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The Moon and the Melodies is a singular record within the Cocteau Twins’ catalog—unusually ethereal, even by their standards, and largely instrumental, guided by the free-form improvisations of Harold Budd, an ambient pioneer who had drifted into their orbit as if by divine intervention. Building on the atmospheric bliss of Victorialand, released earlier the same year, it signaled a possible future for the trio, yet it was a path the Cocteau Twins would never take again. Now, 28 years after it was first released, it has been reissued for the first time—remastered, from the original tapes, by Robin Guthrie himself.
The album was never actually meant to happen; no one can even recall exactly how it came about in the first place. As both Guthrie and Simon Raymonde remember it, the independent television station Channel 4 approached 4AD about a film project pairing musicians from different genres. In interviews in the 1980s, however, Budd, who passed away in 2020, believed that his music publisher had linked him with the Cocteaus after the group had expressed interest in covering one of his songs. In any case, the film never happened. “But we’d spoken to Harold, and we were all quite excited about it—in a very sort of downbeat Cocteau Twins way, where we were rarely excited about anything,” Raymonde recalls. “We’re like, well, let’s carry on and do it anyway—you’ve already booked your flight, let’s just hang out in the studio and see what happens.”
“There was a lot of hilarity,” Guthrie says. “It was strange to have an older man in our life, because Liz and I saw everybody around us—the contemporary bands, the people running record labels, the journalists—as grownups. We were literally kids. I thought, ‘Oh Christ, he’s going to be some pompous, you know, into his classical music,’ and he wasn’t. He was just a big man-child. We clicked in that respect.”
The Cocteau Twins had recently built their own recording studio in North Acton, in West London. It was the first time they’d had their own space, and they relished their newfound freedom. “We were in this lovely little bubble of making our own music,” Raymonde says. Budd fit right into their bubble world; all four musicians got on immediately. Over pints at the pub, they talked about everything but music, and in the studio, Raymonde and Budd both say that very little, if anything, was discussed, save perhaps for questions of tempo or key.
“Harold would sit down at the piano and start playing something, and then maybe I’d pick up a bass and start playing along with him,” Raymonde says. “They were very much noodles rather than songs. That was the way we tended to work anyway. Work out what kind of mood are we feeling, get a drum beat going, just a two-bar pattern; Guthrie would plug his guitar in, I would plug my bass in, and then we’d just jam for a few minutes and go, ‘Yeah, that was cool, let’s carry on doing that thing or that thing,’ really casually, and then all of a sudden we’d have a song. I know that sounds ludicrous, but that is how we did it, and with Harold it was exactly the same.”
Budd played a Yamaha CP-70 electric grand, and the group came armed with a growing arsenal of gear, like the Yamaha Rev7 multi-effects processor and Lexicon PCM60, perhaps an Ensoniq Mirage. Guthrie used an EBow on his guitars, along with a Gizmo, an electromechanical device invented by Godley and Creme. Guthrie remembers endless experiments in search of new sounds: “Lots of messing around, tuning the guitar strings all the same, getting droney sorts of things—really big, loud, sort of Metallica-like feedback sounds, but then put in the mix so quietly you can hardly hear them the first time you listen. All these psychoacoustic sort of tricks that I liked. It’s all in there, you know. Just being fearless—if it didn’t work out, it was never going to be a record anyway.”
The musicians’ contrasting approaches ended up shaping the album’s somewhat curious format—four instrumentals in Budd’s meandering style, more tone poems than actual songs, and four more structured pieces with verses, choruses, drum machine, and, of course, Elizabeth Fraser’s inimitable singing, as bold and inspired as anywhere in the band’s catalog. There was no conscious decision to have Fraser only sing on four songs. “That’s just what came out of the sessions,” Guthrie says. “It was a lightweight atmosphere making it, because we didn’t actually feel that we were making a record at the time. We were trying out some stuff in the studio, and it just evolved into what it did. Which is, essentially, a recorded version of some people trying out some stuff in the studio.”
The sessions were over in two weeks, maybe three. “And that was already getting a bit long,” Guthrie says, “because some of our earlier records had taken just a couple of days.” They fleshed out the material, he adds, with one more song that the trio wrote in Budd’s absence, after they realized they didn’t have quite enough material for a full album. (“Was I that drunk?” Budd asked, upon hearing the final version of the album, which included a song he had no recollection of making.) As much as it may pain fans to hear it, there is no more extant material from the sessions—no outtakes, no rough drafts, no alternate versions. “For the 13 years I was in the band, we have no spare tracks at all,” Raymonde says. “If after an hour or two a track wasn’t coming together, we’d just get rid of it. If it wasn’t good now, our attitude was, it’ll never be any good. So we’d think, tomorrow’s another day—let’s go to the cinema and come back tomorrow, and see how it goes. Let’s go bowling.”
