “as big as a hand grenade.”

It wasn’t Escape alone that went up in Gunsmoke during the mid-1950s. The theater of the mind was being taken out, a carcass abandoned by audiences and sponsors alike in favor of television. Western-centric, ocular-oriented, matter-over-mind—it was a far more American medium than radio had ever been.

To date, aural treasures like “The Heart of Kali” (written by sound effects artist Ross Murray) are largely forgotten, left behind in the dim and quiet alleyways of our cultural past. “Take it, come and take it! Please!”

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On This Day in 1950: Stand-in Saint Saves Pooch, Solves Puzzle, Then Stumbles to Pulpit

Well, today I am taking the opportunity my “On This Day” column offers to revisit one of my favorite radio sleuths—the most debonair adventurer to go on the air, the mystery man about town known as . . . the Saint. When I discovered the thrills of old-time radio back in the early 1990s—while listening to Max Schmid’s Golden Age of Radio on WBAI in New York City—the Saint was the first behind-the-mike crimefighter that caught my ear. Voiced for several years by the inimitable Vincent Price, The Saint did not only crack cases—he also solved the conundrum of radio whodunits. He did so again on 24 September 1950 in a routine romp titled “Dossier on a Doggone Dog.”

As I remarked previously, radio mysteries are rarely as engaging as murder puzzles in print. There simple aren’t enough culprits to be dragged into a small studio reading a sufficiently twisted yet clue-strewn script worthy of the term “whodunit.” The way out never found by stodgy detectives like Mr. Keen (Tracer of Lost Persons) was a solid dose of tongue-in-cheek humor. On screen, Nick and Nora Charles did wonders with that approach to the rather predictable Thin Man mystery. Ill-suited to no-nonsense flatfoots like Philip Marlowe, wit and whimsy worked well when delivered by the urbane and nonchalant Simon Templar (alias the Saint).

Though initially involved in the adaptation of his thrillers for radio, Saint creator Leslie Charteris (above, on the back cover of a rare radio thriller anthology) had little more to do than to collect the royalties as his “Robin Hood of Modern Crime” went through a series of reincarnations. Listeners tuning in to the 24 September 1950 broadcast were in for another metamorphosis. They were told that Mr. Price had been “delayed in Paris,” and that film actor Barry Sullivan would be heard instead in the title role.

Well, the delay had already been announced in the previous broadcast (17 September 1950). Not that the Parisian detour was quite so prolonged; the shows were transcribed, as was common for post-WWII radio, and apparently taped in pairs for economy and convenience.

“The Dossier” is a zany caper involving the shaving of a Pekinese, a jewel robbery, a screwy industrialist with a fortune in nuts (nuts and bolts, that is), his self-absorbed wife, ne’er-do-well offspring, and haughty butler-turned-stiff; as well as a smart-aleck ten-year-old skilled in judo.

While not much of a mystery, the episode, penned by Jerome Epstein, is thoroughly diverting, an irreverent deflation of bourgeois values and assumptions about the anchor of family life, the innocence of childhood, and the nobility of capitalism. As if to curtail such light-hearted tomfoolery, however, an incongruously sober appeal was appended in the form of a curtain call.

Having donned the undoubtedly smart suit of Simon Templar, Barry Sullivan was asked back before the microphone to read the following message:

Ladies and Gentlemen.  A long time ago it was written that man shall not live by bread alone. In this often-quoted line from the Bible, bread is merely a symbol of all material values.  And although we in America have the greatest material advantages in the world, they are not enough to bring us complete happiness.  We must find that happiness in our spiritual as well as our material lives, in faith as well as bread.  In America one of our most precious heritages is the right to worship as we please, to know the spiritual pleasures of our churches and synagogues.  The doors of your places of worship stand open to you and your religious leaders will welcome you to their services.  They also offer you personal and family guidance and the opportunity to become a firm part of your community.  Through our churches and synagogues that community and the families within it can find stability.  And as an individual you can find the peace that only religion can bring.  Thus the religious organizations in America invite you to find yourself through faith.  And come to church this week.  This is Barry Sullivan inviting you to join us again next week at the same time for another exciting adventure of The Saint.  Good night.

