John Lahr

Noël Coward never believed he had just a talent to amuse. A man who spent a lifetime merchandising his de-luxe persona, Coward liked to make a distinction between accomplishment and vanity: ‘I’m bursting with pride, which is why I have no vanity.’ A performer’s job is to be sensational; and in his songs, plays and public performances, Coward lived up to the responsibility of making a proper spectacle of himself. His peers had difficulty in fathoming this phenomenon. T.E. Lawrence thought Coward had ‘a hasty kind of genius’. Sean O’Casey spat spiders at the mention of his name: ‘Coward hasn’t yet even shaken a baby-rattle of life in the face of one watching audience.’ J.B. Priestley, as late as 1964, taxed him mischievously: ‘What is all this nonsense about being called the Master?’ Shaw, who prophesied success for the fledgling playwright in 1921, warned him ‘never to fall into an essential breach of good manners’. He didn’t.

If you were throwing a pity party among American playwrights, the antisocial, alcoholic, self-dramatising misery named Eugene Gladstone O’Neill would win the door prize. At the age of 21, already making a myth of his sense of doom, O’Neill was calling himself ‘the Irish luck kid’. By then, he’d been thrown out of Princeton (‘Ego’ was his nickname), fathered a son with his divorced first wife, caught syphilis in his wanderlust around South America as a merchant seaman, and attempted suicide in a Greenwich Village fleabag called ‘the Hell Hole’ by its permanently pie-eyed denizens.

As social unrest began to rumble through America in the early 1960s, Nina Simone’s raised voice, her particular combination of truculence and artfulness, spoke to a voiceless, demoralised African-American community; it was a thrilling antidote to what Zora Neale Hurston called ‘the muteness of slavery’. In the spectacle she made of herself as well as in her voice Simone became a race champion. In the mid-1960s Vernon Jordan, the head of the Urban League, asked her how come she wasn’t ‘more active in civil rights’. ‘Motherfucker, I am civil rights,’ she replied.

After Clarence Clemons died in 2011, Springsteen auditioned a young sax player who arrived late and unprepared. ‘Where … do … you… think … you … are?’ Springsteen reports himself saying. ‘If you don’t know, let me tell you. You are in a CITADEL OF ROCK’N’ROLL. You don’t DARE come in here and play this music for Bruce Springsteen without having your SHIT DOWN COLD! You embarrass yourself and waste my precious time.’ The scene is not pretty; but the memoir’s value is that it risks embarrassment.

With her​ high cheekbones and her flaxen hair, Joni Mitchell emerged in the late 1960s as some kind of hippy Venus with an overbite. She was the personification of the New Woman, liberated by the pill and by her talent to take ownership of her body, her art and her destiny. She was thoughtful, feisty, free-wheeling, ‘open to experience and in touch with the miraculous’, as she...