The other curious thing about the album—the fact that it was credited to all four players under their individual names—followed the same intuitive logic as everything else that went into the record. “It’s because it wasn’t a Cocteau Twins album,” Guthrie says. Raymonde concurs: “It was simple. All four of us have gone into the studio and done something, but it isn’t a Cocteau Twins album.” But perhaps the passage of time has changed matters. These days, on streaming services, you’ll find the album filed chronologically alongside the rest of the band’s work. “What’s interesting,” Guthrie adds, “is that I got the tape boxes from the studio, and guess what it says on it? ‘Cocteau Twins plus Harold Budd.’” Perhaps, he seems to suggest, the group got hung up on a detail that never really mattered. In any case, Raymonde says, “The more credit that Harold gets for the work he did, the more people that find his music because it’s in the Cocteau environment, the better.”
Despite all its quirks, The Moon and the Melodies has attracted a passionate fan base over the years. Its most atmospheric tracks routinely turn up in ambient DJ sets. 'Sea, Swallow Me' is one of the Cocteau Twins’ most streamed songs on Spotify, second only to Heaven or Las Vegas’ 'Cherry-coloured Funk'; it has also found new life on TikTok, where it serves as the soundtrack to innumerable expressions of hard-to-express melancholy. For such a low-key affair, the album casts a long shadow—but Raymonde believes the record’s uniqueness stems directly from its humble, unpremeditated origins. “It’s always about making something that’s pleasurable,” he says, “capturing a moment in time between friends that are enjoying making music together. Really, that’s the essence of it—the music was just a reflection of how nice a time we were having in the studio.”
Bélver Yin's soul mining odysseys have been unjustly overlooked for three decades. An anomaly in the Spanish alt-pop scene, their forlorn instrumentals and ethereal romanticism would have struck a chord in the British league of Felt, The Chameleons, Cocteau Twins and Dif Juz, leaving their 1991 debut Luz Bel deserving of reappraisal.
While coining their band name from a Jesús Ferrero novel and quoting Laozi philosophy on album sleeves, Bélver Yin create illuminating textures that unlock a wordless language of memory and adolescent emotion. Formed in Salamanca by self-taught musicians Pedro Ortega Sánchez and José María Martín, the guitar-bass duo spent two years crafting their divine interplay with interim drummers before submitting a demo to Noisex Music, their only attempt at label courting. The phone rang mere days later with owner and producer Bernar Marks (The Dust Sessions) offering to cut an album and the band ventured to Valencia with cloud-touching optimism soon after.
Championed by local press, the release fell short of expectation, fueling the mythology of a vanished band known only to the initiated. Varying lineups would, however, continue to work in the shadows under Pedro's direction, recording two spatially arranged follow-ups at their own pace in 1996 and 2005.
A glorious debut that undeniably set a high watermark, Luz Bel is finally available again, faithfully remastered by Mikey Young and featuring bilingual liner notes from John Gómez, the authoritative ear behind Outro Tempo.
Ana Roxanne is an intersex Southeast Asian musician based in Los Angeles. Born & raised in the Bay Area to immigrant parents, Ana's love for music and singing began through her mother's cd collection of 80's/90's R&B divas. Raised in the catholic church, she became a devout choir nerd and found any opportunity to sing, whether for religious mass, the jazz ensemble of her catholic high school, or karaoke at family gatherings. Her commitment to singing led her to a brief stint at a vocational jazz program in the cornfields of the midwest; in a remote town of 7,000 people, she began a formal study of jazz and classical music. During these years she would tour with various ensembles to beautiful old cathedrals in nearby cities and became enamored with the sacredness of choral music, as well as the enveloping sound of harmony. A near death experience, too, served as a connection between music and spirituality, and music as a healing art after facing tragedy.
In 2013, Ana was also fortunate enough to spend a few months in Uttarkhand, India where she met an incredible voice teacher who introduced her to classical Hindustani singing. Living and studying with this teacher deeply impacted her outlook on the voice as art. It was there that she began to see the singer - the Diva - as a symbol of divinity; that the unique power of one's voice comes from the vulnerability of using the body as an instrument. Be it romance, love, or worship of a deity - in order to access such depths of emotional expression, one must be willing to be intensely vulnerable, lay one's heart in the open air, expose what is kept hidden. This brief study was the catalyst that led her to finish her music study at the experimental Mills College in Oakland, CA, where she began to combine all of these influences into her current self-titled project. This album ~~~ was created during her last years residing in the Bay Area, a tribute to the great musicians who inspired her and the landscape where she spent her formative years.
In addition to the worship of R&B and pop divas, Ana's current practice explores themes of gender & identity. In October of 2018, she decided to come out publicly as intersex, and is dedicated to being a voice for her community and speaking out about social justice for intersex youth.