In this and similar public service announcements we find compacted the troubled story of the McCarthy era, an era of consumerism, bigotry, and xenophobia; an age of picket-fence dreams, witch hunts, and manufactured menaces—double standard times no more innocent or enlightened than our own terrifying present.

The “Dossier” closed, the Saint stepped down from the pulpit, leaving listeners to grapple with the implications, to examine the state of their spirituality, or to reach for a cool drink and twist the dial in search of further immaterial pleasures.

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On This Day in 1943: Artist Jean Helion Escapes Into Thin Air

Feeling as miserable as I do right now (the aforementioned cold), I was tempted to abandon the “On This Day” feature and escape the self-imposed strictures of such a format. Then I came across a recording of Words at War that made me decide not to disenthrall myself just yet. I might not have gotten to know Jean Helion, had it not been for the frustrating and inept adaptation of his wartime memoir They Shall Not Have Me, first broadcast on 23 September 1943.

An ambitious literary anthology, Words At War (1943-45) was a class act in American radio propaganda. Produced by the National Broadcasting Company in cooperation with the Council on Books in Wartime, Words at War attempted to dramatize “important war books,” ranging from a clipped version of the home front melodrama Since You Went Away to a dystopian fantasy based on Louis Nizer’s fiercely anti-Teutonic “bible for peace” What to Do With Germany. The series was better suited than situation comedies, variety shows, and horror programs to provide a “living record” of the war and the “things” for which US citizens were called upon to fight. The program promised to be such a “living record,” but individual broadcasts were at times less than viable shorthand memos to the bewildered American public.

In the roughly twenty-five minutes allotted to the dramatization, “They Shall Not Have Me” attempts to recount the story of a French soldier, his imprisonment by the Nazis, and his escape. Neither its melodramatic potential nor its cultural significance was realized by the NBC staff writer at work on Jean Helion’s book. Having faced degradation by the Nazis, Helion now suffered a treatment akin to defacement. Sure, his name was mentioned often enough: “Yes, that is I, Jean Helion, weeping and unashamed like a baby,” the hero addressed the listener at the close of the play. Yet who was this man? Who was Jean Helion? The audience was left in the dark.

Radio actor Les Damon’s impression of the Frenchman, while commendable for its restraint, as it does not attempt to imitate a Gaul accent, already stripped the storyteller of his identity, an identity that motivated Helion to return to his native land to join the fight against German occupation. The script did worse. Emphasizing the supposedly uplifting event of an Allied soldier’s peril and perseverance, it omitted much that makes this individual account of bravery so remarkable and compelling.

Born in 1904, Helion was a French artist who enjoyed transatlantic success as a nonfigurative painter. In 1936, he moved to New York City, where his works had already been shown in a 1933 solo exhibition; among his acquaintances and friends numbered quintessential modernists like Marcel Duchamp, Max Ernst, Piet Mondrian, Joan Miró, and Yves Tanguy. Putting his career on halt in 1940, Helion joined the French army, but soon became a prisoner of war in Nazi Germany. He managed to escape in 1942 and made it back to the United States.

Apparently profoundly influenced by his wartime experiences, he not only wrote an account of it (published in 1943) but abandoned abstract for figurative art (such as the untitled 1943 painting shown above), thereby rupturing his integrity and risking his reputation. None of this is being captured by Kenneth White’s radio rendering of Helion’s story, which was essentially reduced to an undistinguished yarn of capture and getaway—a single man going free while thousands remained under Nazi occupation, a man who felt disenchanted and betrayed by the country he sought to serve. The situation in France left unimproved after his courageous effort to liberate what he believed to have been his home, is the story of escape artist Helion one of failure or triumph? Unfortunately, the adaptation lacks the intelligence to make use of such ambiguities.

