Music and Language

in the Work of Samuel Beckett

Catherine Laws

D. Phil.
University of York
Department of Music
September 1996
Abstract

While critics, actors and directors have frequently referred to the "musicality" of the
works of Samuel Beckett, nobody has really addressed the question of quite how or
why such an effect is achieved. Music and Language in the Work of Samuel Beckett
starts from the perception that the musical effect actually stems from Beckett's
frustration with the inadequacy of words, and his consequent breakdown of
conventional structures and the referential function of language. The construction of
the texts becomes increasingly musical, dependent upon the compositional
implications of the sounding qualities of the words and the minimal semantics which
unavoidably remain. At the same time, however, Beckett's early fiction covertly
deploys the idea of music in order to explore the boundaries of logical thought and
the constitution of meaning. Examining this process, its relationship to attempts to
account for the significance of music becomes apparent, and it is therefore
considered alongside various such theories.
The treatment of identity and meaning in Beckett's later work prefigures the
ideas of much recent critical theory - aspects of deconstruction in particular - and
again the musical effect is fundamental. This relationship is therefore explored as a
means of clarifying that between music theory and recent critical theory. Finally, the
discussion of composers' responses to Beckett's texts provokes further questions.
While setting the texts in the traditional sense is problematic, certain composers have
taken less conventional approaches, and the analysis of works by Morton Feldman
and Richard Barrett examines the extent to which similar preoccupations can be
explored in the different media of language and music.

2
Contents

Title Page 1

Abstract 2

Contents 3

Acknowledgements 4

Chapter One
Introduction 5

Chapter Two
Beckett, Proust and Music 18

Chapter Three
The Double Image of Music in Beckett's Early Fiction 58

Chapter Four
"...great formal brilliance and indeterminable purport":
The Search for Significance in Beckett and Music Theory 89

Chapter Five
"no symbols where none intended": Postmodern Perspectives 141

Chapter Six
From Language to Music: Composers' Responses to Beckett 191

—Morton Feldman's Neither 194

—Richard Barrett's Ne songe plus a fuir 218

Bibliography 246

3
Acknowledgements

This work was made possible by a Research Studentship from the British Academy,
who also funded attendance at the 1992 Beckett conference in The Hague.
Attendance at the 1996 Strasbourg conference "Samuel Beckett: L'Oeuvre
Carrefour, L'Oeuvre Limite" was funded by a grant from the Research Committee of
the School of Arts and Humanities, De Montfort University.

Thanks must also go to Dr. Mary Bryden of the Beckett International Foundation,
Reading University, for help with archive material and for further encouragement.

Special thanks to Roger Marsh, for insight and support, and to Tim Hodgson.

Extracts from the scores of Morton Feldman's Neither and Richard Barrett's Ne
songe plus a fuir are reprinted with the permission of United Edition and United
Music Publishers respectively.

4
 CHAPTER ONE
Introduction

Both textual references to specific musical works and the actual use of music
in several of his plays betray Beckett's knowledge of the art-form. Beckett's wife
was a pianist and he himself was a keen amateur musician, as were (and are) several
members of his family. Many of those involved with Beckett's work, whether
practically or theoretically, have commented on its "musicality". Interviews with
actors and directors more often than not include some reference to the musical nature
of Beckett's texts. To catalogue all such instances would be pointless, but George
Devine seems to sum up the prevailing attitude when he says that "one has to think
of the text as something like a musical score wherein the 'notes', the sights and
sounds, the pauses, have their own interrelated rhythms, and out of their composition
comes the dramatic impact" 1 . The working relationship between Beckett and the
actress Billie Whitelaw provides an ideal example of this approach, and Whitelaw
has described herself as the musical instrument which Beckett used in order to "play
the notes" 2 . No doubt much of this derives from the terms in which Beckett has
himself attempted to convey his dramatic vision; Ruby Cohn (amongst others) has
commented on Beckett's tendency to use musical terminology (especially Italian
terms) in rehearsa1 3 , while Whitelaw has also described Beckett's preference for
directing her by "conducting" the lines 4 . According to Deirdre Bair, Beckett even
went so far as to use a meeting with Stravinsky to question the composer about
possible means of notating the tempi of his plays and the length of pauses5.
No doubt it would be possible to dismiss all this as a kind of conceit, an
appropriation of terminology which has its uses as a metaphor for the required effect,
but which has little to do with music itself. Nevertheless, many of the comments
reach deeper than this and seem to imply that this "musicality" is closely bound up

1 George Devine quoted in Alan Schneider, "Working with Beckett" in Stanley E. Gontarski (ed.), On
Beckett: Essays and Criticism (New York: Grove Press, 1986), 249.
2James Knowlson, "Extracts from an Unscripted Interview with Billie Whitelaw by James
Knowlson," Journal of Beckett Studies III (Summer 1978), 89.
3Ruby Cohn, Back to Beckett (Princeton, New Jersey: Princeton University Press, 1973), 153.
Occasionally, Beckett seems to have extended these musical analogies further; for example, Walter
Asmus describes Beckett comparing a particular transition with a specific tonal modulation. See
Walter Asmus, "Rehearsal Notes for the German Premiere of Beckett's That Time and Footfalls at the
Schiller-Theater Werkstatt, Berlin," Journal of Beckett Studies II (Summer 1977), 93.
Whitelaw describes this working method in an interview in Linda Ben-Zvi (ed.), Women in
Beckett: Performance and Critical Perspectives (Urbana and Chicago: University of Illinois Press,
1990), 6. Whitelaw also discusses this method and makes frequent reference to the musicality of
Beckett's plays in her autobiography. See Billie Whitelaw, Billie Whitelaw ... Who He? (London:
Hodder and Stoughton, 1995).
5Deirdre Bair, Samuel Beckett: A Biography (London: Vintage, 1990), 581.

5
 with Beckett's approach to literary and dramatic language. Many of the performers,
for example, clearly relate the musical effect to Beckett's determination that his
characters and their words or actions cannot be explained and that actors should
avoid imposing an interpretation upon the words 6 . For example, Peggy Ashcroft
reports that in rehearsal for Happy Days "Beckett would answer questions like 'Why
does she gabble as she does at a certain point?' by saying 'Because it has to go fast
there" 7 . Similarly, rehearsing Foo tfalls with Rose Hill, Beckett announced "we are
not doing this play realistically or psychologically, we are doing it musically" 8 . For
some actors this approach is problematic, preventing them from feeling in control of
their character's identity. For others, though (and especially for those who have
become particularly associated with Beckett's work), this attitude is fundamental to
Beckett's dramatic vision. For Barry McGovern, for example, it seems that to
discuss content or motivation in the usual fashion is unhelpful: "once you start
talking about what some of his plays are about, it's really how they are about"9.
David Warrilow, like Whitelaw, even claims that understanding the text in the
traditional sense is completely irrelevant: "I know that if an actor gets up onstage
and starts to play the meaning of the thing it dies, it just dies. Meaning is whatever
happens in the viewer's experience of it".
From this point of view, the use of musical terminology provides a directorial
method which treats the characters, words, and stage directions as given, the only
remaining question being the effective portrayal of their structural relationships.
Again, Beckett's own approach would seem to emphasise this; Roger Blin describes
Beckett's contribution to rehearsals of Fin de Partie causing the actors some
difficulty:

at first, he looked on his play as a kind of musical score. When a word occurred
or was repeated, when Hamm called to Clo y , Clo y should always come in the
same way every time, like a musical phrase coming from the same instrument
with the same volume. I thought that this idea was very much a product of the
intellect and would result in an extraordinary rigour. He didn't see any drama
or suspense in Clov's imminent departure. He would either leave or he
wouldn't".

6For example, Beckett wrote regarding the interpretation of Endgame: "Hamm as stated and Cloy as
stated ... in such a place and in such a world, that's all I can manage, more than I could". Letter to
Alan Schneider (December 29, 1957), quoted in ibid., 163.
7Peggy Ashcroft interviewed by Katherine Worth in Linda Ben-Zvi (ed.), op. cit., 12.
8See James Knowlson, "Beckett as Director" in S. E. Wilmer (ed.), Beckett in Dublin (Dublin: The
Lilliput Press, 1992), 13.
9 Barry McGovern in a discussion of Beckett's Rough for Radio II. Everett C. Frost (director and
producer), The Beckett Festival of Radio Plays (New York: Voices International, 1988) [Audiotape].
1GWarrilow quoted in Jonathan Kalb, Beckett in Performance (Cambridge: Cambridge University
Press, 1989), 229.
11 Tom Bishop, "Blin on Beckett Interviewed by Tom Bishop" in Stanley E. Gontarski (ed.), op. cit.,
233.

6
 Such an approach to character and drama is clearly antithetical to the training of
most actors and directors I2 , yet not only do Beckett's notebooks for the play reveal
such thinking to be absolutely fundamental to its structure 13 , but it is similarly
central to its effectiveness (and, not least, to its comedy).
Walter Asmus has commented on Beckett's general determination to match
particular movements to particular themes or even words (and, further, to any
incidental sounds or pauses), the movements being choreographed as precisely as
possible 14 . Beckett expressed his views on this most succinctly in the 1960s:
"producers don't seem to have any sense of form in movement, the kind of form one
finds in music, for instance, where themes keep recurring. When, in a text, actions
are repeated, they ought to be made unusual the first time, so that when they happen
again - in exactly the same way - an audience will recognize them from before"15.
Thus the plays demand great sensitivity to intonation and rhythm, repetition and
variation. Asmus describes this as a part of Beckett's general "striving for an identity
between form and meaning that would prevent, ultimately, their being differentiated
one from the other" 16 . Clearly, then, the general perception of Beckett's texts as
musical relates closely to his reluctance to discuss questions of content except as
questions of form and his preference for exploring how something should be said
rather than why it should be said.
Beyond this, however, little real attention has been paid to the question of
quite how or why such an apparently musical effect is achieved, and how it may or
may not differ from the approaches of other authors. Many critics have, like the
actors and directors, commented in passing on the musicality of Beckett's works17,
while others have employed musical terms in their descriptions. This latter tendency,
involving manifold references to the "orchestration", "counterpoint" or "harmony"

12For example, Pierre Chabert, an experienced director of Beckett's work and one who clearly has
great respect for the writer, suggests that Beckett's own directorial methods move too far away from
psychological questions and are too formalist: "Beckett leaned towards music, and music basically
goes against what is "natural" in the theatrical interpretation of a text. Personally, I think that one
must find an equilibrium that tends toward something more human, something that has a more
spontaneous feel to it". Chabert quoted in Lois Oppenheim (ed.), Directing Beckett (Ann Arbor:
University of Michigan Press, 1994), 74.
13In particular, see Stanley E. Gontarski (ed.), The Theatrical Notebooks of Samuel Beckett:
Endgame (London: Faber and Faber, 1992). Also see Paul Lawley, "Symbolic Structure and Creative
Obligation in Endgame," Journal of Beckett Studies V (Autumn 1979), 45-68.
14Walter Asmus quoted in Lois Oppenheim (ed.), op. cit., 44.
15James Knowlson, "Beckett as Director" op. cit., 13-4.
16Walter Asmus quoted in Lois Oppenheim (ed.), op. cit., 44.
17This can easily be seen in reviews of Beckett's work. See, for example, A. Alvarez on For to End
Yet Again and the comments on Stanley Kauffmann's review of Not I, both collected in Lawrence
Graver and Raymond Federman (eds.), Samuel Beckett: The Critical Heritage (London: Routledge
and Kegan Paul, 1979), 35, 351. Similarly, see Benedict Nightingale on Not l and Martin Esslin on
Words and Music, collected in Virginia Cooke, Beckett on File (London: Methuen, 1985), 34, 47.

7
 of the voices 18 , usually amounts to little more than a metaphorical conceit. While the
actors' and directors' use of musical terminology seem to result from a sincere
perception of a difference in Beckett's approach to language and to the resultant
sounding effect, the critical deployment of technical musical terms does little to
explore this difference; often, the correspondence seems merely an attempt to elevate
the critic's own status, invoking his or her apparent knowledge of the apparently
"higher" art (in the Schopenhauerian tradition) so as to display an ability to move
beyond "mere" literary theory. One or two critics have attempted to extend such
analogies even further, into the realm of specific musical techniques. However, such
approaches always seem to fail, either by unwittingly exposing the superficiality of
the analogy as a result of the ignorance of technical detail, or else by failing to
acknowledge the structural significance of the fact that Beckett does continue to use
words and therefore maintains some semantic links where music cannot19.
Generally, then, the more pertinent references to Beckett's musicality have
avoided the comparison with specific musical techniques and seem to recognise, if
not to explore, the fact that the perception of Beckett's texts as musical must be

18Enoch Brater, for example, is one prominent Beckett critic who clearly likes to employ musical
terminology in his discussion of the sounding quality of Beckett's work. All That Fall is described as
reliant upon "melodic, rhythmic, and harmonic relationships" and as "an oratorio for interior voices
that is musically and emotionally complete". Brater also makes more frequent general references to
"harmony", "instrumentation", and so on, as does Judith Dearlove (amongst others). See Enoch
Brater, The Drama in the Text: Beckett 's Late Fiction (New York and Oxford: Oxford University
Press, 1994), 18, 28, 32-3; Judith Dearlove, "The Weaving of Penelope's Tapestry: Genre in the
Works of Samuel Beckett," Journal of Beckett Studies XI-XII (1989), 126.
The work of Mary Bryden demonstrates a different (and in my view more effective) approach,
employing musical terms for the examination of Beckett's work, but doing so in a wholly theoretical
context. Drawing on Deleuze and Guattari's discussion of music as a space of "deterritorialised flow"
free of semantic oppositions, Bryden uses this theoretical formulation as a means of exploring
Beckett's destabilisation of linguistic boundaries and, in particular, the related undermining of
traditional gender positions. See Mary Bryden, Women in Samuel Beckett's Prose and Drama: Her
Own Other (Basingstoke: Macmillan, 1993), 195-8.
19William E. Grim, for example, compares the structure of Molloy to Brahmsian developing
variation, while Emmanuel Jacquart discusses Endgame in relation to sonata form by establishing
exposition, development and recapitulation sections. Both are insightful with regard to Beckett's
structural thinking. However, the musical analogies are severely limited by the failure to recognise
both the fundamental importance of harmonic relationships to these musical forms and the fact that
the semantic tensions of language are wholly different to the structural tensions effected by
composers' deployment of tonality.
Mary Catanzaro, on the other hand, attempts to relate the chance procedures used in the
composition of Lessness to avant-garde music of the 1960s. While Beckett might possibly have
derived the initial idea from musical works - he did, according to Deirdre Bair, urge Jean Reavey to
pay attention to developments in contemporary music - the approaches have nothing more in common
and Beckett did not extend this experiment further (other than in the similar permutational techniques
of The Lost Ones). Thus Catanzaro's determination to relate Beckett's techniques to what she
describes as "the composer/serialists of the late 1960s", grouping together composers with such
hugely varying approaches as "Cage ... Xanalcis [sic], Subotnik, and Stockhausen", suffers from the
lack of any real detail and from the sweeping over-simplification of musical ideas.
See William E. Grim, "The Developing Variation in Samuel Beckett's Molloy," Romance Studies
XI (Winter 1987), 47-52; Emmanuel Jacquart, "Endgame, Master Game," Journal of Beckett Studies
IV/1 (Autumn 1994), 77; Mary Catanzaro, "Song and Improvisation in Lessness," Samuel Beckett
Today/Aujourd'hui 11 (1993), 213-8 ; Deirdre Bair, op. cit. , 585.

8
 bound up with his formal treatment of content. Probably the most effective work in
this area is found in composer Kenneth Gaburo's discussion of Play; Gaburo
examines in real detail the possibility of a musical approach to the performance of
the play, while still acknowledging the inevitable differences between the text and a
piece of music 20 . Nevertheless, even this is confined to the discussion of one work.
Other critics have taken different approaches; both Stanley Gontarski and
Hannah Copeland make use of the Nietzschean opposition of Apollonian and
Dionysian art, seeing Beckett's contraction away from rational contemplation
towards the more direct evocation of the fundamental suffering of existence as
effecting an attempted eschewal of reference that is fundamentally musical
(following Nietzsche's re-working of the Schopenhauerian vision of music, wherein
a direct evocation of the artist's vision can be attained through music's union of idea
and expression) 21 . Daniel Albright seems to reach the same conclusion, asserting
that Beckett gradually loses interest in specific images: "it is this quality of
disengagement, of teeming contentlessness, that makes Beckett's work seem musical
- the biologist Lewis Thomas has written that Bach's Saint Matthew Passion is about
the act of thinking itself, not about any particular thought, and the same might be
said of The Unnamable"22.
As will become clear, this study shares aspects of approaches such as those
of Copeland and Gontarski. However, there is something unsatisfactory about the
simplicity of this position, which seems to reduce Beckett's work to a gradual
process of contraction towards nothingness. For Copeland, for example, the musical
effect of Beckett's work is envisaged as a stage in the process of reducing the object-
content of the texts, a process which, it seems, has as its aim the total abandonment
of expression: "the general evolution in his works takes the shape of a dynamic
spiral moving downwards toward the perfect coincidence of form and content, an
ideal that can be attained only in immobility and silence" 23 . Yet, despite the
indisputable fact of Beckett's gradual distillation of ideas, fundamental to the whole
of his output is the impossibility (and even, in later works, the undesirability) of
silence. The process of reduction does not entail the gradual abandonment of words
or of the need to express, but rather the refinement of that expression towards a more
authentic presentation of the human condition ("the expression that there is nothing
to express, nothing with which to express, nothing from which to express, no power

2OSee Kenneth Gaburo, The Music in Samuel Beckett's Play (La Jolla: Lingua Press, 1976).
21 See Hannah Case Copeland, Art and the Artist in the Work of Samuel Beckett (The Hague: Mouton,
1975), 39-45; Stanley E. Gontarski, The Intent of Undoing in Samuel Beckett's Dramatic Texts
(Bloomington: Indiana University Press, 1985), 183-5.
22Daniel Albright, Representation and Imagination: Beckett, Kafka, Nabokov and Schoenberg
(Chicago and London: University of Chicago Press, 1981), 171.
23Hannah Case Copeland, O. cit., 45.