I am grateful to old-time radio for the many literary and artistic encounters it has made possible by all these impossible foreshortenings. Such broadcasts instruct in their very failure to inform; that is, as long as the frustrated listener remains willing to supplement what was being tossed piecemeal across the airwaves. As it turns out, Helion’s paintings are now being exhibited (until 9 October 2005) at the National Academy in Manhattan, just around the corner from my former abode. Even when dwelling in the remotest corners of “unpopular culture,” there is always a personal connection waiting to be established.

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On This Day in 1941: Carl Sandburg Talks (to) the People

Well, the castellan is back in his element, which is air, preferably arid. Surely it is not water. I am still drying out—coughing, sneezing, and slowly recovering—from the why-not folly of riding a rollercoaster on a rain-soaked night in Blackpool, England. Listening to the soundwaves of old broadcasts seems a comparatively safer contact with the air—and a more edifying one at that—than having one’s aged bones twirled and one’s addled brains twisted in a series of gravity-defying thrill rides.

Yet while there might have been little instruction in this bathetic experience of fairground gothics, there still was a thought to be distilled thereafter from the confines of my soused cranium. It was the thought of one who stood by in spirit that night, one taking notes while passing through a sea of everyday people; it was a passing thought of one once known as the people’s poet, America’s Carl Sandburg.

A while ago, I asked what a soundscape of Britain might turn out to be, if ever there were such an exhibition devoted to regional noise. The voicescape of the United Kingdom has been quite thoroughly mapped since then, with the BBC’s voices project capturing the diverse accents of the British Isles in hundreds of recordings now online, including a group of Blackpool Romany.

For anyone moving here with memories of Dick Van Dyke Cockney, finding everyday British voices charted like this is a revelation (even though I doubt whether my own German high school English gone Nu Yawk and Wales is represented in this mix). Carl Sandburg, who set out to render and represent the thought and speech of the American every(wo)man in the 1920s and ‘30s, might have embraced such a charting of diction—even though a map like this still calls for the voice of a poet to make it sing and signify. Sandburg attempted just that.

On this day in 1941, when the United States anxiously eyed a United Kingdom at war, Sandburg addressed American radio listeners on the long-running Cavalcade of America program in an effort to celebrate a unified diversity. The play, “Native Land,” opened with words read by actor Burgess Meredith, who reminded all tuning in of the timeliness of the lines to follow:

Monday, September 22, 1941. A number on a calendar, arrived at after a million years of watching the stars, of telling the time of harvest by a shadow foreshortening, and the time of planting by the sun in the equinox. September 22, 1941. We will start at the beginning; for the beginning was the land and the stars moving overhead. And that is today, this week, the land America—a beginning. And the land is what people have made of it, what people are making of it in this fourth week of September. . . .

The ensuing broadcast, which interwove excerpts of Sandburg’s verse with its author’s autobiography, expounded on the thought that a “poet must do a lot of listening before he begins to talk.”

“Where do we get these languages?” Sandburg wondered, as actor’s voiced snippets from everyday speech picked up on the streets of the poet’s home turf, Chicago. Now that the “people in cities had forgotten the old sayings,” they “talked a new lingo,” a vocal vibrancy to which the program was meant to be an anything-but-mute testimonial. The voices of the people were worth preserving, the broadcast suggested. Yet, with war in the offing, a task larger than one to be undertaken by a librarian and curator of sounds was at hand—the preservation of the people itself.

In keeping with the at times sanctimonious patriotics of the DuPont-sponsored Cavalcade program, the broadcast concluded with Sandburg’s appropriation of words from Abraham Lincoln’s Second Annual Message to Congress (1 December 1862); they were, Sandburg remarked, “Lincoln words for now, for this hour”:

The dogmas of the quiet past are inadequate to the stormy present. The occasion is piled high with difficulty, and we must rise with the occasion. As our case is new, so we must think anew, and act anew. We must disenthrall ourselves, and then we shall save our country.

In his own words compiled and adapted from his 1936 voice-collage The People, Yes, Sandburg insisted in cautious optimism that the “learning and blundering people will live on”:

This old anvil,
the people, yes,
This old anvil laughs at many broken hammers. . . .

Today, in our own “stormy present,” the internet has become the new smithy of thought. It is the workshop in which the “old anvil” is sounded anew, where people may “think anew” and speak anew, not only to suit new cases, but to revisit old. Now, I wonder whether my own language is suited to the task to revisit and reacquaint, whether I should not spent more time listening before speaking.

It sure felt comforting to hop on the rollercoaster in Blackpool, just to scream and laugh for a change. Queer and quaint, my verbiage seems ill-chosen at times to communicate my thoughts, to argue my cases old and new. . . . Still, it is my tongue, and I must have it out.

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On This Day in 1940: Burns and Allen Are Regretfully Un(G)able

Reflexivity in art is like a comb-over—a self-conscious cover-up that only draws attention to itself. Like the follicle-challenged pate, a reflexive work of art betrays a failure of growth, the inability of an existing but sickly lingering form to rejuvenate itself. It is generally believed to be a post-modernism affliction; but American radio comedy suggests that it was an airborne disease.

It is hardly surprising, considering that commercial radio went out of its way to sidestep modernism. Elitism paired with experimentation simply spelled bad business for broadcasting. One way of ignoring the modernist movement was stagnancy, a retreat into Victorianisms comforting to bourgeois audiences, sponsors, and network executives alike. Another means of circumventing modernism, ideally suited to comedy, was to acknowledge, tongue-in-cheek, the limitations of the broadcast medium, to dwell on everything radio artists were unable to do.

In short, working in radio required a choice between old hat and obvious comb-over; anything to keep artists from letting their hair down. Take George Burns and Gracie Allen, for instance, who, on this day in 1940, gleefully overdosed on the postmodern formula.

On 16 September 1940, listeners to the Spam-sponsored George Burns and Gracie Allen Show learned that George was in trouble with his sponsors, who were “at a board meeting discussing [his] option.” The new season was off to a shaky start. Intruding on the show in the spirit of reflexivity, the program’s soundman offered his assistance, claiming to having once been a Shakespearean actor. After some quarreling with the powers behind the scenes—acted out in an on-the-phone monologue—a threatened George is forced to book a guest star to boost ratings.

The smaller the numbers, the bigger the star, industry wisdom dictated. Apparently, the numbers added up to a major headache, since George and Gracie were called upon to fetch just about the biggest male lead in Hollywood—none other than Clark Gable. Gable was currently starring opposite Spencer Tracy, , and Hedy Lamarr in the box-office smash Boom Town, which got plenty of on-air promotion from the comedy couple that night. That Gable was virtually a radio no-show—a fact mentioned by Burns and known to listeners—complicated matters considerably.

What made them still worse was the task of adapting the scenario of Boom Town, which, as George and Gracie drove home with a truckload of atrocious puns, would never get past the customs of radio’s overeager censors. They couldn’t convey the “hustle and bustle” of Boom Town, since a bustle was never to be mentioned on the air; and they couldn’t say that “sacks of TNT were lying in an angle” because they had to leave out the . . . “sacks angle.”

I guess you get the picture—but George and Gracie sure didn’t. Nor did they get Gable. They hired a sound-alike instead; but even he didn’t manage to go Gable. He did some mediocre impersonations of Lionel Barrymore and Ronald Colman instead, while Gable was assigned a non-speaking part in a hospital sketch that went nowhere. So, at their reflexive worst, George and Gracie never got their show started that night, at least not until Gracie got them both out of this self-conscious mess by attempting to sing a tune.

Hey, if you ain’t got it, flaunt it!

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Agatha Christie and Mutual: The Case of the Airlifted Detective

Well, my gray cells had little to do with it, mes amis. Once again, coming up with the facts merely required some amateur sleuthing inside the ever-widening web. Both Agatha Christie (the Dame who gave birth to Hercule Poirot and Miss Marple) and the Mutual Broadcasting System (the network that delivered The Lone Ranger and The Shadow) came into being on 15 September, albeit decades apart. It was in the stars that the two would team up some day, but the meeting itself proved a not altogether fortuitous one.