9
 to express, no desire to express, together with the obligation to express"24).
Similarly, despite Beckett's apparent determination to negate the referential content
of words as far as is possible, he nevertheless continues to work with language in the
full knowledge that some semantic element will always remain.
This is central to the question of the musical quality of Beckett's work, for,
as Anna McMullan writes with reference to the various comments on Beckett's
musicality,

these references to music fail to take account of the agonistic relationship

between music and meaning in Beckett's drama. Alvin Epstein, who has acted
in numerous American productions of Beckett's work, insists that 'No matter
how abstract and disconnected you want to keep yourself from the meaning in
the text, it still has meaning; it's not notes in music, where you can keep your
distance. These are specific words, they say things, they have referential
meanings' 25

Epstein's comments provide an important refutation of the tendency to present

Beckett's work as a pure drive towards abstraction and finally silence. At the same
time, however, the description of a process of reduction clearly has relevance to the
paring down of external reference, and this, in turn, is undeniably related to the
pervasive view of Beckett's texts as in some sense musical.
Moving somewhere between these positions, this study begins from the
perception that the musicality of Beckett's texts actually stems from his repeatedly
expressed dissatisfaction with words and with a language system which makes
impossible the direct expression of ideas. For Beckett, the fact of the arbitrary
relationship between the signifier and the signified, the fact that words can be used
and re-used in different contexts, and the pre-established structures of grammar
combine to deny language the ability directly to evoke true experience. Yet, at the
same time, its abandonment is impossible: language is our primary mode of
expression and the primary means by which our knowledge of self and world is
constituted. Beckett's acknowledgement of the restrictions of language, therefore,
engenders the breakdown of conventional structures and the attempt to negate the
referential content of words in order to maximise their ability to express ideas. A
process of reduction does, therefore, take place, the conventional content of the
words being reduced so as to foreground the unique relative position of each word
within each text, thereby exploring the fundamental relationship between words and
meaning. In Worstward Ho - probably the most extreme (and, in these terms, most
successful) case - the referential content is almost negligible and the construction

24This quotation is one of Beckett's comments in his discussion of Tal Coat with Georges Duthuit.
Samuel Beckett, Proust and Three Dialogues with Georges Duthuit (London: John Calder, 1965),
103.
25 Anna McMullan, "Samuel Beckett as director: the art of mastering failure" in John Pilling (ed.),
The Cambridge Companion to Beckett (Cambridge: Cambridge University Press, 1994), 199.

10
 involves expansion from minimal linguistic units as a result of the compositional
implications of both the sounding qualities of the syllables and the minimal
semantics which unavoidably remain. Thus the musicality that is initially perceived
through the sensual and rhythmic effect is fundamentally a consequence of the
composition: the construction is as self-referential as is possible in language, the
form as dependent as possible upon the impulsion of the syllables.
The musical effect is therefore intimately bound up with Beckett's
"aesthetics of failure" and, ironically, with the fact that abandoning language is
ultimately impossible. In this sense, Beckett does follow Pater's assertion that all art
aspires to the condition of music, but not in the manner normally envisaged, for his
work is fundamentally bound to the tensions of the language system. Discussion of
the "musicality" of language is usually concerned with heightened poetic effect, with
the foregrounding of the rhythmic and sounding quality of the words. With regard to
meaningful content, however, this "musicalisation" is usually an effect of the
loosening of semantic relations which is intended to increase the suggestive power of
the language. Thus the Symbolists intensified the Romantic and Decadent valorising
of music for its vagueness and abstraction, wishing to reach a communion beyond
the banality of words and to evoke a higher world of mysterious allusion and
unspoken ideas26.
While Beckett may share the Symbolist view of language as an obstruction to
real ideas, it is hard to see him, as does Rosette Lamont, as the heir of the Symbolist
tradition 27 . The Symbolist dream is essentially that of an intensified poeticism
wherein the symbolic function of words and their inner relationships are multiplied
so as to increase their powers of suggestion. Thus what usually passes for the
"musicality" of language - that poeticism which the Symbolists attempted to
intensify - is closely bound to the extension of the referential capacity of words and,
this being precisely the capacity which music lacks, therefore belongs firmly to the
world of literature rather than music. For Beckett, on the other hand, the aim is not to
extend the implicative potential of words, but rather to pare it down, so as to explore
the relationship between referential and non-referential meaning.
This also sheds some light upon the relationship between Joyce and Beckett
for, as will be discussed, it is in Finnegans Wake that this multiplication of reference
is taken to extremes (hence the fact that it is often Joyce who is cited as the most

26See May Daniel, The French Drama of the Unspoken (Edinburgh: Edinburgh University Press,
1953) and Andrew K. Kennedy, SLx Dramatists in Search of a Language (Cambridge: Cambridge
University Press, 1975), 22-3.
27See Rosette Lamont, "To Speak the Words of 'The Tribe' in Katherine H. Burkman (ed.), Myth
and Ritual in the Plays of Samuel Beckett (London and Toronto: Associated University Presses,
1987), 58.

11
musical of writers in traditional terms) 28 . Of course, much of Beckett's writing
displays a sounding effect that is superficially comparable to that of Joyce, but this is
produced as a result of precisely the opposite process to Joyce's accumulation of
reference. In this way Joyce is perhaps the ultimate writer, whereas Beckett's
ambivalence towards his material produces something entirely different and less
writerly. As Jacques Derrida has written, "you stay on the edge of reading Joyce ...
and the endless plunge throws you back into the river-bank, on the brink of another
possible immersion, ad infinittan" 29. This is, of course, an exhilarating reading
experience, and is so in precisely the opposite manner to Beckett's Worstward Ho
(for example), which exhilarates by drawing the reader into the very fundamentals of
signification. This point is illustrated by the difference in the working methods of the
two writers: while Joyce reportedly liked to list words on separate sheets of paper
and accumulate associations 30 , studies of Beckett's notebooks show him to have
worked by a process of textual distillation, often reducing explanatory detail31.
The contention of this study, then, is that due to the nature of Beckett's
exploration of meaning, his texts are more fundamentally musical than those of
perhaps any other writer, reaching a state as close to that of music as one could get
without actually abandoning the use of words. His late texts not only lay bare the
workings of language, but come as close as possible to the meeting place between
music and language. This, of course, has implications for music theory as much as
for literature, for in claiming that the actual composition (rather than merely the
sounding effect) is in some senses musical in its almost self-referential expansion,
we open up the question of how music does, in any case, produce meaning. The
tendency is for discussion of the relationship between music and language to treat
music as if it were wholly abstract (this is found, for example, in the Symbolists'
idealisation of music, and, of course, in many of the comments on the musicality of
Beckett). However, the question of the sense in which music produces meaning and
how its significance relates to experience has by no means been answered.
Arguments over the relationship between music and emotional experience, along
with the whole question of cognition and/or structural understanding, still persist.
That a writer uses words in such a way that, despite the minimisation of reference,

28According to Arthur Power, Joyce clearly thought of his work as tending towards the condition of
music. See Arthur Power, Conversations with Joyce (London: Millington, 1974), 106. For a detailed
exploration of Joyce's "musicality" (in this traditional sense), see Peter Myers, The Sound of
Finnegans Wake (Basingstoke: Macmillan, 1993).
29Jacques Derrida "Two Words for Joyce" in Derek Attridge and Daniel Ferrer (eds.), Post-
structuralist Joyce: Essays from the French (Cambridge: Cambridge University Press, 1984), 148.
30Robert Martin Adams, Afierjoyce (New York: Oxford University Press, 1977), 61.
31See Richard L. Admussen, The Samuel Beckett Manuscripts: A Study (Boston, Mass.: G. K. Hall,
1979). Also particularly interesting in this respect is James Knowlson's study of the genesis of Come
and Go. See James Knowlson, "Good Heavens," Gambit V11128 (1976), 101-8.

12
significance is attributed to their experience should surely be of interest to those
exploring the question of musical meaning.
By maximising the self-referential aspect of composition while still refusing
to abandon words, Beckett's later work exposes not only a musical element at the
heart of linguistic structures, but also, by implication, a linguistic (but not
necessarily referential) element at the heart of meaningful musical structures. This
implies an interdependency between the musical and linguistic aspects, a
relationship that is central both to the significance of Beckett's work and to that of
music: it is this which could, perhaps, begin to account for the difficulty of
explaining how both, while tending towards abstraction, are nevertheless perceived
as wholly and directly relevant to our experience of being. For Beckett criticism (and
literary theory in general), as for musicology, this should be significant; such an
approach provides a means of resisting the categorisation of either Beckett's works
or music as absolutely formalist and abstract, while still countering those who
maintain that to see Beckett as in any way eschewing reference, or to see music as
not directly correspondent to specific emotions, is necessarily to deny the
significance of the works. The artist Bram van Velde once expressed his sense that
"every phrase that Beckett writes is something he has somehow experienced" 32 ; to
assert that the significance of Beckett's texts lies, to varying extent, outside of the
realms of the referential is not to deny their fundamental relevance to experience, but
rather to open up the whole question of how meaningful experience is constituted.
Despite (or perhaps because of) his immersion in language, Beckett's idiosyncratic
approach to words effectively posits the idea of significance as neither directly
attributable to linguistic meaning nor metaphysical and transcendent, and this is of
fundamental relevance to musical philosophy, music having traditionally been
confined to the latter category.

Despite this assertion of Beckett's difference from most other writers, his
earlier work in particular displays a detailed awareness of his literary and
philosophical inheritance. As Richard Ellmann says, "reading Wilde, Yeats, and
Joyce does not make the coming of Beckett predictable. Yet once he fills the scene
we cannot help but consider or reconsider the writers who preceded him" 33 . Much
recent Beckett criticism has been devoted to establishing precisely which ideas
Beckett took from which writers, and how those ideas were absorbed into his works
(whether as direct quotation, as modified allusion, or in the form of philosophical

32Charles Juliet, Conversations with Samuel Beckett and Brain van Velde (Leiden: Academic Press,
1995), 54.
33Richard Elhnann, Four Dubliners: Wilde, Yeats, Joyce and Beckett (London: Hamish Hamilton,
1987), 94.

13
systems to be explored). Additionally, it is only relatively recently that critics have
begun to recognise the extent to which early characters were modelled on real
figures known to Beckett34. In general, this tendency to allusion gradually lessens,
quotations, ideas, and even landscapes that appear almost intact in the earlier works
reappearing in less concrete and detailed form in later texts. Thus the distillation of
Beckett's literary, Irish, and personal heritage is very much a part of the general
breakdown of traditional ideas and structures. Similarly, while the earlier work
explicitly discusses the viability of certain philosophical positions and particular
approaches to ideas and their expression, the later work embodies the remaining
processes, involving the reader in the actual attempt to establish identity and
location. From this perspective it is hardly surprising that Beckett's early references
to music, despite a tendency towards obfuscation, are relevant to his approach to
language and to the musicality of effect that becomes apparent in the later work.
The post-structuralist exploration of intertextuality should imply the
relevance to musical thought of literary discussion of music, and this certainly
cannot be denied with Beckett. The first chapters of the thesis therefore examine
Beckett's early treatment of the idea of music, moving from his idiosyncratic
interpretation of Proust (and of Proust's use of music as a model for literature), to
Beckett's own deployment of music in his exploration of the limits of rational
thought and self-knowledge. Beckett's Dream of Fair to Middling Women (1932), in
particular, shows him to be exploring peculiarly modernist concerns and often using
images of music as a means of exposing their limitations. This leads, in Watt (1945),
to a closer examination of the boundaries of rationality and to an intense frustration
with logical thought and the inflexibility of language; again, music is here deployed
as a symbol for the traditional polarisation of logocentric reason and irrationality.
As has often been discussed, The Unnamable (1953) essentially presents
more effectively than any critical discussion the crisis of self-representation at the
boundaries of modernity. However, Beckett's particular concerns and his focus upon
the extent to which meaning is bound to traditional linguistic structures cannot but
invoke those questions that have always been recognised as central to musical
meaning. The exploration of ideas of rationality in Watt is therefore considered in

34The work of Jim Mays has been particularly important in this respect. Additionally, James
Knowlson's recent biography of Beckett demonstrates further the extent to which the author
developed his characters from real figures. See J. C. C. Mays, "Young Beckett's Irish Roots," Irish
University Review XIV/1 (1984), 18-33; J. C. C. Mays, "Irish Beckett, A Borderline Instance" in S. E.
Wilmer (ed.), op. cit., 133-46; James Knowlson, Damned to Fame: The Life of Samuel Beckett
(London: Bloomsbury, 1996). Also see W. J. McCormack, From Burke to Beckett: Tradition and
Betrayal in Literary History (Cork: Cork University Press, 1994); Robert Welch, Changing States:
Transformation in Modern Irish Writing (London and New York: Routledge, 1993); John P.
Harrington, The Irish Beckett (Syracuse, New York: Syracuse University Press, 1991). For an
interesting alternative perspective, see Rodney Sharkey, "Irish? Au Contraire!: The Search for
Identity in the Fiction of Samuel Beckett," Journal of Beckett Studies III/2 (Spring 1994), 1-18.

14
relation to certain attempts to account for musical significance; additionally, in
taking the work of Susanne Langer as a starting point, chapter four in a sense works
from a musicological position that would have been roughly contemporary with
Beckett's first mature works.
Beckett's sense of the inadequacy of the rational-irrational dialectic leads to
the undermining of all such binary structures in his later work, and to a more
complex notion of the self and of meaning. It is precisely this deconstruction of
hierarchical dualisms that allows the development of the differential "syntax of
wealcness" 35 which is found in its most effective form in Worstward Ho (1983).
Once more, then, Beckett's work prefigures the ideas of much recent critical theory,
and again the musicality of the work is central to this. Chapter five therefore
explores the idea that not only should Beckett's work be of interest to musicology,
but that his position helps to clarify the relationship between aspects of recent
critical theory and music theory.
Effectively, the thesis aims to present three possible ways of exploring the
relationship between music and Beckett's treatment of language; the first (in
chapters two and three) exploring the modernist position, the second (in chapter
four) exploring the position contemporary with Beckett's first mature works (a
position somewhere on the boundaries of modernism and postmodernism), and the
third exploring postmodern approaches. In many ways, the areas are intended as
possible starting-points for parallel explorations that could themselves easily develop
further or in different directions. Finally, in the light of all that precedes, the thesis
begins to explore composers' responses to Beckett's work. Not surprisingly, the
texts have proved attractive to many composers, but, given their musicality, the
question of setting becomes especially difficult. The final chapter, therefore,
examines two less conventional musical approaches to Beckett which, ironically
through their very avoidance of typical text-setting, explore the possibility of
creating musical parallels to Beckett's preoccupations.
It should by now be apparent that the thesis follows the trajectory of
Beckett's work. Just as the texts move from exploring the idea of music towards
effecting an embodied musicality, so the thesis moves away from that which would
traditionally be considered literary criticism, through increasingly "musical"
concerns, and finally to the analysis of actual works of music. At the same time,
however, this is not intended to imply that Beckett's work follows a single linear
path: it certainly does not. Due to limitations of space, many works have been

35 Jannes Knowlson and John Pilling, Frescoes of the Skull: The Late Prose and Drama of Samuel
Beckett (London: John Calder, 1979), 178.

15
ignored36, and there is less detailed discussion of individual texts than would have
been ideal. This is partly excused by the fact that a huge mass of Beckett criticism is
now available, and many ideas are now recognised and accepted as central: it is
pointless to rehearse those arguments unless they are of direct relevance to the
particular focus. The effect of this, however, is perhaps to give the impression that
Beckett's work forms a single process of thought and a teleology of gradual
reduction. In some senses it is hard to avoid this conclusion, and the clear re-working
of related ideas in certain different texts certainly encourages such a response.
However, as with those accounts of Beckett that interpret his development as a
contraction towards silence, this approach is unsatisfactory. Many of Beckett's texts
do not fit directly into this pattern, and the danger, therefore, is that these works
come to be unjustly regarded as peripheral. Such an interpretation falsely implies the
progression towards a final solution; while the intense anxiety of many of the early
works stems from a desire for such a solution, the later texts exist in a condition
where not only does such an endpoint seem to be accepted as impossible, but its
desirability is also questionable: a text such as Neither, for example, exists outside of
these concerns, in a state of permanent "in-betweenness" which has no beginning
and no end. This explanation, therefore, is by way of an excuse for any impression of
purely linear progression that may be apparent. Finally, then, the three-fold approach
to the texts, despite its specific alignment here with particular areas of Beckett's

36 Amongst the texts to which this thesis makes little reference are Words and Music and Cascando,
and this may seem surprising, given Beckett's deployment of music as an actual "character" in these
plays. Similarly, there is no detailed discussion of either Ghost Trio or Nacht und Traume, in which
Beckett uses specific works of Beethoven and Schubert in a related manner, along with few or no
words. While much could be written about these works, their treatment of music is really quite
different both to the complex approach to the idea of music in the early prose and to the musical
effect of the later texts. In Words and Music and Cascando, "Music" is cast against "Words" in a kind
of competition for expressive superiority. This is clearly related to Beckett's general preoccupations,
and yet the fact that the music cannot be composed by Beckett (and therefore changes according to
the specific composer involved with each production) renders this opposition somewhat
unsatisfactory: music is treated as a pure idea, indivisible and unchanging in essence from one
manifestation to another. Thus these plays, ironically, do not display the complex understanding of
music that is apparent in Beckett's treatment of language.
Ghost Trio and Nacht und Traume to an extent avoid this problem by using specific compositions.
Both achieve a lyrical expressivity by means of the relationship between the passages of music and
the simple imagery. Again, however, music is treated as a given, effectively deployed for its essential
character, and discussion of these plays would, therefore, be tangential to this study. Beckett once told
his cousin, the musician John Beckett, "Schubert's music seems to me to be more nearly pure spirit
than that of any other composer" (see Clas Zilliacus, Beckett and Broadcasting (Ab6: Ab6 Aicademie,
1976), 38); Words and Music, Cascando and Ghost Trio do not use Schubert, but all these plays treat
music as "pure spirit", as ideal and essential in the Schopenhauerian tradition. This is not to suggest
that the works are inferior, but, from a musical point of view, what is more interesting is the complex
way in which structures come to take on significance, and it is in Beckett's treatment of language that
this process is really explored.
Similarly, other topics could have been discussed; the whole area of performance and its
implications for the musical effect of the plays is one which could prove very rewarding (the rhythmic
analysis of Billie Whitelaw's performances immediately comes to mind as a particularly interesting
subject). However, this area is too substantial for inclusion here, warranting a thesis of its own.

16
output, is intended to mirror the material's own resistance to a single perspective on
the complex relationship between music and language.