Christie, whose Mousetrap opened in 1952 and just won’t shut, is still the most widely known exponent of the British whodunit. Her novels, particularly those involving her two most celebrated detectives—Miss Marple and Hercule Poirot—are frequently adapted for television. Such page-to-screen transfers rarely turn out to my satisfaction. A cleverly convoluted whodunit is best enjoyed at one’s own leisure, allowing ample time for the careful consideration of clues and an occasional consultation of one’s own roster of likely suspects.

Dramatizations dictate the duration of this experience, turning the reader-detective into a mere observer of the fictional one at work. Sure, there are pause and rewind buttons to be touched if one is not pressed for time or pressured by fellow viewers; but technological gadgetry gets in the way of the pleasures derived from being absorbed in the chase for the culprit. This was hardly the only problem mystery lovers faced when Hercule Poirot was airlifted to America back in 1945.

Listeners tuning in to the premier broadcast (22 February 1945) were greeted with the following promise:

From the thrill-packed pages of Agatha Christie’s unforgettable stories of corpses, clues and crime, Mutual now brings you, complete with bowler hat and brave mustache, your favorite detective, Hercule Poirot, starring Harold Huber, in “The Case of the Careless Victim.”

The Poirot impersonated by Huber, a character actor who had screen-tested his affected French accent in Charlie Chan in Monte Carlo, was far removed from the “unforgettable”—and very British—stories conceived by Christie. Indeed, this Poirot, sent overseas for a series of “American adventures,” was nothing but an impostor. And the very authority who was called upon to offer her endorsement, the famed authoress herself, acknowledged as much in her peculiar shortwaved message from London:

I feel that this is an occasion that would have appealed to Hercule Poirot. He would have done justice to the inauguration of this radio program, and he might even have made it seem something of an international event. However, as he’s heavily engaged on an investigation, about which you will hear in due course, I must, as one of his oldest friends, deputize for him. The great man has his little foibles, but really, I have the greatest affection for him. And it is a source of continuing satisfaction to me that there has been such a generous response to his appearance on my books, and I hope that his new career on the radio will make many new friends for him among a wider public.

So, who then was being washed onto America’s shores if the great detective was engaged elsewhere? As I put it in Etherized Victorians, Christie’s preface attempted at once to sanction the broadcast fraud and to distinguish such ersatz from the authentic portrait only the artist friend of the “great man” himself could render. It was a case of careless writing—but listeners to the spurious, anonymously penned misadventures that followed refused to be victimised.

Suffice it to say that the series died quickly, quietly, and largely unlamented, whereas the happily separated partners in crime—Mutual and Christie—continued their respective careers for decades to come.

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On This Day in 1942: Tyrone Power Slips Out to War on a Bar of Soap

In the days before television and video, Americans who felt like taking home a movie tuned in Monday nights to CBS radio and took in the Lux Radio Theatre, a lavishly produced and highly popular dramatic program on which Hollywood stars performed in audio versions of motion pictures old and new. The Lux listeners did not expect political drama or social commentary, but an hour of romance, gossip, and soap commercials. On 14 September 1942, however, as the Lux Radio Theatre returned from its customary summer hiatus to raise the curtain on its eighth season, the audience was greeted by host Cecil B. DeMille (pictured here with Loretta Young and Fred MacMurray) with the following announcement:

“Once more it is opening night in the Lux Radio Theatre; but a new kind of opening night. Without benefit of searchlights or brightly lit marquees. Like Broadway’s White Way, Hollywood Boulevard’s Neon Lane is dimmed out for the duration.”

There was a war on—and the producers of radio entertainment were learning how to carve a handgun out of soap and to turn bubbles into ammunition. Not to offend the war-weary, the famed producer-director quickly added: “But there’s no dim-out on glamour and adventure inside the Lux Radio Theatre tonight.”

The play presented live that evening was “This Above All,” a wartime melodrama based on the 1941 movie and novel of the same title. The “first great love story to come out of this war,” DeMille declared, it’s “what the critics call an important drama and what the public calls great entertainment.” Sure, it was “the story of two people. A man and a woman from different worlds. One reared in poverty in the slums of London [dashing Tyrone Power, mind you], the other a child of England’s aristocracy [Barbara Stanwyck, miscast in the Joan Fontaine part].” But it was “also a story of England today, an England in which social barriers are forgotten in the united effort of all her people to fight this war.” Above all, it was the story of radio propaganda itself.

“This Above All” begins with war news, brought, via radio, into the home of the class-conscious Cathaways. “Well there’s one good thing about the wireless,” remarks the haughty aunt of heroine Prudence Cathaway. “You can always turn it off.” Prudence is tired of such talk and ashamed of her family’s high-toned isolationism: “When you talk I seem to hear words oozing through the holes of a moth-eaten sofa,” she tells her shocked elders. “I’m in 1940 and you’re in 1880. Your kind of thinking is more dangerous to us than Hitler is.”

Having joined the Women’s Auxiliary Air Force, Prudence meets and falls in love with a private who, confused about the aims of the war, decides to desert. She gives a passionate speech about why England is worth fighting for, but is unable to sway her war-torn lover. On the run from the military police, the deserter is exposed to several speeches about duty and faith, but is ultimately converted by the experience of rescuing some of his fellow citizens during an air raid. He realizes what he could not quite see when told of it by the aristocratic Prudence, his superiors, and a priest: he is one of millions drawn together in the common cause that make commoners out of all.

The Lux broadcast underscores this message by reminding listeners that Rosalind Russell was going to entertain the troops and that she, having just filmed a romance about a “girl flyer in the pre-war Pacific,” might “even tour the Pacific in reality.” That stars were real folks—and that radio brought all folks together was further driven home in DeMille’s curtain call:

“And now ladies and gentlemen, I must to tell you that this is the last time we’ll be able to have Tyrone Power in the Lux Radio Theatre for months or perhaps years to come. He’s made a contract with Uncle Sam; and within the few two weeks, he’ll report to the United States Marine Corps as Private Tyrone Power.” Thundering applause from the studio audience follows.

The conflicting or, at least, competing aims of selling soap, promoting Hollywood, and delivering propaganda may have resulted in a confusion of disingenuousness at odds with the Shakespearean motto referenced in the title of that night’s story and read by Prudence to her lover:

This above all: to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.

Somehow, though, the long-running Lux program escaped a wartime identity crisis and, on that night, managed to tell a compelling story justifying its own existence.

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On This Day in 1939: The Folks at 79 Wistful Vista Channel Wimpole Street

Heavenly days! Thanks to modern-day technology (and, I suppose, a surplus of leisure) I have unearthed a spiritual bond that, thus far, has escaped literary scholars and old-time radio enthusiasts alike. Now it can be told: on this day, 12 September, the broadcast antics of Fibber McGee and Molly strangely intersect with the romance of Victorian poets Robert Browning and Elisabeth Barrett. Yes, on this day, both couples eloped—the Wimpole Street escapees in 1846 and the whimsical everybodies from Wistful Vista in 1924.

The latter celebrated their lucky breakout on their 15th wedding anniversary by attempting to restage the happy event—an elopement without the fuss of being detected and chased by opposing elders. Yet despite the blessings of their high-toned neighbor, society lady Abigail Uppington—who assured them that the “affair” would “never be criticized,” even though the couple was “unchased”—the folly of it all resulted in a series of outrageous and none too enchanting complications. Well, the whole thing was Fibber’s idea to begin with . . .

One of the earliest and most successful situation comedies on US radio, Fibber McGee and Molly (1935-59) sounds still remarkably fresh today, thanks to the witty scripts by Don Quinn (whose Halls of Ivy is the ne plus ultra in radio sitcom sophistication) and the winning performances of its leads. And while it’s no collection of “Dramatic Monologues” or “Sonnets from the Portuguese” (“How do I love thee” and all that), the aural comedy-romance Quinn whipped up each week is no mere escapist fluff. “Tain’t funny, McGee”—Molly exclaimed often enough, suggesting more serious undertones not picked up by those merely hoping for an amusing half-hour.