17
CHAPTER TWO
Beckett, Proust and Music.

Summary:
Beckett 's "Proust" and critics' interpretation of its ideas as indicative of
Beckett's own - Beckett's awareness of the significance of music in Proust and his
lack of discussion of the topic - the Proustian presentation of music as a model for
literature, its Schopenhauerian basis and its critical misinterpretation - the fourfold
structure of musical perception in Proust, its relationship to the perception of
involuntary memory, to the perception of the self and other, and to the four sign-
worlds elaborated - Proust's consequent positioning of music as the ideal art form,
underpinning all major themes and their processes of development - the pessimistic
bias of Beckett's discussion of those themes - his implicit elevation of the status of
music as a result of his (anti-Proustian) rejection of the concept of a successful work
of literature.
Beckett's treatment of music as an annoyance in his early works - its
association with painful introspection and its deployment as a means of rejecting the
Proustian solution, effectively reiterating the negative conclusions of "Proust" - the
consequent focus upon the intellectual pleasures of formal patterns - the apparent relief
from language that Watt occasionally finds in music - the limitations of this relief and
Beckett's tendency to describe the occasions in terms associated with involuntary
memory - these works as therefore extending the bias of "Proust", but reducing the
status of music - the early Beckettian fear of introspection as effectively dividing
Proust's concept of music into its two aspects (non-referential form and the direct
reflection of essence) - the latter as rejected while the former is maintained as a
fascination with pure design - Beckett's later work as beginning to repair this division
through a new approach to the self to the interior-exterior dualism, and to language -
this as effectively realising the Proustian solution more completely than Proust ever
could, since Proust can never eschew the referential framework where Beckett can -
Beckett as therefore heeding in his own terms his acknowledgement of the catalytic
role of music in Proust.

Beckett's 1931 study of A la recherche du temps perdu was his most extended
piece of literary criticism. Not surprisingly, it has been mined by critics both as a
major source of Beckett's opinions on the role of art and the artist, and also as a
potential guide to the themes of his own output. Subsequently, it seems only natural
that early studies of Beckett's work should have equated certain comments in "Proust"

18
- most particularly that "the only fertile research is excavatory, immersive, a
contraction of the spirit, a descent" and that "the artist is active, but negatively,
shrinking from the nullity of extracircumferential phenomena, drawn into the core of
the eddy" - with the apparently increasing immersion of Beckett's characters in
obsessive self-examination.
It is, of course, true to say that a process of reduction is taking place; even in
the earlier prose works - Mercier and Carnier or the Four Novellas, for example - the
inclusion and description of everyday objects is restricted by the repeated appearance
of a few particular items: bicycles, hats, and umbrellas most especially. From Watt's
relentless attempts to assess the significance of objects by considering all the possible
permutations of meaning 2 , these obsessions are gradually stripped away, and
instances of situational description are reduced to the basic presentation (from The
Unnamable on) of solitary beings in barren landscapes - hence the perception of a
development away from materiality towards abstract subjectivism and the critical
appropriation of Beckett's comments in "Proust" in support of such an interpretation.
This, however, is to ignore the ambiguity of Beckett's frame of reference, assuming
that his assertions are intended as general observations rather than as specific to
Proust. As Steven Connor has pointed out, it is equally possible to interpret the
reductive process in the opposite manner, as a gradual progression towards an ever
more intense awareness of the predicament of immanence 3 . In this sense, Beckett's
presentation of characters pacing endlessly back and forth, or trapped in the
purgatorial recurrence of past events, is less an excavation of the soul than a ritualised
acknowledgement of the habituality of existence.
Opening up the interpretative possibilities in this way reveals the dangers in the
tendency to find parallels between "Proust" and Beckett's own work. However, more
recent critics - Nicholas Zurbrugg most especially, in his book Beckett and Proust -
have been at pains to point out such problems. Zurbrugg shows that "Proust", while
being an important piece of literary criticism, is rather selective in its representation of
the themes of A la recherche. In "Proust", Beckett focuses heavily upon the more
pessimistic aspects of the work - the impossibility of attaining one's desires, the
problems of communication between human beings, the stultifying banality of habit,
and the pain that can result from momentary lucidities when the spell of habit is
suddenly broken. In the bias of his study, Beckett reveals an indifference - or even an
antipathy - towards Proust's examination of benevolence and authentic social
behaviour, ignoring the subtleties of the Proustian vision and reducing "the

1 Samuel Beckett, "Proust" in Proust and Three Dialogues with Georges Duthuit, op. cit., 65.
2"Looking at a pot, for example, or thinking of a pot ... it was in vain that Watt said, Pot, pot....
For it was not a pot, the more he looked, the more he reflected, the more he felt sure of that". Samuel
Beckett, Watt (London: John Calder, 1963), 78.
3 Steven Connor, Samuel Beckett: Repetition, Themy and Text (Oxford: Basil Blackwell, 1988), 45.

19
multiplicity of Proust's terms to a pessimistic, Beckettian dialectic" 4 . Zurbrugg
concludes that it is not so much Beckett's themes and comments in "Proust" that can
help critics to understand Beckett's own preoccupations, but rather the angle from
which he approaches and (mis)represents them. Beckett discusses Proust's contempt
for an art based upon realism and disavows any positive interpretation of his
presentation of relationships, leading to the critical assertion that Beckettian characters
"similarly probe the eddy of the self". However, even if it could be argued that certain
of Beckett's early heroes are at first preoccupied with such concerns, they soon find
introspection too painful and retreat, with the later characters, into the attempt to
"evade centripetal introspection by following the centrifugal impulse to acquire the
fictional friendship - or 'company' - of imaginary, nonautobiographical data"5.
Despite all this, it is possible to trace the bias of Beckett's study of A la
recherche further back into Proust's own examination of the creative act. Beckett was
well aware of the significance of the music of Proust's fictional composer Vinteuil -
indeed, he was probably the first critic to suggest that "music is the catalytic element in
the work of Proust" 6 , and the first to detect the influence of Schopenhauer upon this.
By examining the presentation of music in Proust and the attitude towards linguistic
signification identified by Beckett, it is possible to suggest that Beckett's concentration
upon certain selected aspects of the Proustian world is a specific result of his
perception of those themes whose emergence is reliant upon the "catalyst" of
Vinteuil's music. Thus the pessimistic emphasis results from considering the
problematics of a literature which models itself upon music in order, following
Schopenhauer, to attempt a pure and objectified image of the world. In turn, these
difficulties were increasingly to preoccupy Beckett in his own writing (despite the
difference in approach).

Beckett wrote that "a book could be written on the significance of music in
Proust" 7 , and since the publication of his critical text, that book has been written
several times over. Sources have been suggested for Vinteuil's works 8 , claims have
been made as to the depth (or superficiality) of Proust's knowledge of music 9 , and
structural comparisons have been made between musical forms (such as the sonata)

4Nicholas Zurbrugg, Beckett and Proust (Gerrards Cross, Bucks.: Colin Smythe, 1988), 109.
5 "Beckett, Proust, Burroughs, and the Perils of 'Image Warfare'," in M. Beja, S. E.
Gontarski, and P. Astier (eds.), Samuel Beckett: Humanistic Perspectives (Ohio: Ohio State
University Press, 1983), 178.
6Samuel Beckett, "Proust," op. cit., 92.
7/bid., 91.
8See, for example, J. N. Alley, "Proust and Art," Revue de Litterature Comparee XXXVII (July-Sept.
1963), 410-30; J. M. Cocking, "Proust and Music," Essays in French Literature IV (Nov.1967), 13-
29; Dorothy Adelson, "The Vinteuil Sonata," Music and Letters XXIII/3 (July 1942), 228-33.
9See Dorothy Adelson, O. cit.

20
and the composition of this vast novel. The latter falls foul of the problem of generality
often encountered in studies which compare literary and musical forms; to suggest that
a literary work follows a sonata form structure through taking a couple of main
themes, developing them, and achieving some kind of resolution at the end is to show
nothing very much more than an extremely basic kinship between much Western art of
certain periods. All that is gained is the acknowledgement of a general tendency
towards statement, expansion, and cyclic reunification within mainstream, Western,
temporally-based art; what are lost are the manifold variations in structural thinking
which result from the differences between a form which uses semantically definitive
units, and one which orders non-referential units. To quote Roman Ingarden, "the
connection between the individual parts of the literary work is in general much closer
than in a musical work because it contains the stratum of semantic units which
determine various logical connections between sentences and as a consequence
between the objective sentence correlates appertaining to them" 10 . Even though it
could be argued that such a statement relies upon the questionable assumption of a
preference for the referential framework and a less comprehensive understanding of
musical relationships, the comment highlights the fact that the literary work
automatically possesses a level of pre-established interrelations that music lacks.
It seems appropriate to conclude that such comparisons should be abandoned
in favour of the examination of the role of music in the organisation of the work: this
is especially the case with a project as huge as A la recherche. It is this path that is
followed by perhaps the most effective study of Proust and music - that by Jean-
Jacques Nattiez. Nattiez recognises, like others before him, that the works of Proust's
composer, Vinteuil, "mark out the psychological evolution of the characters" and are
vital for "the narrator's discovery of his vocation as a writer, of the nature of the 'true
life', and of the recovery of Time through the literary work" 11 . Again like others
before him, Nattiez sees Wagner and the leitmotif technique as a major influence upon
Proust, suggesting that such techniques made way for the examination of different
states in various circumstances. Nattiez extends this comparison, asserting that it is in
the Wagnerian technique of reminiscing about one work in another, and especially in
his quest for absolute truth through the work of art, that Proust finds the model for A
la recherche. No doubt there is much to be said for such an interpretation; the little
phrase of the sonata heard by Swann at the Verdurins' house becomes a leitmotif of
variable meaning in that it is used by Charles to represent differing emotional states
(especially in his relationship with Odette). For Swann, the phrase develops from his

10Roman Ingarden, The Cognition of the Literary Work of Art, trans. Ruth Ann Crawley and
Kenneth R. Olson (Evanston: Northwestern University Press, 1973), 228.
11Jean-Jacques Nattiez, Proust as Musician, trans. Derrick Puffett (Cambridge: Cambridge University
Press, 1989), 8.

21
first confused apprehension of it as a purely musical impression 12, through its
appropriation as "the national anthem of their love" 13 , to the sadness of hearing the
music when Odette no longer loves him 14 and his final distortion of the phrase into the
role of procurer between Odette and Forcheville. As a result, Swann destroys his
initial appreciation of the music through his determination to interpret it in terms of the
events of his own life.
Many of Proust's themes follow a similar pattern of development through
repetition in different or revised states. The instances of involuntary memory could be
seen as forming a leitmotif that relates Marcel's momentary insights into the nature of
time and the potential value of those instances as a means of understanding life and art.
A similar effect is achieved by the recurrence of the people and ideas related to the
Meseglise and Guermantes ways, and by the reappearance of certain ideas in the
various actions of otherwise very different characters: this is shown by the equally
stultifying effects of the modes of habitual existence lived out by Aunt Leonie,
Charlus, and others. In this way it is easy to appreciate the influence of Wagner on
Proust's presentation of music and the subsequent deployment of Wagnerian
techniques in the development of other themes.
This view would seem to be further authenticated by Marcel's own discussions
of Wagner, particularly the direct comparison with Vinteui1 15 . There is, however, a
danger that such an interpretation limits the role of music in the work and perhaps even
misrepresents its structure. The Wagner analogy occurs in The Captive when the
narrator, while waiting for Albertine, sits at the piano, opens Vinteuil's Sonata, and
begins to play:

as I played the passage, and although Vinteuil had been trying to express in it a
fancy which would have been wholly foreign to Wagner, I could not help
murmuring 'Tristan', with the smile of an old family friend discovering a trace of
the grandfather in an intonation, a gesture of the grandson who has never set
eyes on him16.

The influence is thus acknowledged, but as a small element of the whole and with the
qualification that whatever was being expressed was quite different to anything of
Wagner' s.
More importantly, however, it is the narrator's descriptions of musical
performances which reveal the restrictive nature of an interpretation in terms of the
leitmotif The accounts are detailed, but mostly regarding the effects of the music upon

12Marcel Proust, Remembrance of Things Past, 3 vols., trans. C. K. Scott-Moncrieff and Terence
Kilmartin (London: Penguin, 1983), I, 227.
13 Ibid., I, 238.
14Ibid., I, 375.
15Ibid., III, 154-9.
16Ibid., III, 155.

22
the listeners (especially Swann and Marcel). The explanation of the precise workings
of the music is limited; the intervallic structure of the phrase is briefly described, and
the passage of the music is related by the listener, but this is mainly confined to the
statement and re-emergence of the little phrase at various points within the Sonata and
the Septet. The reader is provided with little information concerning the rest of the
musical material, its development, or its relationship to the little phrase; during the
playing of these other sections, the narrator usually drifts either into more abstract
reflection on the nature of the music, or into the consideration of the responses of his
companions, re-focusing his attention only at the recurrence of the beloved phrase.
As such, the appearances of the little phrase constitute most of what we know
of Vinteuil's works and, therefore, to assign to them a leitmotif function is to
oversimplify the Wagnerian technique and falsely to assume a fuller knowledge of
Vinteuil's music. Additionally, to claim for A la recherche the model of the musical
leitmotif as employed by Vinteuil is to ignore the intricacy of Proust's narration.
Proust delineates three levels of narration - that of Swann (narrated for him by
Marcel), Marcel's own experiences, and the final level which must be sought amongst
the ambiguous, interwoven perspectives: that within which lies, presumably, the voice
of Proust. While Marcel may indeed be Proust, he can be Proust only at an earlier
stage of development, and the strata, in this sense at least, remain distinct.
It is Swann's own distortive interpretation of the phrase that forces it to
become the leitmotif of his relationship with Odette; this is his mistake, indicating his
misconception of the function of art, and must be recognised as such, rather than as a
demonstration by Proust of the workings of music. Swann's inability to perceive the
Vinteuil sonata as pure music leads to his misunderstanding of the role of the creative
artist, and hence to his ultimate failure in life and art. Marcel, on the other hand, is
through Vinteuil's music gradually able to achieve a certain comprehension of the
relationship between time, life and art, and can therefore follow his vocation as a
writer. Nevertheless, in the course of his search Marcel has to make and understand
his own mistakes. Thus we are constantly in the presence of the ultimate narrator,
Proust himself, reminding us that Marcel can follow false trails, and that there is a
distinction between Marcel's thoughts and experiences and the true state of things:
Marcel is no pure subject. It is Swann and Marcel who tell us of Vinteuil's works, not
Proust, and this must be taken into account when examining the role of the
discussions of music in the composition of the work as a whole.
Nattiez's leitmotif-based understanding of the novel is, therefore, appropriate
only to the directly narrated levels of the text. It informs the music - or more
particularly the little phrase - as described by Swann and Marcel, but is not necessarily
relevant to the conclusions to be drawn from a contextualised reading of those
accounts. In addition, just as the phrase can be viewed in Wagnerian terms only by

23
concentrating on its appearance at the expense of the intervening passages and by its
misappropriation by Swann, so the other leitmotif-like thematics are equally dependent
upon their explication within the novel's narration. Finally, it is probable that the
perception of the latter in terms of a leitmotif is reliant upon that of the former, and
therefore disintegrates once the limitations of the former are exposed: this is especially
the case if one is to claim, as does Nattiez, that Wagner provides the model for the
fundamental subject of A la recherche.
Discussing his view of Vinteuil's phrase as a leitmotif of flexible semantic,
Nattiez does refer to the dangers of interpretation that are exposed in Swann's
application of personal feelings to music. Yet any discussion of Vinteuil's music in
terms of leitmotifs (and especially the extension of such ideas to the non-musical
events) can only proceed by establishing direct relations between the music and
definable concepts. Such a process is dependent upon the assertion that at each stage
of Proustian musical perception, "music maintains a certain type of symbolic relation
with the external world" 17 , an assertion that is in this particular sense opposed to the
Schopenhauerian basis of Proust's presentation of music.
With regard to the structure of A la recherche, it is claimed that Proust, like
Wagner, constructs large panels which are then pieced together into the formation of a
whole. As before, this is in a sense true, both in terms of passages which delineate a
single event and in terms of entire chapters or even books. However, this assertion
and its reference to Wagner implies both a cohesive unity attained through the
integration of these segments, and a sense of exhaustive completion through thematic
interrelation and the re-examination of the ideas of one work in another. On closer
inspection, it becomes apparent that this is misleading with regard to Proust's aims
and means. A la recherche is undoubtedly teleological, and the search for an
understanding of the self and of art is conducted linearly, as a progression towards
transcendence. This does not, however, preclude the scattering of structural elements
into separate paths which can be followed, one after the other, tried and either rejected
or explored until a new pathway is found.
From Swann's failure in life and art, through Marcel's progressive
enlightenment by way of his understanding of both Swann's and his own mistakes,
false trails are embarked upon and broken off, whether almost immediately or after a
far more wayward journey (as with Marcel's relationship with Albertine, for
example). This results in a structural splintering, the text being composed of panels of
experience; the narrator becomes involved in each for a length of time, before
abandoning it for a new path. Each of these areas is complete and self-sufficient, and
the narrator establishes the only relations between their otherwise isolated existences.

17 Jean-Jacques Nattiez, op.cit., 34.

24
From this perspective, for Proust "the Whole itself is a product, produced as nothing
more than a part alongside other parts, which it neither unifies nor totalises, though it
has an effect on these other parts simply because it establishes aberrant paths of
communication between noncommunicating vessels" 18 . More extremely, the work can
be viewed as "pieces of puzzle belonging not to any one puzzle but to many, [the]
pieces assembled by forcing them into a certain place where they may or may not
belong, their unmatched edges violently bent out of shape. It is a schizoid work par
excellence" 19 . Within such parameters, the only unifying factor is the progress of
Marcel and the continuous, if faltering, development of the quest.
Again, then, the Wagnerian model is inadequate, and it has to be concluded
that the author's references to a source of inspiration were rather too seductive. It
appears that no specific musical technique can be appropriated as a model for the
thematic techniques of A la recherche with anything more than partial success. Yet it is
clear from the positioning of Vinteuil's works within the novel that a musical influence
is being exerted upon the narrator and his search for insight through his creative
exploration of time and memory: this is especially clear with regard to Marcel's U I RS TV
ORK
experience of the Septet in The Captive.
OFY
LIB ARY

It is, however, possible to examine the significance of music in Proust from a

starting point other than that of a specific musical technique. Marcel's own reflections
on music are mainly concerned with its aesthetic nature, not with analyses of musical
material, and this is increasingly the case as he develops his own ideas, away from the
influence of Swann. Beckett wrote, with regard to Vinteuil's Sonata and Septet, "the
influence of Schopenhauer on this aspect of the Proustian demonstration is
unquestionable" 20 . Since then, several critics have elaborated upon this relationship,
and it serves as a useful starting-point.
For Schopenhauer, an individual's image of the world is developed as a result
of the brain's interpretation of sensory impressions and, as a result, "the world is my
representation" 21 but is entirely conditioned by the will. An understanding of the will
can be achieved only by moving beyond the forms which our will-motivated
perceptions present to us. This can take place through disinterested contemplation
independent of reason and the will, thereby circumventing the fact that "knowledge
that serves the will really knows nothing more about objects than their relations,
knows the objects only in so far as they exist at such a time, in such a place, in such

18Gilles Deleuze and Felix Guattari, Anti-Oedipus: Capitalism and Schizophrenia Vol.1, trans. R.
Harley, M. Seem and H. R. Lane (London: Athlone Press, 1984), 43.
191bid.
20Samuel Beckett, "Proust," op. cit., 91.
21 Arthur Schopenhauer, The World as Will and Representation, 2 vols., trans. E. F. J. Payne (New
York: Dover, 1969), I, 3.