After all, both the Brownings and the McGees inspired great thinkers. As Garrison Keillor recalls in WLT: A Radio Romance), the Norwegian philosopher Søren Blak argued the “boastful Fibber” to be a “paradigm of western man”; his “famous loaded closet” (which first opened to listeners some six months after the McGee’s 15th wedding anniversary), “represented civilization and all its flotsam and loose baggage, while the childlike voice of Molly, bringing the man back to reality,” seemed to be “the voice of culture in its deepest and most profound incarnation, that of the adored Mother, the Goddess of Goodness, the great Herself.”

Alas, the McGees have been all but buried under the “flotsam and loose baggage” of popular culture, erstwhile idols hidden beneath the rubble that is the empire of the air.  No, “tain’t funny, McGee!” And yet, however muffled their voices, the heartbeats of Wistful Vista’s winsome twosome still reverberate among those ruins (as you can hear).

“Oh heart!” Robert Browning mused on an off day (in his own “Love Among the Ruins”),

oh blood that freezes, blood that burns!
Earth’s returns
For whole century of folly, noise, and sin!
Shut them in,
With their triumphs and their glories and the rest!
Love is best.

So, happy anniversary, Molly and Fibber!

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On This Day in 1938: The Mercury Players “dismember Caesar”

“Let’s be sacrificers, but not butchers,” Brutus implores his co-conspirators prior to the assassination of Julius Caesar. This line might have served as a motto for the Mercury Players when Orson Welles and company decided to adapt their stage success Julius Caesar for radio. They needed to butcher Shakespeare’s play, or at least trim it down considerably; and they were making such a sacrifice to accommodate a larger audience—millions who might not have had the opportunity to take in a production of such a play in their rural communities. It was the butchery of high art and a sacrifice to lowly commerce.

“O, that we then could come by Caesar’s spirit,
And not dismember Caesar!” Brutus (played by Welles), exclaimed. “But, alas,

Caesar must bleed for it. And, gentle friends,
Let’s kill him boldly, but not wrathfully.
Let’s carve him as a dish fit for the gods,
Not hew him as a carcass fit for hounds.

The 11 September 1938 broadcast of Julius Caesar is remarkable for several reason. To begin with, it offered an alternative to the not always inspired programming of the commerce and common denominator oriented networks. And not only was the radio-readied production an ingenious exercise in adaptation but a poignant and timely commentary on the crisis in Europe that was about to plunge the world into war.

11 September 1938 was certainly no less innocent than the day we now commemorate as 9/11. “This is the history of a political assassination,” we are told about the story of Julius Caesar, a “dictator for life” upon whom were bestowed “honors” that “seemed to exceed the limits of ordinary human ambition.” As in the Mercury stage production, the radio adaptation dropped the togas to lay bare the urgency of Shakespeare’s drama, a play that was at once a revenge fantasy and a call to reason. Could a people under the rule of a despot be expected to rise against their leader? Could the forceful removal of such a ruler bring about a new and better world?

To drive home that the broadcast was not an invitation to a literary soiree but a call for a political debate, the Mercury Theater on the Air drew upon the services of H. V. Kaltenborn as a narrator. Kaltenborn was among the most prominent and respected radio commentators of his day. What he uttered was news, not ancient history; and it was certainly not highbrow hooey. His commentary, based upon Plutarch’s Parallel Lives (the source for Shakespeare’s play) but sounding thoroughly contemporary, helped to bridge the gaps in this considerably abridged script, which was acted out by the chief players original cast (Welles as Brutus, Martin Gabel as Cassius, George Coulouris as Antony, and Joseph Holland as Caesar). Kaltenborn assumed a role well suited to Shakespearean theater, which relied on eloquent words rather than elaborate stagecraft to relate its stories.

“How many ages hence” Cassius remarks shortly after the assassination, “Shall this our lofty scene be acted over, / In states unborn and accents yet unknown!” In the Mercury Theater on the Air production, these lines are uttered by Brutus, Welles’s ego being comparable to that of Caesar. Yet, rather than playing the ham and exulting the hoped-for glories of the crime—“peace, freedom, and liberty”—Welles’s Brutus is subdued and plaintive, adding a question mark to the lines. After all, the very “peace, freedom, and liberty” of the West was at stake if fascism continued to spread in Europe and threaten the world. A voice like that of the noble, thoughtful conspirator Brutus might not be heard in future “states unborn” or “accents yet unknown.”