25
and such circumstances, from such and such causes" 22 . Through the transcendence of
will-motivated perception it is potentially possible to become a pure subject, at one
with the object of contemplation and capable of apprehending the object as the Idea, as
the thing-in-itself.
By way of aesthetic contemplation a conception of the true essences of the
world - the objectification of the will in the form of Ideas which are not subject to
change - is possible: "the purpose of all art is the communication of the apprehended
Idea" 23 . For Schopenhauer, however, music stands above the other arts as a far more
powerful medium: "music is by no means like the other arts, namely a copy of the
Ideas, but a copy of the will itself, the objectivity of which are the Ideas" 24 . The
composer is able to reveal the true nature of things since "music does not express this
or that particular and definite pleasure, this or that affliction, pain, sorrow, horror,
gaiety, merriment or peace of mind, but joy, pain, sorrow, horror, gaiety, merriment,
or peace of mind themselves, to a certain extent in the abstract, their essential nature,
without any accessories, and so also without the motives for them". Such assertions
are clearly congruent with the beliefs expressed by Marcel in the last major discussion
of Vinteuil's works (the point at which Marcel is reaching a fuller state of
comprehension):

for the vague sensations given by Vinteuil, coming not from a memory but from
an impression ... one would have had to find ... not a material explanation, but
the profound equivalent, the unknown ... the mode by which he 'heard' the
universe and projected it far beyond himself. Perhaps it was in this, I said to
Albertine, this unknown quality of a unique world which no other composer had
ever yet revealed, that the most authentic proof of genius lies, even more than in
the content of the work itself. 'Even in literature?' Albertine inquired. 'Even in
literature.' 26.

Thus, following Schopenhauer, Proustian music does not symbolise the external
world but moves beyond to a profound state of transcendence.
Several studies have examined the relationship between Schopenhauer and
Proust 27 , revealing the similarity in conception and even in the expression of ideas,
and showing how this approach to music allows Marcel to find in the works of
Vinteuil "the supra-terrestrial, extra-temporal, eternal essence of things, only glimpses
of which had been vouchsafed him in rare moments of contemplation" 28 . A precise
correspondence has been established between Marcel's quest and his progressive

22 Ibid., I, 177.
23 Ibid., I, 237.
24 Ibid., I, 257.
25 Ibid., 1,261.
26 Mareel Proust, op. cit., III, 382.
27 See, for example, James Acheson, "Beckett, Proust and Schopenhauer," Contemporary Literature
XIX/2 (Spring 1978), 165-179, and J. M. Cocking, O. cit.
28Dorothy Adelson, op. cit., 229.

26
understanding of Vinteuil's music. Nevertheless, while brief attempts have been made
to relate the insights of musical contemplation to the similar revelations provided by
involuntary memory 29 , the relevance of the musical descriptions to Proust's treatment
of other themes has not been fully recognised. As far as most critics are concerned, the
instances of music merely provide an interesting counterpart to the narrator's progress,
an enlightening reflection of states of awareness and an indication of the path which
must be followed if true understanding is to be achieved. This is, of course,
important, but to consider the role of music only in these terms is to underestimate its
influence upon the workings of the novel. A consideration of the breadth of the
musicality of Proust's examination of themes and characters requires an understanding
of the internal Proustian conception of the nature of music as rooted in
Schopenhauerian thought. It is the effect upon the listener, resulting from this
conception of music, with which Proust is concerned, rather than the techniques by
which various composers might structure their pieces, and it is this which allows
Marcel to realise the possibility of modelling his own literary work on such effects.
The accounts of Vinteuil's music, then, comprise little more than descriptions
of the recurrence of the little phrase. Whether (as has been suggested) this is due to the
author's limited knowledge of music or to Proust deeming further explanation
unnecessary is, in a sense, unimportant: additional details would have been
superfluous to Proust's intentions. Schopenhauer's notion of music is similarly
devoid of stylistic or technical detail. Music is as he states - ineffable and remote from
the faculty of reason - whatever the piece, whenever it was written, and whoever the
composer. Proust therefore seems to reach back to the Romantic idea of vagueness as
a virtue and a sign of expressive depth 30 . At one point, Marcel specifically wonders
about the states of soul which Vinteuil's phrases seem to express: "there was nothing
to assure me that the vagueness of such states was a sign of their profundity rather
than of our not having yet learned to analyse them, so that there might be nothing more
real in them than in other states"31.
It is interesting that these doubts arise through the direct comparison of
Marcel's experiences of involuntary memory with experience of Vinteuil's music (a
comparison which is made on more than one occasion). Marcel recognises that
"nothing resembled more closely than some such phrase of Vinteuil the particular
pleasure which I had felt at certain moments of my life, when gazing, for instance, at
the steeples of Martinville, or at certain trees along a road near Balbec, or, more

29See James Acheson, op. cit.

30See Bojan Buji6, Music in European Thought 1851-1912 (Cambridge: Cambridge University Press,
1988), 7.
31 Marcel Proust, op. cit., III, 388.

27
simply, at the beginning of this book, when I tasted a certain cup of tea" 32 . These
sensations break through the dulling effects of habitual existence to evoke sudden,
unsolicited memories, recapturing lost time in an instantaneous simultaneity. This
temporal exposition of atemporal ideas is, of course, the main objective of the novel,
and thus the link between Schopenhauerian thought, music and time is established.
For Proust, as for Schopenhauer, music apprehends those essences which are
independent of time, space and causality, and yet it is experienced through time, as
(however differently) are life and literature. Through involuntary memory and its
association with Vinteuil's music, Marcel is able to perceive the viability of the literary
expression of the relationship between life and what Proust presents as the atemporal
essences of a usually hidden and unknown world.

As the process of Proustian musical understanding is examined, its

correspondence to that of involuntary memory becomes increasingly clear. As J. M.
Cocking points out, musical perception in Proust passes through four main stages: it
was first "a set of sensations of the most individual and specific kind, bound up with
his own particular experiences. Then it was a way of enriching those experiences.
Then it became a way of abstracting emotional patterns from a number of experiences.
Finally it became a structure, a way of dominating and patterning those emotions"33.
Swann progresses no further than the first level and, at times, Marcel seems likely to
do the same. However, by the final stages of his relationship with Albertine, he is far
enough advanced to reject the inauthentic identification of his feelings with works of
art: "but no, Albertine was for me not at all a work of art. I knew what it meant to
admire a woman in an artistic fashion, having known Swann. For my own part,
however, ... I was incapable of doing so, having no sort of power of detached
observation, never knowing what it was I saw"34.
Taking the example of the first instance of involuntary memory - the taste of
the tea and the madeleine in the Overture - the assimilation of the experience follows
exactly this process. The immediate effect is the evocation of the feelings associated
with the last time he tasted the tea and cake, but this is then transformed into a
powerful joy which, seeming to surpass the pleasures of mere taste, "transcended
those savours, could not, indeed, be of the same nature. Whence did it come? What
did it mean? How could I seize and apprehend it?". The experience is already being
abstracted into a higher realm and begins to engender the desire for its re-capture, for
the full knowledge of its workings and its meaning. Finally, Marcel asks himself

32/bid., III, 381.

33 .I. M. Cocking, op. cit., 13.
34Marcel Proust, op. cit., III, 390.
35 /bid., I, 48.

28
"what it could have been, this unremembered state which brought with it no logical
proof, but the indisputable evidence of its felicity, its reality, and in whose presence
other states of consciousness melted and vanished?" 36 . In recognising its importance,
Marcel is able to begin to structure his experiences, rejecting habit and voluntary
memory in favour of this superior apprehension of time: from this point on he will be
able to attempt to fulfil his ambitions as a creative artist through the evocation of
inspired perception.
Not only, therefore, are music and involuntary memory associated at the level
of the narrative, in terms of the effect on the protagonist, but they are equally precisely
connected through the processes by which these effects are developed. Additionally,
both rely upon a promotion of the intuitive at the expense of the intellectual; the
instances of involuntary memory emphasise their unsolicited nature and the futility of
attempting to contrive such associations through voluntary acts of will. Revelation
cannot occur through the conscious exertion of the memory - "the man with a good
memory does not remember anything because he does not forget anything" 37 - and,
similarly, to attempt to draw out the meaning of an involuntary remembrance is to
distort its significance, involving the strivings of the will in what was originally a
moment of pure perception.
Similarly, the narrator's understanding of music seems to depend upon the
primacy of intuition. This is certainly considered to be the case with composition; for
Vinteuil, "the work of his intellect, necessarily superficial, never succeeded in being as
striking as the disguised, involuntary resemblances which broke out in different
colours" 38 . A similar attitude is apparent in the characters' actual reactions to music:
despite his inability to disconnect his affections from his aesthetic enjoyment, on
hearing the music Swann feels himself "transformed into a creature estranged from
humanity, blinded, deprived of his logical faculty". There is even an attempt to search
"the little phrase for a meaning to which his intelligence could not descend" 39 , echoing
Schopenhauer's assertion that "the composer reveals the innermost nature of the world
and expresses the profoundest wisdom in a language that his reasoning faculty does
not understand"40.
Marcel's conception of music appears to conform to this belief in its intuitive
nature. His own exploration of the question is incorporated into the discussion of
whether or not the vagueness of both his involuntary impressions and his musical

36/bid., I, 49.
37 Samuel Beckett, "Proust," op. cit., 29.
38 Marcel Proust, op. cit., III, 257.
39/bid., I, 259.
4 0Arthur Schopenhauer, op. cit., I, 260.

29
experiences is necessarily a sign of their profundity. Comparing the moments of
involuntary insight, Marcel considers that

even if these states are more profound than others that occur in life, and deny
analysis for that very reason ... the charm of certain phrases of Vinteuil's music
makes us think of them because it too defies analysis, but this does not prove that
it has the same profundity; the beauty of a phrase of pure music can easily appear
to be the image of or at least akin to a non-intellectual impression we have
received, but simply because it is unintellectual41.

Marcel, therefore, does not doubt the irrational basis of these experiences, whether
musical or non-musical: his only concern seems to be whether or not they are of equal
profundity.
The Proustian presentation of music is, in this way, expressly unintellectual
and unanalytical, seeing as unnecessary the attempt to explain what is considered a
uniquely indivisible and ineffable art. Any symbolic relationship is not to external
reality, but rather to a hidden world of essences revealed only by the occasional
suspension of habit. Yet, at some point, Proust has to acknowledge the role of the
human mind in the composition of such works - this is especially urgent given
Marcel's literary aspirations. Proust therefore allows for this by making special
allowances for the notion of the creative intellect.
Shortly before remarking on the irrational nature of music, Marcel notes the
pleasure he takes in mentally linking together the elements of Vinteuil's works,
speaking of the joy "derived at these first hearings, from this task of modelling a still
shapeless nebula" 42 . This is related to his impression that while literature can describe,
explain, and analyse intellectual ideas, the process of reading does not comprise the re-
creation of those ideas as does the process of understanding a piece of music (thanks
to the lack of conventional semantics) 43 . There is, here, the suggestion that there is a
mode of intellection, based on creative (or re-creative) activity, that transcends the
more mundane rational workings of the mind. Correspondingly, in Time Regained,
Marcel discusses the joy of rediscovery brought about by his involuntary experiences,
adding, "as for the inner book of unknown symbols ... if I tried to read them no one
could help me with any rules, for to read them was an act of creation". Thus while
intuition is regarded as the purest mode of perception, it is conceded (especially
towards the end of the work) that the actions of the creative mind may also result in a

41 Marcel Proust, op. cit., III, 388.

42Ibid., III, 379.
43"For instance, this music seemed to inc something truer than all known books. At moments I
thought that this was due to the fact that, what we feel about life not being felt in the form of ideas,
its literary, that is to say intellectual expression describes it, explains it, analyses it, but does not
recompose it as does music, in which the sounds seem to follow the very movement of our being".
Ibid., III, 381.
'Ibid., III, 913.

30
higher level of understanding: this is, of course, a concession that had to be made if A
la recherche was itself to be successful.
As an extension of this, re-creative processes are acknowledged as central to
understanding the significance of involuntary intuitions. Just as Marcel recognises a
doubly re-creative process in the appreciation of music - initially, following
Schopenhauer, in that music re-creates the true conditions of reality, and secondly in
the listener's extrapolation of surface interrelations - involuntary memory results in a
perception of the self as caught in a state of perpetual re-creation. Rather than the self
developing linearly and constantly, the moments of intuition suggest the possibility of
a hidden, essential self, separate from that apparent self which lives out its day-to-day
existence. This, however, denies Marcel his perception of existence as continuous.
Each instance of involuntary memory provokes the idea of an instantaneous re-creation
of an essential, atemporal being, an identity which normally remains unknown beneath
the more cohesive self that we develop by uniting disparate experiences.
Thus the regaining of lost time involves recapturing an apparently lost and
separate self. As a larger-scale reflection of this, Proust outlines a conception of the
world as being in a constant state of re-creation, echoing Schopenhauer's notion of the
world as will and representation. In the last book of A la recherche, Charlus reminds
Marcel that he had expounded a theory of "things existing only in virtue of a creation
which is perpetually renewed. The creation of the world did not take place once and
for all, you said, it is, of necessity, taking place every day" 45. From this perspective,
the everyday world is continually created anew as the individual constantly
reconstructs a coherent past by means of voluntary memory, thereby achieving a false
sense of continuity.
At the level of the epiphanic unsolicited memories, however, the image of the
world and the self are more genuinely re-created through the momentary transcendence
of the will. Their reconstruction is cast more in terms of a revelation than a re-
modelling: in this case, the original has been thoroughly forgotten or unknown until
the moment of revelation. A path can therefore be traced from the example of music,
presented as the uniquely temporal means of revealing a world of atemporal truth,
through the experiences of involuntary memory, and finally to the images of an
essential self and hence of an essential world. The polarisation of the intuition and the
intellect, and its generation of twofold notions of memory, self, and the world, is
present within the Proustian musical model, and it is only here that revelation can take
place through time. The emphasis upon the recurrence of the little phrase suggests a
dual perception of music as both linearly continuous and yet, at certain moments,
static. Correspondingly, the creatively intellectual processes of both composition and

45 /bid., III, 23-4.

31
the "re-composition" demanded of the listener are closely related to the conception of
music as intuitive, and just as he enjoys tracing the thematic relationships of Vinteuil's
music, Marcel talks of the pleasure that, he thinks, must be felt by the composer
during the act of creation".
This distinction is of vital importance for Marcel's vocation; roughly half-way
through Time Regained, Marcel announces that he has come to believe that truths
evolved by the intellect "might be able to enshrine within a matter less pure indeed but
still imbued with mind those impressions which are conveyed to us outside time by the
essences that are common to the sensations of the past and of the present, but which,
just because they are more precious, are too rare for a work of art to be constructed
exclusively from them" 47 . Thus the possibility of creating an ideal literary work is
allowed for, but the concession could be made only by first rejecting the value of
reason (as this made possible the subsequent understanding of intuitive experience).
Throughout this process of exclusion and re-assimilation, however, the musical model
remains in the background, emerging periodically as a guide to the path which Marcel
must follow in order to reach a state of understanding. The distinction between the two
agents of direct perception - involuntary memory and music - therefore corresponds to
that which Proust draws between life and art: looking back, Marcel comments that
music "helped me to descend into myself to discover new things: the variety that I had
sought in vain in life" 48 . In the case of each distinction, the understanding of the
former is dependent upon that of the latter - involuntary memory upon music and life
upon art - again echoing Schopenhauer, for whom the Idea is more easily apprehended
by art than life since the artist presents those ideas in isolation from the distracting
details of the real.

The problems of Marcel's vocation, however, cannot be divorced from those

of the human attempt to figure a notion of self. Both are motivated by the desire to
identify with the object; for the artist this involves the apprehension of Ideas, while for
the ego the object is its own past self from which it strives to form a cohesive identity.
As Beckett shows in "Proust", it is voluntary memory which allows the smoothing
over of contradictions in order that the past should be reconstructed in line with the
present. Like habit, it "enables us to witness change in ourselves without being that
change" 49 : it is only when a fissure accidentally opens up the framework of habit that
the instability of the self becomes apparent.

46Marcel Proust, op. cit., III, 158.

47 mid., III, 935.
48Ibid., III, 156.
49 Steven Connor, op. cit., 46.

32
 As Gilles Deleuze has shown, both forms of memory are based upon
repetition, but in different ways; voluntary memory reaches backwards from the
present to a present that once was and, in so doing, loses something essential.
Involuntary memory, on the other hand, retains an identity between the two moments.
Voluntary memory treats the past as if it were constituted as such only after having
existed in the present, instead of realising that the two do not form a succession, but
coexist. Through involuntary memory, therefore, "we place ourselves directly in the
past itself' 50 : "the essential thing in involuntary memory is not resemblance, nor even
identity, but the internalized difference, which becomes immanent" 51 . The use of such
terms might seem to contradict the notion of involuntary memory as revealing
something essential and immutable. This is, however, no more than the contradiction
implicit in Proust's belief in the power of art to reveal ultimate truths in different
forms. For Proust, difference itself reveals essence. Multiplicity is the condition of
reality, and is reproduced in art: "thanks to art, instead of seeing one world only, our
own, we see that world multiply itself' 52 . Thus, in A la recherche it is the very
recognition of difference within the repetition of involuntary memory that refers the
narrator beyond the mundane and towards an essential reality.
If, as been maintained, it is the presence of the musical model that allows
Marcel's conception of the self and the world to be seen as potential literary material,
then this should be equally demonstrable at this latest stage of the argument. In The
Captive, Marcel describes an occasion of the relaxation of habit, and he does so in
musical terms: "within our being, an instrument which the uniformity of habit has
rendered mute, song is born of these divergences, these variations, the source of all
music: the change of weather on certain days makes us pass at once from one note to
another" 53 . It is interesting to compare this with a very early passage in which the
narrator realises that "even if we have the sensation of being always enveloped in,
surrounded by our own soul, still it does not seem a fixed and immovable prison"54.
He suggests that we struggle constantly to transcend this but are always discouraged
by hearing "endlessly all around that unvarying sound which is not an echo from
without, but the resonance of a vibration from within"55.
Here, we are presented with two different notions of divergence, both
conceived in terms of sound. The latter passage evokes the attempt to know the
exterior world and other human beings, attempts which are doomed to failure since

50Gilles Deleuze, Proust and Signs, trans. Richard I Toward (London: Allen Lane (The Penguin Press),
1973), 57.
51Ibid., 59.
52Marce1 Proust., op. cit., III, 932.
53Ibid., III, 18.
54Ibid., I, 93.
55Ibid.

33
those people are "situated outside of ourselves where we can never reach them" 56 . The
"unvarying sound", therefore, acts as a homing device, drawing the young Marcel
back from the external world and towards introspection. The former passage (which
occurs later in the work) is, however, concerned with internal divergence, with the
avoidance of habit through the acceptance of the multiplicity of the self. In relating the
events of his early life, then, Marcel uses the image of sound in order to explain the
rejection of exteriority, while by the time of The Captive, we have reached a stage
wherein the immersion within Marcel's narrative perspective is such that the exterior is
re-created inside, and this is represented in musical terms.
Divergence from habit - that divergence which is described in the above
passage as the source of all music - is that which facilitates involuntary memory.
Regarding divergence itself as the source of music, rather than as the development of
and away from the source as might be expected, would seem to contradict the idea that
music directly evokes the innermost essence of the world. This apparent contradiction,
though, relates to that which seemed to develop between the conceptions of
involuntary memory as revealing self as essence or as difference within repetition, and
it can, consequently, be worked out in a correspondent manner. Music as divergence
implies its evocation of otherness, of the sense of continual (though not necessarily
unified) development, and hence its existence in a permanent state of "becoming".
This is emphasised by the focus upon the little phrase and its recurrence in different
places and even within different works; in Deleuze's terms, the difference, again, is
held within the phrase's repetition.
Just as the insight Marcel gains through music is more instructive than that
gained through involuntary memory, on this further level music reveals itself as the
superior model. The fact of its operation through time allows music to demonstrate
more fully the process of divergence, and this is of significance given that a linear
framework is needed for Marcel's work of literature. Involuntary memory can evoke
otherness only momentarily, solely for an instant. With music, however, the
embodiment of extra-temporal interrelations within the temporal framework is exactly
what facilitates its presentation as the art-form most able to evoke a state of becoming
or of non-being. Any apparent contradiction between this notion of music as
divergence and its incarnation as the objectification of the essential world is therefore
redundant. Indeed, the full circle has been travelled back to the Schopenhauerian
conception of music; through this idea of becoming, Proust returns to the perception
that music, as a direct manifestation of the will, necessarily copies its desire-motivated
strivings57.

56/bid.
57Arthur Schopenhauer, op. cit., I, 257-60.

34
 On the level of human relationships, this striving is represented in A la
recherche as the problem of the separation of the subject from its object of desire. As
Beckett points out, the difficulty results from the positioning of "a mobile subject
before an ideal object" 58 . The subject develops constantly but makes no allowance for
changes in the object, and in this way the discontinuity of the self prevents the
attainment of the object even before the object has itself changed: even if the object of
desire is achieved, the subject is incapable of appreciating it since "the time-state of
attainment eliminates so accurately the time-state of aspiration that the actual seems the
inevitable" 59 . Hence the differential self would seem to preclude the unification of
subject and object. Correspondingly, the false-consciousness involved in attempting to
forge a continuous self by means of memory instigates (and is instigated by) similarly
inauthentic attempts to satisfy desire through the attainment of the object.
At various points Proust highlights the difficulties of true communication that
result from this fragmentation. Considering his failure to express his feelings to
Gilberte, Marcel concludes: "we imagine always when we speak that it is our own
ears, our own mind that are listening.... The truth which one puts into one's words
does not carve out a direct path for itself, is not irresistibly self-evident" 60 . Similarly,
in the early stages of his relationship with Albertine he notes, "our words are, as a
rule, filled by the people to whom we address them with a meaning which those
people derive from their own substance, a meaning widely different from that which
we had put into the same words when we uttered them" 61 . This is juxtaposed with
Marcel wondering "whether music might not be the unique example of what might
have been - if the intervention of language, the formation of words, the analysis of
ideas had not intervened - the means of communication between souls" 62 . Thus Proust
specifically equates the problems of attainment with those of language.
Proust appears to recognise that to search for truth within language leads to
misunderstandings as a result of the ambiguity of linguistic signs. Yet at the same time
Marcel - like Proust - still aims to create an ideal work of literature. The separation of
the signifier and the signified opens up a gap which results in the fragmentary nature
of the self, the subject-object relationship, and the structure of the work as a whole.
Yet, as Derrida has shown, "metaphysics has never ceased to impose on semiology
the search for a transcendental signified, a concept independent of language" 63 ; in a

58Samuel Beckett, "Proust," op.cit., 17.

59 Ibid., 14.
60Marcel Proust, op. cit., I, 659.
61 Ibid., I, 942.
62 Ibid., III, 260.
63Alan Bass, "Introduction" to Jacques Derrida, Writing and Difference, trans. Alan Bass (London:
Routledge and Kegan Paul, 1978), xv.

35
sense, A la recherche enacts that search, and Proustian music, through its elimination
of intermediary semantics, sustains the possibility of success.

Proust's exploration of the problems of linguistic signification is examined in

detail by Deleuze, resulting in the identification of a hierarchy of four different sign-
worlds. The first involves "signs of worldliness" which replace an action or thought,
"standing for things rather than referring to them"64: an example of this is M. Cottard
making signs of having said something comic when, in fact, no-one finds him
amusing. The second group comprises signs of love; the subject's perception of these
inspires the attempt to interpret the world inhabited by the loved one, but generally
leads to misunderstandings. The third group is that of sensuous impressions; these
often inspire both a sense of joy and the determination that their significance should be
comprehended since "the quality no longer appears as a property of the object which
now possesses it, but as a sign of an altogether different object which we must try to
decipher" 65 . Thus these signs seem to indicate the presence of something more
profound, suggesting that "a material meaning is nothing without an ideal essence
which it incarnates" 66. The final sign-world is that of art; these are dematerialised
signs, the meaning of which lies in their ideal and essential nature. Having established
these four levels, Deleuze explores their relationship to four corresponding time
structures - time wasted, time lost, the possibility of time regained, and the attainment
of time regained - examining the means by which each sign-world appropriates its
own form of temporality (but not without interacting with other levels at certain
points).
Moving beyond this, in each case the third category can be seen to apply to
involuntary memory and the fourth to music (and eventually to Marcel's ideal literature
modelled according to his conception of music). The strata of the sign-worlds relate
closely to the four stages of musical perception delineated earlier, and hence to the
stages by which involuntaiy memory is apprehended. Marcel's initial merging of his
reactions to music with his own emotional experiences clearly belongs to the level of
worldly signs, while his extension of this into a means of enriching those experiences
corresponds to the equally inauthentic but more deeply-felt world of the signs of love.
That music then provides the means of extracting emotional patterns from the
experiences allows the move into the world of sense impressions and the intimation of
something beyond those impressions. Finally, the true appreciation of music as a
model for the organisation of abstracted ideas allows the progression to the ultimate
level of signs found in the world of art.

64 Gilles Deleuze, op. cit., 6.

65Ibid.,11.
66Ibid., 13.

36
 There is, therefore, a contiguity between the stratification and the explication of
the sign-worlds, between the depth of the work and its processes of elaboration; the
progression through the levels of the signs corresponds to the linear development of
their function. As a result, A la recherche exists as a coherent volume within which the
fragmentation of experience is contained, unified by the movement of the protagonist
through his quest, through the sign-worlds, and through his perception of their
various manifestations. The depth of the novel is therefore as dependent as its surface
interrelation of events upon the musical model.
The problems of linguistic signification are perhaps most succinctly presented
in the exploration of the difficulties associated with naming. In Cities of the Plain,
Marcel discusses the phenomenon of forgetting somebody's name and remembering
nothing until the name is suddenly recovered, entirely unexpectedly. He considers,
however, that "it is not the name that has come to us. No, I believe rather that, as we
go on living, we move further and further away from the zone in which a name is
distinct" 67 . This notion has earlier been suggested when, at dinner with the
Guermantes, he thinks to himself that he has "already seen, in this single Duchesse de
Guermantes, so many different women superimpose themselves, each one vanishing
as soon as the next had acquired sufficient consistency. Words do not change their
meaning as much in centuries as names do for us in the space of a few years"68.
Subsequently, the inadequacy of names comes to reflect both the personality's lack of
cohesion and the resultant difficulty of achieving any object of desire.
This idea is covertly extended into Proust's devious use of the narrator's
proper name. The first-person narrative allows the circumvention of the need for the
author to name his protagonist, and for much of A la recherche the narrator's name
remains unknown. This is of especial importance, given that the narrator's first name
is that of Proust. As a result it is significant, as Angela Moodani has pointed out, that
variations in the manuscript reveal that the passages in wherein Albertine
The Captive

uses the name of the narrator were actually late additions. As Moorjani says, "the first
'naming' passage in which the narrator refers to the book's author, is an astonishing
example of textual paradox, since the narrator names the author who names him"69.
Additionally, Serge Gaubert has suggested that Proust, who was certainly fond of
playing anagrammatic games, invented the names of his characters by incorporating
letters from his own name 70 : examples of this are the use of the letters of "Marcel" in
the name Charles Morel, and of "Proust" in Robert de Saint-Loup. Gaubert and
Moorjani relate these discoveries to Proust's exploration of both the extent to which

67Marcel Proust, op. cit., II, 675.

68Ibid., II, 552.
69Angela Moorjani, The Aesthetics of Less and Lessness (Basingstoke: Macmillan, 1992), 158.
70Ibid., 159.

37
the personality can be considered a coherent entity, and the implications of this
discussion for subjectivity and sexuality.
The names of the two major characters with whom Marcel falls in love -
Gilberte and Albertine - also have many letters in common. This is referred to
explicitly when, after Albertine's death, Marcel receives a telegram and reads the
signature as that of Albertine, throwing him into a state of confusion and exposing his
inability to come to terms with her death. A few days later, he realises that the telegram
was actually from Gilberte and that he has simply mis-read her handwriting. This
again prompts the contemplation of the difficulty of true communication, and he
wonders "how many letters are actually read into a word by a careless person who
knows what to expect, who sets out with the idea that the message is from a certain
person?"71.
The character of Albertine is itself presented as so fragmented an object that
nothing more than temporary attainment can really be possible. Not long after making
her acquaintance, Marcel notes "Albertine had not seemed to me that day to be the
same as on previous days, and ... each time I saw her she was to appear different"72.
This perception extends throughout their relationship, his inability to pin down
Albertine's true nature suggesting her unreliability as a lover and providing an
intimation of her involvement in a hidden lesbian world. By the time of The Captive,
Marcel's jealousy has reached extreme proportions as a result of his inability to satisfy
his desire by conquering Albertine's elusiveness. Her being seems quite formless, and
it is only when she sleeps that Marcel's insecurity subsides: "only her breathing was
altered by each touch of my fingers, as though she were an instrument on which I was
playing and from which I extracted modulations by drawing different notes from one
after another of its strings. My jealousy subsided, for I felt that Albertine had become
a creature that breathes and is nothing else besides"73.
Marcel's jealousy disappears only when he feels himself to be in control of
Albertine's existence, and this example again associates musical imagery with the
concept of divergence, relating by means of musical terminology Marcel's wish to be
in full possession of Albertine and, further, his desire to control the formation of a
world in writing. Similarly, the imagery which associates Albertine with the sea (as a
result of their first meeting at Balbec) corresponds to that of Marcel's first experience
of the Septet: "it was upon the flat, unbroken surfaces like those of the sea on a
morning that threatens storm, in the midst of an eerie silence, in an infinite void, that
this new work began" 74 . Thus the presentation of characters, relationships, and the

71 Marcel Proust, op. cit., III, 671.

72/bid., I, 916.
73/bid., III, 109.
74/bid., III, 251.

38
imagery with which they are described all lead back to the musical template which
offers Marcel a model for his work. Individuals and images are presented as unstable,
in a perpetual state of becoming and without locatable origin, such that the conception
of music as similarly de-territorialised clarifies their explanation at the same time as it
is held in the background as an intimation of the possibility of salvation. Again, then,
the directly narrated level and the deeper implications are equally reliant upon music.
The model therefore offers the alternative stability of the acceptance of perpetual
instability; for Proust, music achieves this openness towards alterity, and Marcel
must, similarly, begin to admit multiplicity before he can realise the true nature of his
vocation.
Given that the fragmentation of selfhood and its effect on the attainment of
desire is reflected at the narrative level in the treatment of names and characters, by
tracing back through the thematic layers it is therefore possible to identify a line of
dependence upon the model of music from the presentation of Vinteuil's works
through to the very workings of the narrative. This follows Beckett's identification of
the catalytic function of music in Proust, and Nattiez's conclusion that music provides
the inspiration for Proust's literary ideals can therefore be verified, but in terms of
aesthetic approach rather than with regard to specific musical techniques. Proust is
concerned with comparing the nature of the art-forms and with exploring their
relationship to experience; it is only once his conception of music has been understood
that its relevance to specific themes and their function can be fully comprehended. The
contradictory images of the self and of time, and the question of their literary
representation, are all offered a potential solution through the aspiration towards the
Proustian notion of music. This re-surfaces in the form of associations between
musical and non-musical intuitive perception, musical and non-musical imagery, and
in the manifestation of existence as in a permanent state of becoming. Thus the hidden
presence of Vinteuil could almost be viewed as transcending that of Proust himself;
this is suggested by Marcel's sharing of Proust's name, which implicates Proust in the
actual quest and therefore puts into question the degree of authorial omniscience. On a
final level, then, this subjugation of Proust's position corresponds to the
acknowledgement that the literary work can never actually achieve the condition of
music and can only aspire towards it through the appropriation of certain
characteristics.

Having established the nature of Proust's presentation of music and the degree
to which it underpins the themes and their development, it is possible to examine
Beckett's treatment of these themes in his critical study. Nicholas Zurbrugg has
explored the bias of "Proust", showing that while apparently acknowledging that

39
Proust "respects the dual significance of every condition and circumstance of life"75,
Beckett actually reduces Proust's vision to a narrow, pessimistic world. Proust
presents three levels of existence, all of which comprise the interaction of voluntary
and involuntary memory with the habitual world and the suffering or joy that results:
Zurbrugg describes these three levels as setting up oppositions between "poisoned"
and "unpoisoned" inhabitual existence, between habitual and poisoned inhabitual
existence, and between habitual and unpoisoned inhabitual existence. Despite the
fragmented nature of Marcel's perceptions, his experiences never result in the final
renunciation of desire; Proust must allow for the achievement of a certain degree of
understanding, even of deliverance, if his project is to reach a successful state of
completion. As Zurbrugg says, Beckett's characters, on the other hand, "fluctuate
between the boredom of the deadeningly habitual and the intolerable anguish of the
almost invariably poisoned inhabitual perceptions"76.
It would be unfair to suggest that Beckett fabricates either the problematics of
Marcel's search or the negativity which seems increasingly to pervade the text as one
trail after another is revealed as false. At no point, however, does Proust allow these
experiences to develop into a pervasive pessimism; Marcel's character has a quality of
self-propulsion that rarely tolerates negative reflection (except at instances of
involuntary memory or crises of personality), and it is left to the reader to recognise
his mistakes as he makes them, rather than at a safe distance. Nevertheless, Beckett
emphasises the negative aspects at the expense of the positive relationships and even
of the novel's elucidatory conclusion.
For Beckett, the Proustian message is straightforward: "we are alone. We
cannot know and we cannot be known" 77 . This is seen as a result of the instability of
the subject and the difficulty of attaining the object in the face of the operations of
time. Beckett fails, however, to recognise the different levels of communication that
are, at times, achieved; the narrator's friendship with Robert de Saint-Loup, for
example, is based upon a degree of mutual understanding (emphasised, perhaps, by
Saint-Loup's marriage to Marcel's former lover, Gilberte Swann). Similarly, the
affection between Marcel and his grandmother is so presented as to suggest its
transcendence of the futility of ordinary relationships. For example, at Doncieres
Marcel receives a telephone call from his grandmother and, in the absence of her
physical presence, is able to focus on the quality of her voice with its delicate
combination of sweetness and sadness 78 . The call intensifies Marcel's sense of
separation from his grandmother, thereby highlighting their closeness and the genuine

75Samuel Beckett, "Proust," op. cit., 69.

76Nicholas Zurbrugg, "Beckett, Proust, Burroughs, and the Perils of 'Image Warfare'," op. cit., 181.
77Samuel Beckett, "Proust," op. cit., 66.
78Marcel Proust, op. cit., II, 136.

40
nature of their feelings. Additionally, it is significant that it is the sound of the voice
that causes this reaction, rather than the content of the conversation: effective
communication is here dependent upon non-linguistic factors, circumventing the
problems of signification that hamper other relationships.
As Zurbrugg suggests, Beckett similarly ignores the fact that a kind of "non-
artistic selflessness" is displayed by the grandmother and Robert de Saint-Loup. Both
reach a level of self-knowledge comparable with that achieved by the artist, and this
manifests itself in their modes of "ideal gestural communication". A good example of
this is the knocking on the partition wall by means of which the young Marcel and his
grandmother communicate. The telephone call is a similar case, as is Marcel's
description of his grandmother's breathing as she lies on her death-bed: "accompanied
by an incessant low murmur, my grandmother seemed to be singing us a long joyous
song" 79 . With Robert de Saint-Loup, on the other hand, Marcel abstracts his
appreciation of Robert's physical agility into a sign of his benevolent character,
finding that "Robert's movements were the image and the symbol ... in which perfect
friendship is enshrined"80.
Beckett ignores these instances of authentic behaviour by paying little attention
to characters other than the protagonist. The only detailed references to other
characters concern the negative influence of the elusive Albertine, and thus Beckett is
able to claim that Proust dismisses friendship outright as "the centrifugal force of self-
fear, self-negation" 81 . His focus upon Albertine exaggerates the fragmentary nature of
her existence to extremes; as far as Beckett is concerned, "the person of Albertine
counts for nothing. She is not a motive, but a notion, as far removed from reality as
the portrait of Odette by Elstir" 82 . The characterisation of Albertine is indeterminate
and plural, and this to an extent explains Beckett's fascinated emphasis upon any such
splintering. His comment that "the symbolism of Baudelaire has become the
autosymbolism of Proust" 83 suggests a similar interpretative position; the claim that
Proust's symbolism, though temporally delineated, is essentially that of itself, of the
concrete Idea, asserts (despite its Schopenhauerian implication of wholeness and
identity) a certain open-endedness, since that Idea is ultimately ineffable and
inaccessible to language. As Marjorie Perloff has suggested, the symbolism of a
Baudelaire poem would, in comparison, tend too much towards closure84.