Of course, the Mercury Players also had to deal with the limits of liberty and freedom at home—and on the air. In a climate controlled by advertisers and the FCC, a climate that did not allow for overt political commentary, the Mercury Theater on the Air production of Julius Caesar war remarkably bold and as cunningly executed as Caesar’s assassination. To the “common eye” (or ear), Brutus insists, “We shall be purgers, not murderers.” The Mercury Players’ butchery of lines and characters was a worthwhile sacrifice . . .

Could a people under the rule of a despot be expected to rise against their leader? Could the forceful removal of such a ruler bring about a new and better world? Surely the crisis in the Middle East raised similar questions—but when was the last time CBS television presented a play like Julius Caesar?

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On This Day in 1933: An Old Pro(boscis) Turns to Radio

As the folks over at the History Channel reminded me, the Schnozz got his first whiff of the airwaves on 10 September 1933. A replacement for fellow vaudevillian Eddie Cantor, Jimmy Durante headlined the Chase and Sanborn Hour for several weeks, then returned as host the following spring. Having already appeared in about a dozen films (including The Phantom President, costarring Claudette Colbert and George M. Cohan, pictured right, with Durante center stage), the radio newcomer was further cross-promoted in MGM’s Meet the Baron, in which he stars opposite “Baron Munchhausen” (comedian Jack Pearl), one of the most popular radio personalities of the day. By the end of 1934, Durante was a household name; and when the musical Anything Goes opened that November, Cole Porter certified the comedian’s fame with these lines from “You’re the Top”:

You’re a rose,
You’re Inferno’s Dante,
You’re the nose
On the great Durante.

To be sure, “You’re the Top” proved more durable than the “great Durante.”  Still, at that time, the Schnozz was at the top of his game; and those with a proboscis for show business—Billy Rose and the Texas Oil Company—decided to take him to the Big Top. As I discuss in “Etherized Victorians,” my doctoral study on so-called old-time radio, the growing influence and commercial appeal of network radio led to the development of big-budgeted programs that, to encourage repeat listening, were becoming more tightly structured than the loosely formatted musical-variety programs.

After the success of NBC’s Maxwell House Coffee-sponsored Show Boat, a musical comedy-drama serial was believed to be the ticket. The Texaco financed Jumbo Fire Chief Program (1935-36) was one of the most extravagant serials to go on the air. It was broadcast live on Tuesday evenings from New York’s 4500-seat Hippodrome, the site of Billy Rose’s production of Jumbo, a star vehicle for the Broadway experienced Durante.

With a book by Charles MacArthur and Ben Hecht, a score by Richard Rodgers, lyrics by Lorenz Hart, and a large orchestra conducted by Adolph Deutsch—assets the radio announcer did not fail to point out—the nostalgic Jumbo romanticized the empires of show business that talent consuming Depression-era radio—including programs like Jumbo Fire Chief Program—raided and all but razed.

“However dark the clouds,” press agent “Brainy” Bowers (Durante) insists in the premier broadcast (29 October 1935), “people can always pay fifty cents for a peek at the pomp and glitter of old Roman days. The circus—what a spectacle, what a gold mine!” The series’ central story line (of a tax-burdened circus struggling to survive) suggested otherwise—and even though radio listeners did not have to pay as much as a nickel to take in the big show, the program fizzled and the whole venture failed to pay off for either Billy Rose or Texaco.

What struck me when I first listened to the program was that the audience inside the Hippodrome was asked not to applaud so as not to interfere with the broadcast. Soon, of course, such background noises of approval were understood to be an asset (they still reverberate today on the laugh tracks of sitcoms). But all that hadn’t quite been worked out yet when the Schnozz took to the soundstage. Imagine, there stood Durante before a crowd of thousands—and not one among them was to give him a hand . . .