79Ibid., II, 352.

80Ibid., II, 431.
81 Samue1 Beckett, "Proust," op. cit., 66.
82Ibid., 53.
83Ibid., 80.
84mdij
—z orie Perloff, The Poetics of Indeterminacy: Rimbaud to Cage. (Princeton, New Jersey:
Princeton University Press, 1981), 214.

41
 Beckett's stance is decidedly anti-intellectual - "the conclusions of the
intelligence are merely of arbitrary value, potentially valid" 85 - and this extends
beyond Proust's own preference for intuitive perception, disavowing the concessions
made by Proust towards the creative intelligence. As a consequence, however, Beckett
does seem to recognise the importance of involuntary memory, accepting that it
facilitates a break with habit. Even here, though, Beckett's attitude is strangely
ambivalent, and he appears reluctant to concede the full significance attributed to
involuntary memory by Marcel. The recurrence of involuntary perception is described
by Beckett as "a neuralgia rather than a theme, persistent and monotonous"86.
Additionally, emphasising its accidental nature, Beckett completely dissociates the
effects of involuntary memory from life, claiming that "the images it chooses are as
arbitrary as those chosen by the imagination, and are equally remote from reality"87.
While it may be the case that the workings of involuntary memory are in some senses
arbitrary, he conveniently neglects to acknowledge that it is Marcel's progressive
understanding of the relationship between involuntary memory and experience which
paves the way for the final revelatory stages of A la recherche.
Beckett was probably the first critic to perceive the indebtedness of A /a
recherche to Schopenhauer's notion of music and aesthetic appreciation as the
contemplation of the world independent of reason. However, as James Acheson
points out, Beckett "neglects to mention the importance to Schopenhauer of being able
to transcend will-motivated perception" 88 , and hence the bias of Beckett's presentation
of both Proustian involuntary memory and Schopenhauerian thought corresponds at
this level. Through his selective treatment of themes, Beckett is able to conclude not
only that Proust reveals life to be a trial, futile and unrewarding, but that it is the
comparison with music that uncovers this truth: for Beckett, the beauty of Vinteuil's
music effects an intimation of an "invisible reality' that damns the life of the body on
earth as a pensum and reveals the meaning of the word: `defunctus'" 89 . Again,
Beckett here exaggerates Proust's conclusions, refusing to accept that Proust values
experience as part of the route to self-perception.
Beckett does not properly discuss the influence of music in A la recherche; he
rarely mentions Vinteuil in the main body of his text but suddenly, at the conclusion,
claims this catalytic role for music and links it directly to the conclusions of his
argument. It is typically obtuse of Beckett to refer to a prime factor in the narrative's
motivation only at the end of the line of investigation, and it is perhaps this reluctance

85 Samuel Beckett, "Proust," op. cit., 84.

86Ibid., 35.
87 Ibid., 32.
88James Acheson, O. cit., 170.
89 Samuel Beckett, "Proust," op. cit., 93.

42
to elaborate that has encouraged other critics to develop questionable analogies with
musical forms. In fact, Beckett's arguments follow the path of the Proustian
employment of music as a model, but he comments on music only at the end; it is as if
the correspondences should have been evoked throughout, but one half of the analogy
was forgotten until the conclusion was reached.
To substantiate this claim, it is necessary to demonstrate that the bias of
"Proust" is directly correspondent to the role of music in Proust's presentation and
treatment of themes. This becomes possible with the realisation that Beckett focuses
upon those themes which, for Proust, are dependent upon music, and that this is the
cause of his negative emphasis upon the problems of communication and
understanding. Following, then, the development of Proust's musical model from the
comparisons with involuntary memory (juxtaposed with the dulling effects of habit
and voluntary memory), through the resultant conception of the self and its
problematic progression through time, to the difficulties of attainment in the face of
subject-object fragmentation and the questions of meaning which subsequently arise,
the themes that are involved are precisely those upon which Beckett focuses. They are,
of course, major themes of A la recherche as a whole, but in each case it is possible to
suggest that Beckett's pessimism highlights the comparative insufficiency of linguistic
signs and hence the dependence upon the musical model.
At each stage, Beckett casts doubt on the Proustian solution of an ideal literary
work based upon the relationship between temporal experience and an atemporal
world of essential reality. Albutine is used as an example of the impossibility of
communication and of attainment, and hence as proof of the futility of friendship.
There is no attempt to counterbalance this pessimism with examples of positive
friendships. The pain that is sometimes caused by the insights of involuntary memory
is emphasised by Beckett above and beyond the inspiration or understanding that can
result; this is the case with Marcel's sudden memory of his dead grandmother9°
which, by recovering the sense of her presence, forces him to face the pain of her
permanent absence. Beckett shows no sign of recognising the value of this experience
in terms of Marcel's development, instead commenting that "this contradiction
between presence and irremediable obliteration is intolerable"91.
Beckett follows Proust in relating involuntary memory to music: music
"synthesises the moments of privilege and runs parallel to them" 92 . Yet his description
of the suffering that is caused by involuntary memory separates the two forms of
intuition. Proust does draw a distinction between the two, and elevates music to the
superior position through his belief in its ability not just to recapture essential reality,

90Marcel Proust, op. cit., II, 783.

91 Samuel Beckett, "Proust," op. cit., 42.
92/bid., 92-3.

43
but to do so within a temporal framework. This differentiation, however, does not
disavow the importance of involuntary memory. Indeed, Proust could not take such a
position since his authorial involvement in the quest establishes the impossibility of
divorcing life experiences from artistic inspiration. Beckett's attitude exaggerates that
of Proust beyond recognition; as a result of the initial rejection of the value of
involuntary memory, its subsequent association with music necessarily involves the
assertion of music's superiority, over-emphasising the difference established by
Proust.
The fact of the thematic dependency upon involuntary memory for the link to
the all-enveloping musical model, therefore, reveals Beckett's implication of the
transcendence of music, and this can be traced from the polarisation of intuition and
intelligence, through to the difficulties with naming. Proust's own acknowledgement
of the superiority of music is thereby extended into an assertion of absolute difference;
each time Beckett emphasises the negative side of the equation and dismisses the
positive elements included by Proust, he ignores the fact that the Proustian quest
cannot but take place in language and therefore implies its futility in the face of the
example of music. The Proustian problem is that of linguistic referentiality, and the
solution offered is that of expression by means of non-referential signification.
Nevertheless, for Proust this resolution must be in some sense conciliatory,
amalgamating the insight acquired through music with a fundamentally literary
approach, rather than asserting the absolute difference of the two.
Beckett's bias results from the elevation of music to a position of otherness;
his doubts as to the validity of a literary art which uses worldly experience as its
material but aspires towards a state of music are the cause of his pessimistic
presentation of themes. Thus his choice of themes for discussion is, ironically,
conditioned by the tension between his perception of music's difference and his
simultaneous acknowledgement of the thorough interdependence of those themes and
their ultimate reliance upon the example of Vinteuil's music. Proust seems to follow
the modernist tendency towards the encompassing of alteiity within the whole,
refusing to pay full attention to the difference of the other. While the Schopenhauerian
basis of Proust's conception of music seems to acknowledge the difference of the art-
form, its elevation to a transcendent position acts as a double bind: it is capable of
saying evelything and yet nothing. As both the other to language and yet assimilable
into the all-encompassing vision, music is recognised as significant, but the detailed
exploration of localised meaning is effectively rejected in favour of maintaining the
sanctity of the mystified, ideal symbol: music is configured as the true reflection of the
thing-in-itself, but this implies its inability to develop meaningful structures in a more
concrete sense.

44
 Despite the problems of the fragmentary sense of self induced by involuntary
memory, Proust still leads Marcel towards a final position of revelation, implying the
achievement of self-knowledge and a mastery of that other which was revealed in
moments of intuition. The danger to the self has been heeded, but seems to have been
overcome such that Marcel can begin his artistic life from a position of truly
comprehensive certainty: in Proust, as in other literature, "modernist 'hearing' is a
mode of silencing the Other by ignoring anything in the Other's discourse which
disturbs the principle of identity or which disturbs one's own identity or territorial
rootedness"93 . This is, of course, necessary for the very existence of this particular
book, since its teleological structure means that it is only the end of the book which
makes its existence viable and its beginning possible94 ; the story cannot be written
without Marcel having passed his apprenticeship as a writer, and Proust thereby
follows Gide's dictum: "in art there are no problems - that are not sufficiently solved
by the work of art itselr95.
Through his pessimistic bias, Beckett, on the other hand, reveals his own
fascination with otherness in terms both of his recognition of meaningful modes of
expression other than language and his understanding of the self-fragmentation that
results from the impurity of linguistic signification. Beckett's refusal to acknowledge
in full Marcel's progress towards understanding prevents him from recognising the
Proustian solution: the concept of a wholly successful literary work is alien to him.
Despite Beckett's antipathy towards Proust's solution, "Proust" clearly
privileges music as presented in A la recherche by foregrounding those themes which
rely upon the model of music. If it is true, as Carla Locatelli suggests, that Beckett's
"presentation of Proust's work shows the potential development of his own" 96 , then
this would suggest that the discreet promotion of the musical in his attitude towards
Proust might manifest itself in his own work. This is the case, but the presentation of
music - or rather the manifestation of the idea of music - in Beckett's output does not
follow the course that might be inferred from his approach to A la recherche.

As Nicholas Zurbrugg shows, the narrator of Beckett's early Dream of Fair to

Middling Women "derides the modernist writer's characteristic reverence for
music" 97 . In fact, as will be discussed in detail in the following chapter, in one sense
music becomes a positive torment for Belacqua, as does any kind of intense
perception. He would rather avoid Proustian introspection and the impulse towards

93Thomas Docherty, After Theory: Postmodernism/Postmarxism (London: Routledge, 1990), 102.

94See Jacques Derrida, "Force and Signification" in Writing and Difference, op. cit., 22.
95 Andre Gide, preface to The Immoralist, trans. Dorothy Bussy (London: Penguin, 1960), 8.
96Carla Locatelli, Unwording the World (Philadelphia: University of Philadelphia Press, 1990), 7.
97Nicholas Zurbrugg, Beckett and Proust, op. cit., 204.

45
enlightenment, preferring to attempt to empty his mind of significant content 98 . Dream
of Fair to Middling Women thereby rewrites in fiction Beckett's sceptical approach to
the Proustian solution. Instead of being acknowledged as providing access to a world
of transcendental essences, music as conceived by Proust is here identified with the
agents of self-immersion which are part of Marcel's path to revelation, but which
Beckett rejects as worthless. Nevertheless, as will become apparent, this process of
rejection itself engenders the development of an altogether different (and non-
Proustian) model of music. Thus the narrator of Dream employs the musical metaphor
of a regulatory tuning-fork in order to express the need for a mediatory narrator-
figure, for a go-between (such as is typically found in modernist fiction) by means of
which (often painful) inspired perception can be experienced at a certain distance.
Belaqua's avoidance, through indolence, of the anguish of memory develops,
in Beckett's next prose works, into a fascination with the structure of experience.
From Murphy's Cartesian isolation of mind from body, through Watt's endless
cataloguing of the permutations of events, to Molloy's systematic rotation of his
sucking stones m , we are presented with countless examinations and re-examinations
of the surface structure of events. Each case in some sense displays a reluctance to
face the anguish of self-immersion; even Murphy's Cartesianism disavows the
Proustian solution - only by appeasing his body can Murphy experience the pleasure
of life in his mind, whereas the Proustian preference for intuitive experience
apprehended through sensual impression favours Schopenhauer's conception of one's
body as the immediate object, as "that representation which forms the starting-point of
the subject's knowledge" 1 ° 1 . Murphy's appreciation of the intellect acts, in this sense
at least, as an attempt to fend off immediate perception as discussed by Beckett in
"Proust". Early in Muiphy, Neaiy remarks, 'Murphy, all life is figure and ground.'
'But a wandering to find home' said Murphy. 'The face,' said Neary, 'or system of
faces, against the big blooming buzzing confusion'" 102 ; the implication is that it is
intellectual exploration, contemplation through reason, and the exploration of surface
that can possibly lead "home", but via a path that rambles undirected.
In many of the works that follow, symmetrical formations of variable scale and
the acute observation of everyday objects become the norm. Murphy's proud
statement of the exact amount of tea that he manages to receive from the waitress (1.83

98 "He lay in a beatitude of indolence that was smoother than oil and softer than a pumpkin, dead to
the dark pangs of the sons of Adam, asking nothing of the insubordinate mind." Samuel Beckett,
Dream of Fair to Middling Women, ed. Eoin O'Brien and Edith Fournier (Dublin: Black Cat Press,
1992), 44.
99/1'id., 125.
100Samuel Beckett, "Molloy" in The Beckett Trilogy (London: Picador, 1979), 64-5.
101 Arth ur Schopenhauer, op. cit., I, 19.
102Samuel Beckett, Murphy (London: Pan, 1973), 6.

46
cups for the price of one) 103 and his calculation of the number of ways in which his
biscuits can be eaten 104 make way for Watt's developing obsession with examining
every situation from all possible angles. Watt works through every permutation,
behaving much like a student of early Wittgenstein, attempting to reach a concise
statement of affairs by means of the reduction of ideas to the most fundamental logical
propositions.
For Watt, however, these processes seem almost devoid of the sense of a
search; they are increasingly ritualised into games in which it is the process that is
important, rather than any real personal involvement. Watt peers at ordinary objects -
the pot, for example, or the event of the visit of the piano-tuner and his son - but his
concern is with their external appearance, the form in which they present themselves to
him. This is contemplation through, rather than independent of, reason, and yet the
reasoning is mainly restricted to superficial mental wandering. The process is without
depth, however concentrated the consideration of surface details and their
relationships, progressing as if meaning could emerge through the simple
accumulation of facts in their presentational form. It seems to be the habitualisation of
the process itself which Watt thinks could uncover meaning, rather than the revelations
which might result from its suspension: it is the form of things, not their essence, with
which Watt is concerned, as is shown by Beckett's incorporation of the highly-
structured frog-song lo5 and the meaningless song of the mixed-voice choir heard by
Watt on the way to Knott's house106.
In Watt it is the protagonist himself who attempts the ordering of surface
events into a meaningful structure, this then being conveyed by Sam to the reader.
However, Sam's role is deliberately restricted by two factors: firstly, his story is
supposedly entirely indebted to Watt's description of events, and, secondly, Watt's
narrative was such that Sam missed much that he imagines would have been of great
interest concerning Watt's stay at Knott's house lo . Mercier and Gamier, on the other
hand, incorporates a more conscious external influence. In the description of their
attempt to meet at the outset of their strange journey, Mercier and Camier repeatedly
miss each other's return to the appointed meeting-place by alternately arriving,
realising that the other is absent, and wandering off for a while. This is presented in
tabular form, showing the various arrival and departure times for each character,
followed by the comment "what stink of artifice" 108. Again, the event is highly
structured through the very agency of extreme bad luck, and this ironical combination

103,Ibid., 51.
1041bid., 57.
105Samuel Beckett, Watt, op. cit., 135-7.
106ibid., 32-3.
101See ibid., 162-7.
108Samuel Beckett, Mercier and Canner (London: Pan, 1988), 9.

47
of contrivance and chance is acknowledged in this authorial comment. Similarly, the
reader of Mercier and Camier is periodically furnished with summaries of the
important events of the preceding chapters, as if this might establish a coherent frame
for the characters' apparently arbitrary experiences. In both cases, we are presented
with the self-conscious imposition of the possibility of apprehending meaning through
form, revealing a fascination with design and proportion and an association of the
content with the organisational processes, rather than an immersive consideration of
the nature of that content. It is almost as if the author is presenting both himself and
his audience with the question of whether or not the work has any meaning (just as
Hamm in Endgame tentatively ventures to ask "we're not beginning to ... to ... mean
something?" 109 , a suggestion that Clo y dismisses as ridiculous).
There seems, therefore, to be an anti-Proustian dimension to these works: as
Melvin J. Friedman has written, in Proust "everything is expressed through complex
interrelationships which result in what Beckett labelled 'the chain figure of the
metaphor' in his monograph on Proust. Beckett's characters, on the other hand,
although they grope in this poetic direction, depend finally on what they can
immediately perceive" 110 . This must be qualified, however, by the acknowledgement
that perception, in this case, is reliant upon the imtellectual assimilation of the
untrustworthy impressions received by the senses.
The characters' problems with substance and identity are extended into Molloy
and Malone Dies. Molloy recounts his mother's difficulties with his name, the pun on
the word "borne" doubly emphasising the ironical nature of this problem: "she never
called me son, fortunately, I could not have borne it, but Dan. I don't know why, my
name is not Dan. Dan was my father's name, perhaps" 111 . As far as Malone is
concerned, his obsession is with making an inventory of his possessions, as if this
will in some way clarify his perception of the world and his position therein.
Throughout these works, the exploration of events is confined to that which
can be easily stated in the form of words: the superficial examination of events
corresponds to their explication in the simplest linguistic terms in a deliberate refusal to
seek anything beyond. Watt's progressively reductive permutations lead, finally, to
the examination of the actual constituent parts of the words; he is compelled to re-
organise those elements into anagrams, the combinations of the words having been
exhausted. Molloy claims that "all I know is what the words know, and the dead
things, and that makes a handsome little sum, with a beginning, a middle, and an end
as in the well-built phrase and the long sonata of the dead" I12 ; he relates both words
109 Endgame (London: Faber and Faber, 1964), 27.
110Melvin J. Friedman, "The Novels of Samuel Beckett: An Amalgam of Joyce and Proust,"
Comparative Literature XII/1 (Winter 1960), 54.
111 Samuel Beckett, "Molloy," op. cit., 18.
112/bid., 31.

48
and their neat organisation to images of lifelessness, yet claims to know nothing else,
nothing beyond, instead emphasising the repetitive examination of the surface, the
formulation and re-formulation of the wanderings that could, but which are unlikely
to, find a home.
These themes - the deadliness of words and their typical structural organisation
into the attempted reflection of the everyday world, the resultant problems of identity
and naming, and the nullifying effects of habit - all reiterate those of Beckett's study of
A la recherche in consciously pessimistic terms. While in "Proust" Beckett states his
negative conclusions, denying Proustian affirmation, these early prose works
juxtapose futility with necessity, acknowledging no real alternative to the continued
search for effective expression. Puns and misunderstandings between characters
(often, paradoxically, extremely funny), stress the fragmentation of the self, the gap
between subject and object, and the problems of connotation. Similarly, the rejection
of causality denies existence any continuity: Molloy begins, "I am in my mother's
room. It is I who live there now. I don't know how I got here"113.
Any respect that Beckett had paid to the positive intuitions of involuntary
memory is dispelled by memories of the pain which often results, and thus the
restriction to the surface level is maintained. The association of these perceptions with
music is extended beyond Dream; just as Belacqua finds music annoying, Murphy
identifies it with Celia - whom he decides to leave - and her sexual favours: "Celia said
that if he did not find work at once she would have to go back to hers. Murphy knew
what that meant. No more music" 114 . The narrator of "First Love" is similarly
annoyed, "it being apparently impossible, physically impossible short of being deaf,
to get through this world, even my way, without hearing singing" 115 , and Molloy, in
an untypical moment of certitude, tells us "if there is one thing that gets on my nerves
it is music"116.
The reliance upon words in the face of their acknowledged inadequacy,
therefore, precludes the appreciation of music. In Watt, some semblance of relief from
the difficulties of linguistic signification seems to be provided when he rests, lying in a
ditch, and suddenly and inexplicably hears music 117 . The accidental and acausal
quality of these rare events and the temporary calm that results appear to suggest a
sense of liberation from the problems of meaning and reference. The fact that Watt's
ability to hear this music dissipates in proportion to his increasing entanglement with
words and their permutations indicates that he gradually loses the facility to perceive

113ibid., 9.
114Sarnuel Beckett, Murphy, op.cit., 47.
115, "First Love" in Four Novellas (London: John Calder, 1977), 21.
116, "Molloy," op. cit., 96-7.
111 Watt, op. cit., 32-3.

49
anything beneath the surface or to be transformed by the temporary suspension of
habit. Thus the Addenda includes reference to a "descant heard by Watt on the way to
the station" 118 , an event not mentioned in the actual narrated text.
The perception of this music fails to affect Watt in any true sense or to distract
him for more than a few moments from his ordinary mode of being. The instances are
not described in truly musical terms (even if the first song is rhythmically notated),
and in a sense such occasions correspond to the epiphanic examples of involuntary
memory in Proust. Both seem to appear as the result of the relaxation of habit,
occurring suddenly and unsought, and without any designated meaning. Both involve
unexpected sensory impressions, freezing the moment before the continuation of
"ordinary" behaviour. Similarly, neither actually demonstrates any alternative mode of
existence; they cannot, being situated outside the temporal, and it is this which
distinguishes Watt's "music" and Proustian involuntary memory from Proustian
music's temporal encompassing of atemporality. Additionally, this distinction is
precisely that which, in Proust, defines music as a more effective model than
involuntary memory; it provides an example for Marcel as well as arresting his
attention with the suggestion of something beyond his experience of reality.
Involuntary memory can perform the latter function only, as can the music heard by
Watt in his ditch.
Through the inclusion of these experiences, Watt seems to stand out from its
surrounding works. In several of the subsequent prose texts there are references -
though less and less frequent - to singing, choirs, humming, and to distant
whisperings, but none of these seem to instil the serenity of Watt's unexpected
experiences of music. Molloy describes hearing a far-off whisper that "is not a sound
like the other sounds, that you listen to, when you choose, and can sometimes silence,
by going away or stopping your ears" 119 ; his impression is of a sourceless sound
which is dissociated from linguistic signification but which he seems to regard as
meaningful. Here, however, there is a quality of insistence which is absent from
Watt's experiences. Molloy mentions other hummings and murmurings, often
associated with nature (bird-song or the buzzing of bees), all of which in a way imply
the momentary transcendence of the compulsion to define. After Molloy, however,
such references become increasingly infrequent and are no longer accompanied by the
suggestion of significance. In Malone Dies, the noises merge into "one continuous
buzzing " 120 (although a mixed choir is still detected, the sound appearingasif from
nowhere), and by The Unnamable a fully-fledged fear of sound has developed121.

118/bid., 254.
11 9Samuel Beckett, "Molloy," op. cit., 39.
120 , "Malone Dies" in The Beckett Trilogy, op. cit., 190.
121 "The Unmunable" in ibid., 356.

50
The incessant babble to which the Unnamable is reduced appears designed to exclude
the murmurings that are perceived as emanating from a world beyond: "that's all
words, they're all I have, and not many of them, the words fail, the voice fails, so be
it, I know that well, it will be the silence, full of murmurs, distant cries"122.
Existence increasingly comprises nothing more than verbal description, and the
rituals of habit are therefore maintained by means of incessant chatter. Molloy
perceives that the sounds he hears are not ordinary sounds of which the subject is in
control, but sounds that break through his verbal barriers and present themselves
without explanation, and this engenders the same fear of introspection as is expressed
by Belacqua in Dream. By The Unnamable, however, the voice is all that remains; the
vocal formation of words has become the sole means by which the protagonist can
attempt to verify his existence, and the fear of the beyond is the fear of non-referential
sound - of that beyond language - emerging from the gaps between words. The
characters retreat into the safety of the here and now, away from the intuition that was
warned of in "Proust" and which here takes the form of any sound which lies outside
the habitually significant.
It is possible, therefore, to trace a line of progression through Beckett's own
early works. In the development to Watt there is a fascination with the structure of
superficial experience and a delight in intellectual manoeuvre at the expense of any
deeper exploration: subsequently, we find a fascination with words and their
meanings. Watt, however, attempts to trace signification to the very insides of surface
events and their formulation, first through their reduction to their fundamental
elements, and then by rearranging the constituents of the words themselves. Only in
Watt does the protagonist seem to make a conscious decision to delve beyond words,
but the anagrammatic muddle in which he finds himself is too confusing and Watt is
no longer able to function in the everyday world of signs. Effectively, he has passed
beyond the stage at which the continuation of his ordinary life, to which linguistic
signification is vital, is possible. Thus his search beyond words, paradoxically,
destroys the ability to perceive anything further. Molloy and the following narrators,
therefore, gradually accept a return to words, but this entails a consequent return to the
habitual and stimulates the progressive building of defences against involuntary
perception. Juxtaposed with ever more reductive external circumstances, the danger
grows and the flow of words becomes more desperate. It is as if Watt's failure
confirms Belacqua's suspicions as to the painfulness of introspection and the pursuit
of meaning.
This process of development is accompanied by the presentation of non-
referential sound as an alternative, as alterior, but even when these sounds are actually

122/bid., 380-1.

51
referred to as music, their intimation of something beyond adheres more closely to the
behavioural pattern of Proustian involuntary memory than to Proustian music, and this
is emphasised by the dismissal of music as nothing more than an irritant. From this
perspective it is interesting to return to Proust and to note that, as well as frequently
relating involuntary memory to music, Proust does refer to an incident which lies
somewhere between the two, using a single sound without referential signification as
the inspiration for an involuntary perception. This involves the sound of a spoon
knocking against a plate, which for Marcel immediately evokes memories of a journey
in a railway carriage 123 . This employment of accidental sound, without words, in an
instance of sudden recollection finds its own origins in an incident in Proust's earlier
work, Jean Santeuil. In this formative example of involuntary memory, the pianist,
Loisel, plays a waltz tune in which Jean thinks he recognises a phrase. Suddenly
Loisel moves his fingers in such a way that, by chance, he produces a tone which
resembles the twanging sound of the ancient piano of Jean's grandfather; through this
accident Jean remembers this childhood experience and thereby recaptures a sense of
his past life124.
Through Proust's placing of this event within a musical situation, it is perhaps
possible to follow Proust's later presentation of both involuntary memory and music
back to this single incident and the immediate sensual impression that points beyond
its apparent simplicity. Other moments of pure communication - those which Beckett
neglects to mention - are often similarly based upon non-referential sound; this is
especially the case with Marcel's grandmother, as is shown by both the telephone call
and the song-like serenity of her dying breaths.
Jean-Pierre Banicelli has suggested that "Proust reacted to sound more than to
'music', formally speaking, as an art" 125 . It is true that Proust displays an extreme
sensitivity to noises of all kinds, and that sounds are often responsible for instances of
involuntary perception. It is also the case that these instances outnumber the truly
musical descriptions, but this is only to be expected, given the more experiential nature
of the accidents of memory, and to restrict Proust's musical sensitivity to the notion of
sound is to ignore the subtlety of the role of music as a model for Marcel's work.
Proust may avoid complicated musical description, but his evocation of music in terms
of its temporal operations and its effect upon the listener is quite thorough: these,
following Schopenhauer, constitute the extent of his concerns, and any further detail
would be superfluous.

123 Marcel Proust, op. cit., III, 900-1.

124Marcel Proust, Jean Santeuil, trans. Gerard Hopkins (Middlesex: Penguin, 1985), 642.
125Jean-Pierre Barricelli, Melopoesis: Approaches to the Study of Literature and Music (New York:
New York University Press, 1988), 124.

52
 This leads back into Beckett's early works, for, having traced the line of
dependence upon music revealed by certain of Proust's themes, having recognised
Beckett's preference for the pessimistic aspect of those themes and the fact that it is
that very negativity that leads to the reliance upon the musical model, it becomes
possible to identify a similar trail within Beckett's own output. As has been
demonstrated, these works take up and extend the bias revealed in "Proust". Thus the
same tendency towards fragmentation and multiplicity that Beckett recognises as
engendering the idea of music in A la recherche is delineated in early Beckett but in a
more concentrated form. Yet Beckett's apparent attitude to the Proustian musical
solution is explicitly repudiatory. On the one hand music is an annoyance, and on the
other its non-referentiality is reduced to the lower status of involuntary memory,
effective only momentarily and rejected due to its association with suffering.
Simultaneously, however, the fragmentation that disallows introspection engenders
the fascination with the play of surface and with the pleasure of forming artificial
structures. Meaning is denied outside the form of expression itself: the delight is in the
design and in the patterning of the presentational.
Here we can detect a correspondence with the Proustian distinction between
music and involuntary memory: it is the unfolding of sound-structures through time
but without any specific connotation which differentiates music from the static
instances of involuntary perception. Therefore, while Proust's problematics allow the
emergence of the musical model from its background position, Beckett's early
protagonists encounter intensified versions of the same difficulties and, in a sense,
stumble in a similar direction, revealing an unacknowledged preference for the
characteristics of music as defined by Schopenhauer and Proust. The possibility of
epiphany is even presented in the form of non-referential sound itself, but the
obsession with the naming of meaning and the fear of introspective pain are too great,
and the tendency is disavowed by asserting a dislike of music.
It is possible, therefore, to begin to understand Beckett's "Proust" as the link
between his early fiction and Proust's delineation of a chain of themes conditioned by
the formative conception of music. It is the very bias of "Proust" that develops this
correspondence, simultaneously concealing and revealing the tendency towards music
that is in different ways manifested in the work of each author. This allows Beckett to
conclude his study of A la recherche with the claim that music plays a catalytic role in
Proust, thereby hinting at the path to be traced through his own study as well as
through A la recherche itself. In Beckett's early fiction, however, the musical element
as delineated within Proust's themes is forced open, such that the immediate sensory
experience of sound is separated from its dynamic function: the content, as it is here
presented, is divorced from the form. While the exploration of design and symmetry
realises a preference for the play of referentially meaningless surface and the

53
consequent promotion of a state that appropriates to that of music, the content
disavows any resultant transcendence or intimation of the beyond (such as would be
required by Schopenhauer or Proust), instead maintaining the stability of the known,
of the comfort of words even in the face of their deadliness.
A distinction between the exterior and the interior is thereby established, but
the dichotomy is somewhat confused. The gradual elimination of external description
implies an orientation towards the interior, but, simultaneously, the resultant barrage
of words attempts to deny the beyond and to repudiate depth. In an interview
concerning his lectures on Beckett and Proust, William Burroughs said "I think that
my angle was that they were as far apart as you could possibly get. One is going in,
and one is going out" 126 . When pressed as to whether Marcel does not, perhaps,
reach inside by means of memory, Burroughs clarified his position, saying "oh yes,
of course, but there's no dichotomy between inside and outside" 127 , thereby implying
that Beckett's approach retains such a polarisation. This perhaps reduces the
complexities of Beckett's tendency towards contraction, but it nevertheless pinpoints a
vital distinction. The relationship between the exterior and the interior in the worlds of
both authors is essentially that of the ideal and the real; Marcel's progression through
everyday experience includes occasions of insight and thus he is finally able to assert
the possibility of an "ideal real". Beckett's characters, however (at least until the later
work), insist on the isolation of one from the other and on the necessity of holding on
to that which is known.
However, after The Unnamable a change begins to take place. A separate
world of enclosed situations is established, each work evolving its own isolated
landscape. The desperate chatter gradually calms down; the plays that follow The
Trilogy, such as Waiting for Goclot and Endgame, include moments of personal crisis,
but while the need for progressive motion is maintained throughout, particularly in
terms of a searching through words, the anxiety of even this is very gradually
reduced. Thus the writing of the later short prose is more concerned with the evocation
of unnamed characters in contained situations. Experiential description is almost
entirely absent and the characters gradually achieve a shade-like formlessness, as does
the expression; the words are no longer employed within conventional structures, but
proceed in the manner of a careful, progressive elaboration of a basic situation,
avoiding poetic symbolism at the same time as eschewing the specificity of ordinary
prose.
Locations simply are and subjects are simply there, in the Heideggerian sense
of "being thrown", and hence the "narrative" proceeds without objective setting or

126Nicholas Zurbrugg, "A Footnote to William Burroughs's Article 'Beckett and Proust'," Review of
Contemporary Fiction VII/2 (Summer 1987), 32.
127 Ibid., 33.

54
explanation, plunging the reader directly into the strangeness of each world.
Additionally, the progress of the words corresponds to the developing exposition of
the situation: the two are inseparable, and the early dualism of the habitual "here and
now" and the involuntarily apprehended "beyond" is collapsed. As Burroughs states,
Beckett "is perhaps the purest writer who has ever written. There is nothing there but
the writing" 128 , and this is the result of the exclusion of extraneous detail: as Beckett
once wrote of Joyce's Work in Progress, "here form is content, content is form"129.
The words flow, incorporating elements of alliteration and onomatopoeia, but the
sense often remains unclear. Landscapes may be evoked and actions are sometimes
described, but their meaning remains obscure; in this way, Beckett negates the
referential content of his expressive forms and moves towards the state of music.
In rehearsal for Not I, Beckett once told the actress Jessica Tandy that he was
"not unduly concerned with intelligibility. I hope the piece may work on the nerves of
the audience, not its intellect" 130 ; the importance of referential significance therefore
recedes behind the more immediate sense of significance and the patterns of the
words. The emphasis is upon the form that attempts to accommodate being - "it is the
shape that matters" 131 - but this no longer results in the creation of artificially
structured situations as in the earlier works: it is now the very exposition of content
that constitutes those structures.

In Beckett's early output, the fear of penetrating the surface divides the
Proustian conception of music as non-referential form and the direct reflection of
essence, the former being maintained in terms of a fascination with pure and
meaningless design, the latter being rejected outright. In the later prose, however, this
separation of form and content has been repaired and, subsequently, there is a
resolution of ideal and real, of exterior and interior. In this way, the development of
Beckett's work beyond the crisis of The Unnamable perhaps follows more closely
than Proust himself the solution to Marcel's literary problem; Marcel recognises the
implications of the musical model, but Proust's writing, however impressionistic, still
maintains the fundamental dependence upon linguistic signification and narrative
development. Proust can never actually begin to eschew the referential framework as
Beckett can, nor would he wish to. In taking this additional step, therefore, Beckett in
his own terms heeds his acknowledgement of music as Proust's catalyst, this only

128Williana Burroughs, "Beckett and Proust," Review of Contemporary Fiction V1112 (Summer1987),
30.
129Samuel Beckett, "Dante...Bruno. Vico..Joyce" in Disjecta: Miscellaneous Writings and a Dramatic
Fragment, ed. Ruby Cohn (London: John Calder, 1983), 27.
130S.E. Gontarski, The Intent of Undoing in Samuel Beckett's Dramatic Texts (Bloomington:
Indiana University Press, 1985), 19.
1 3 1 Quoted from Harold Hobson's interview with Samuel Beckett in ibid., 18.

55
being possible following the resolution of the dualities and dilemmas of the early
work, having achieved a more pure evocation of the interdependence of existence and
expression.
The earlier works, though simultaneously dismissing music as an annoyance,
evoke an indirect reference to musical qualities through their exploration, following
"Proust", of those thematic aspects which in A la recherche tend towards the musical.
The later works, however, achieve a more full appropriation of musical characteristics,
the individual connotations of words being understood only through their formal
deployment. Additionally, Beckett rejects the need to assert transcendental meaning;
while for Proust, following the metaphysical tradition, music must evoke an eternal
world of truth beyond the ordinary, Beckett's work establishes no transcendental
signified. It neither rejects nor affirms such a notion, and this, too, is appropriate to its
musicality: music simply makes no comment as to its own powers of signification.
This opens up the realm of connotation for both music and Beckett's later
work, for, as Derrida writes, there are

two interpretations of interpretation, of structure, of sign, of play. The one seeks

to decipher, dreams of deciphering a truth or an origin which escapes play and
the order of the sign, and which lives the necessity of interpretation as an exile.
The other, which is no longer turned toward the origin, affirms play and tries to
pass beyond man and humanism, the name of man being the name of that being
who, throughout the history of metaphysics ... has dreamed of full presence, the
reassuring foundation, the origin and the end of play 132.

Late Beckett, like music, has reached a de-territorialised position independent of the
need for stable foundation.
Beckett thus develops an orientation away from designative interpretation and
towards alterity and the true recognition of difference; he gradually dismisses the
modernist need for overall unity effected by the affirmation of coherent meaning and
the justification of motivation through the appeal to the transcendental. An
acknowledgement of the otherness of music is therefore achieved by the movement
away from these tendencies and towards the condition of music; an attempt is made to
accommodate certain musical characteristics, but not to encompass it within some ideal
unity: difference is ultimately fully recognised in the Beckettian admission of failure.
In this way (and as will later be explored in detail), Beckett provides a link
between modernism and postmodernism, examining the preoccupations of the former
before dismissing them in favour of the open conditions of multiplicity and play, and
at the root of this process is the model of music and Beckett's developing perception
and acknowledgement of it. It could even be suggested that Beckett effectively carries
music forward from its appropriation by modernist literature, (which, in turn,

132jacques Derrida, "Structure, Sign, and Play" in op. cit., 292.

56
followed the Romantic appreciation of musical "vagueness"), into the postmodern
world, where it should find itself embraced through its natural resistance to definitive
interpretation. The denial of the need for foundation or origin exorcises the
Schopenhauelian conception of music's relationship to an essential reality, asserting a
preference for the play of signification free from the notion of transcendence.

57
CHAPTER THREE
The Double Image of Music in Beckett's Early Fiction

Summary:
Beckett's early fiction - the Dantean origins of the character of Belacqua and
his desire for undisturbed mental absorption - Beckett's general association of mental
activity with male and (grotesque) physicality with female characters in Dream of Fair
to Middling Women and More Pricks Than Kicks - the Alba (and Lucy) as
transcending such divisions through their elevation beyond gender distinctions -
Beckett's extension of this system of binary oppositions, associating music with the
irrational, negative sequence of terms and hence with the female characters - the
further use of musical metaphors to lament the impossibility of following the Proustian
solution with its imposition of unity upon characters and events.
Belacqua's expression of his literary ideals in terms of the true reflection of the
chaos of experience - the correspondence to ideals expressed by Beckett himself- the
use of Beethoven (particularly the Seventh Symphony) as the musical model for this
determination to move "between the terms" of language - the rejection of Proustian
notions as not, therefore, involving the outright rejection of music as a model - the
non-sexual association of this second musical model with the effectively genderless
Alba and Lucy - the Beethovenian model's implication of a need to begin to dismantle
the referential framework of language.
These implications as not immediately realised - the stylistic refinement of the
bizarre language of Dream and More Pricks Than Kicks - the influence of both
Descartes and Geulincx upon the mind-body dualism of Murphy - the additional
influence of Schopenhauer, Spinoza and Leibniz, and the combination of their ideas
into a single personal system - the failure of this system and the pervasive scepticism
towards such solutions - the deployment of the figure of Denwcritus as a means of
expressing this futility - Denwcritus' resistance to all-encompassing, unified
philosophical theories - Beckett's use of Democritus to mock Murphy's attempts at
self-knowledge.
The Denwcritean depiction of a state of dynamic flux as correspondent to
Belacqua's (and Beckett's) delineation of experience as too diffuse for full
comprehension and reflection - the relationship between the Denwcritean void and the
notion of the "Beethoven pause" - the subsequent parallel between the role of
Democritus in Murphy and the Beethovenian model in the early works - the proposed
acceptance of chaos, otherness, and the irrational - this as an alternative to the quest
for absolute self-knowledge, but an alternative which cannot be confronted until

58
Watt's exhaustion of rational systematisation and the Trilogy's exploration of
questions of identity.
Beckett's later works as discarding dualistic knowledge-systems - the
consequent breakdown of traditional linguistic structures and creation of provisional,
shade-like characters - this "in-betweenness" as covertly prefigured in the early works
by the use of the Beethovenian musical model and its association with the Democritean
void in Murphy - Beckett as therefore exploring the inadequacy of (traditionally male)
logocentric rationality and developing a literature which, taking the genderless figure
as its muse, attempts to reflect true experience through the breakdown of conventional
referentiality.

Beckett's texts display a consistent preoccupation with the nature of the self,
knowledge and experience. His first novel, Dream of Fair to Middling Women, was
completed in 1932 in Paris, when Beckett was twenty-six. However, the book
remained unpublished until after his death, and even then its appearance was
controversial; doubts have been expressed as to whether Beckett ever intended it to
reach the public and, if so, to whom the editing and publication should have been
entrusted l . Sections of the novel appeared in other forms (as Text and Sedendo et
Quiescendo2 , and much of the material was also used in the poetry of Echo's Bones),
but Beckett clearly questioned the worth of this early work, and he later prevented the
reprinting of More Pricks' Than Kicks (a volume of short stories which includes

1 In his foreword to the Black Cat Press first edition of Dream of Fair to Middling Women, Eoin
O'Brien states that while Beckett did not wish the work to be published during his lifetime, he had
agreed that it was bound to reach the public eventually. O'Brien says, "he asked me to hold the 'key'
to the chest 'until I saw fit'". The Black Cat edition appeared in October 1992, but in 1993 circulation
in this country was halted by an injunction taken out by John Calder, who was producing his own
edition. Calder had initially endorsed O'Brien's editorship and the two had worked together until
falling out over the format of the book and the costs involved. Calder then claimed that he doubted the
reliability of O'Brien's statement of Beckett's wishes, and accused the Black Cat edition of inaccuracy.
The matter was clarified by a letter to the Times Literary Supplement from Edward Beckett stating, in
response to Calder's claims, that "Dr. O'Brien was appointed as Editor of the work by the Estate ...
and he remains so". Several months later, however, a further letter from John Calder strangely
continued to assert that his was the edition authorised by the Beckett Estate and that his text (and the
US Arcade edition) corrected O'Brien's inaccuracies. The comments of other Beckett scholars,
however, seem to support Black Cat and Edward Beckett's approval of that edition; Gerry Dukes of the
University of Limerick wrote backing O'Brien's claim that the Calder and Arcade publications contain
many mistakes, and the letter goes on to point out that Calder's editions of other Beckett texts are
notoriously inaccurate.
See Eoin O'Brien, foreword to Samuel Beckett, Dream of Fair to Middling Women, op. cit., ix-x.
The dispute was initially reported in the "NB" section of the Times Literary Supplement 4708 (June
25, 1993), 16, and the responses appeared in the following TLS columns of letters; 4709 (July 2,
1993), 17; 4711 (July 16, 1993), 16; 4731 (December 3, 1993), 15; 4736 (January 7, 1994), 13.
Interestingly, similar arguments have more recently been taking place between John Calder and Barney
Rosset (Grove Press) over Rosset's decision to publish Beckett's early play, Eleutheria. See Times
Literary Supplement 4805 (April 28, 1995), 19 and 4806 (May 12, 1995), 15.
2Samuel Beckett, "Sedendo et Quiescendo," Transition XXI (March 1932), 13-20; "Text," New
Review II (April 1932), 57.

59
episodes from Dream). For those interested in Beckett's work, however, the early
texts provide an interesting context for ideas examined more successfully in the mature
writing, helping to clarify the process by which Beckett became established as a major
author.
The protagonist of Dream (and of More Pricks Than Kicks) is Belacqua
Shuah; he takes his name from the character encountered in Dante's Purgatorio as the
pilgrim climbs the mountain to the gates of Purgatory proper. Sitting in the shade of a
large boulder is Belacqua (said to have been a Florentine musical instrument maker
known to Dante). The pilgrim asks Belacqua why he does not proceed upwards, to
which Belacqua replies: "0 brother, what is the use of going up, for God's angel that
sits in the gateway would not let me pass to the torments?" 3 . This is Belacqua's only
appearance in Dante, and yet this personification of indolence and lethargy (with his
"lazy movements and curt speech" 4 ) struck Beckett sufficiently for him to develop his
protagonist from this image. Dante's Belacqua has postponed repentance for his sins
through laziness, and as a result cannot yet be admitted to Purgatory: he must wait for
a period equal to the length of his time on earth. The image, therefore, is of a
continually waiting figure, sitting with his knees pulled up to his chest as if in the
foetal position. Clearly there is a strong association between this character and not
only Beckett's Belacqua but also many later Beckett figures, both in terms of their
inactive self-absorption and their tendency either to adopt the foetal position or to
express a desire to return to the womb5.
Beckett's Belacqua is of similar character to Dante's: "he lay lapped in a
beatitude of indolence that was smoother than oil and softer than a pumpkin.... He
moved with the shades of the dead and the dead-born and the unborn and the never-to-
be-born in a Limbo purged of desire" 6 . This laziness allows Belacqua to retreat into
the depths of his mind in a manner evocative of both a return to the womb and a desire
for death: "for the mind to be enwombed and entombed in the very special manner that
we will have more than one occasion to consider was better still, a real pleasure"7.
Thus Belacqua associates the life of the mind with bodily inactivity, attempting, in
Cartesian fashion, the negation of his bodily existence in order to heighten the pleasure
of his mental absorption; as a further indication of this we are told that, with regard to

3Dante, The Divine Comedy: Purgatorio, trans. John D. Sinclair (New York: Oxford University
Press, 1939), canto IV, 63, lines 127-9.
4Ibid., line 121.
5Watt, for example, seeks sanctuary from the world by crawling into ditches and adopting the foetal
position. Such imagery is often echoed elsewhere, and the narrator of Murphy makes explicit the link
back to Dante's original description, referring to Belacqua's "embryonal repose". See Samuel Beckett,
Murphy, op. cit., 48, and Watt, op. cit.. For further discussion see Walter A. Strauss, "Dante's
Belacqua and Beckett's Tramps," Comparative Literature XI/3 (Summer 1959), 250-61, and Ruby
Cohn, "A Note on Beckett, Dante, and Geulincx," Comparative Literature XII/1 (Winter 1960), 93-4.
6Samuel Beckett, Dream of Fair to Middling Women, op. cit., 44.
7 Ibid., 6.

60
Belacqua, the narrator cannot bring himself to conjugate the verb "to be" without a
shudder8.
This early Beckettian distinction between mind and body broadens out into
associations with other binary oppositions, perhaps the most obvious being that of the
male and female figures. In Dream of Fair to Middling Women and More Pricks Than
Kicks, the male protagonist is obsessed by his mental life, attempting to attain a state
of self-knowledge by transcending sensual distraction. The female characters, on the
other hand, generally amount to little more than the sum of their (often fairly
disgusting) physical parts. A clear misogyny is apparent in the depiction of this
grotesque assortment of characters; the use of the definite article before their names
(the Smeraldina-Rima, the Frica, and so on) emphasises their presentation as objects,
and this is enhanced by their individual descriptions. The Smeraldina-Rima is a "slob
of a gir1" 9 with a body that is "definitely all wrong. Poppata, big breech, knock-knees,
ankles all fat nodules, wobbly, mammosa, slobbery-blubby, bubbubbubbub, a real
button-bursting Weib, ripe" 10 . Her face is beautiful, but even this takes on a negative
connotation as it is this beauty, combined with Belacqua's lethargy, which ensnares
him in the first place, "his fatigue on that occasion making him attentive to her face
only".
The entry of the Syra-Cusa, similarly, focuses attention on her physical
appearance, and Belacqua immediately proceeds to compare the attributes of the two
women. In the case of the Syra-Cusa the body is described as beautiful, but the
analogies employed are animalistic: "the sinewy fetlock sprang, Brancusi bird, from
the shod foot.... Her neck was scrawny and her head was null" 12 . The face certainly
does not come up to scratch: "her eyes were wanton, they rolled and stravagued, they
were laskivious and lickerish, the brokers of her zeal, basilisk eyes, the fowlers and
hooks of Amourr, burning glasses" 13 . The eyes suggest a predatory sexuality, a
feature which is clearly not considered a positive attribute and one which is shared by
nearly all the females; early in the book, for example, we are told that the Smeraldina-
Rima rapes Belacqua ("then everything went kaputt" 14 ). The entry of the Frica is cast
in similar terms, reiterating the horse imagery from the description of the Syra-Cusa:
"her horse-face ... with nostrils of generous bore. The mouth champs an invisible bit,

8/bid., 46.
9/bid., 3.
10/bid., 15.
11 /bid., 3.
12/bid., 33.
13Mid., 50.
14/bid., 18.

61
foam gathers at the bitter commisures" 15 . Later, the description becomes more extreme
- "we have the Frica, looking something horrid. Throttled gazelle gives no idea" 16 -
and rampant sexuality is again suggested: "in her talons earnestly she clutches Sade's
Hundred Days"17.
These women are defined solely in terms of their bodies and their voracious
appetites. Their enjoyment of food and drink is similarly exaggerated into the
grotesque and becomes associated with their hunger for sex; for example, the
Smeraldina-Rima is described attacking her food in front of Belacqua: "she
countermanded the soup. Now she was lashing into the cookies.... Every now and
then she would peep up at him out of her feast of cream, just to make sure he was still
there to kiss and be kissed when her hunger would be appeased by the Schokolade
and cookies"18.
The Smeraldina-Rima, the Syra-Cusa and the Frica all appear in both Dream
and More Pricks Than Kicks, and the minor female characters in the stories written
especially for More Pricks Than Kicks are portrayed in a similar manner. Ruby Tough
is described as a slut by her own father 19 , while Hermione Nautzshe is "a powerfully
built nymphomaniac" 20 . Women are often past their best (Ruby was once beautiful but
is no longer so, and the description of her mother emphasises that she is "well past the
change" 21 ). On only one occasion do we encounter beauty, in the form of Lucy in
"Walking Out": "in face and figure Lucy was entrancing, her entire person was quite
perfect" 22 . However, even here the narrator cannot bear to withhold the information
that this body is shortly to suffer a nasty accident ("her poor body that must
wither"23).
The concentration on the physical description of the women is complemented
by the rarity with which they display any intelligence. The Smeraldina-Rima's attempt
to write down her feelings for Belacqua is mocked by the mode of expression and the
spelling and punctuation mistakes, and the image of her face spattered with ink is
equally ridiculous: "your letter is soked with tears death is the onely thing. I had been
crying bitterly, tears! tears! tears! and nothing els, then your letter cam with more

15 Ibid., 179, and Samuel Beckett, "A Wet Night" in More Pricks Than Kicks (New York: Grove
Weidenfeld, 1972), 50.
16Samuel Beckett, Dream of Fair to Middling Women, op. cit., 215, and "A Wet Night," op. cit.,
61.
17 , Dream of Fair to Middling Women, op. cit., 179, and "A Wet Night," op. cit., 50.
18 , Dream of Fair to Middling Women, op. cit., 106.
19 , "Love and Lethe" in More Pricks Than Kicks, op. cit., 92.
20 "What a Misfortune" in ibid., 138.
21 , "Love and Lethe," op. cit., 85.
22 "Walking Out" in More Pricks Than Kicks, op. cit., 105.
23 Ibid., 106.

62
tears, after I had read it ofer and ofer again I found I had ink spots on my face" 24 . Not
only are the women uninterested in mental activity - Belacqua says to Lucy, "you
don't believe in these private experiences, women don't I know as a rule" 25 - but their
appetites and demands also constantly distract Belacqua from his attempts to retreat
into the "asylum" of his mind: women are always "busy doing something to you,
raping you, pumping your hand, frOling you like a cat in a rut, clapping you on the
shoulder, smelling at you and rubbing against you like a dog or a cat, committing
every variety of nuisance on you, or making you do something, eat or go for a walk or
get into bed or out of bed or hold on or move on" 26 .
The mind-body dualism is therefore clearly aligned with male and female
characteristics and, as Mary Bryden points out, even though the women can be
divided into the beautiful and the ugly (sometimes even within one body), they are
clearly grouped together as essentially "other" as a result of their bestial physicality:
"even when impeded by physical, often grotesque handicaps, they continue to stride
remorselessly across the male life-space, appropriating it, and reportedly, polluting
it" 27 . Of course, as Susan Brienza observes, the narrator's derogation of women need
not necessarily imply that Beckett takes the same position. Certainly, Belacqua does
not escape the biting humour of the narrator, but nevertheless, as Brienza goes on to
show, that which surrounds the other characters is especially scathing, suggesting a
certain empathy with the protagonist and a lack of sympathy towards those (women)
who cause him difficulties 28 . Additionally, the negativity is almost universal: "in
general, Beckett's characterisation of women alternates between stereotypes of
femininity and bizarre reversals of the stereotypes ... [women are] either too sensuous
and too concerned with matters of appearance or totally unattractive"29.
The exception is the character of the Alba (although this has often been ignored
by critics, presumably in the eagerness to stress the otherwise all-encompassing
misogyny of the early works). The Alba's description, unlike that of the other women,
does not comprise an immediate survey of her physical attributes. Nor is she stupid;
her demand that the Polar Bear should tell her "about Louis Labb6, or the Holy Ghost
or the unreal coordinates" 30 suggests a thirst for knowledge, and she listens to him
speak without interrupting. With Belacqua, the Alba participates in his (often obscure)

24Samuel Beckett, Dream of Fair to Middling Women, op. cit., 55, and "The Smeraldina's Billet
Doux" in More Pricks Than Kicks, op. cit., 152.
25 , "Walking Out," op. cit., 107.
26 Dream of Fair to Middling Women, op. cit., 36.
27Mary Bryden, op. cit., 15.
28 See Susan Brienza, "Clods, Whores, and Bitches: Misogyny in Beckett's Early Fiction" in Linda
Ben-Zvi (ed.), op. cit., 92.
29/bid., 91.
30Samuel Beckett, Dream of Fair to Middling Women, op. cit., 164.

63
banter on equal terms31 , and she is allowed to join him in the shadow of a large rock
(in reference to the location of Dante's Belacqua - given the association of Belacqua's
indolent self-absorption with his position in the shade of this rock, the Alba's being
allowed to join him here suggests a strong empathy between the characters). We are
told that she is intelligent and sensible, and that even though "what wisdom she had
acquired ... she had, in common with her consoeurs, acquired empirically. It was of
merely human scope. It was valid only up to a point" 32, she moves beyond those
sisters in recognising the fact: "this core of awareness, a greater treasure than any
extract of experience, set her apart from the few women he had met and the few more
he was ever likely to meet" 33 . It is true that she, like the other women, tells Belacqua
to "brood less"34 and that she is guilty of a certain fickleness, but these are minor
defects in comparison with those of the other female characters.
The importance of the Alba's difference is made clear in the episode
concerning the party-dress. Belacqua reads in a paper that a woman

is either: a short-below-the-waist, a big-hip, a sway-back, a big-abdomen or an

average. If the bust be too cogently controlled, then shall fat roll from scapula to
scapula. If it be made passable and light, then shall the diaphragm bulge and be
unsightly. Why not invest therefore chez a reputable corset-builder in the
brassiere-cum-corset décolleté.... It bestows glorious diaphragm and hip
support, it enhances the sleeveless backless evening gown35.

This article causes Belacqua to panic, wondering whether or not the Alba will be
wearing such a backless dress to the party; the implication is that if she does, she can
no longer be viewed differently to other women as she will fit into one of the listed
categories. Rushing to the Alba's house, he is relieved to find that the dress is not
backless and requires no corset, instead fastening with buttons and thereby confirming
that "she was not to be classified. Not to be corseted. Not a woman"36.
This last sentence is revealing. Thus far we have been given the impression of
the Alba as in a class of her own amongst her sex. Now, on the other hand, the
suggestion is that she has transcended the category of woman, presumably by means
of her intelligence and her empathy with Belacqua. From this perspective it seems
especially significant that while the other male-female relations are always sexual,
Belacqua and the Alba do not have sex: "he has not lain with her. Nor she with him.
None of that kind of thing here, if you don't mind" 37 . The preference for a dress

31 See ibid., 173, for example.

32 Ibid., 192.
33Ibid.
34 1bid., 190.
35 Ibid., 204, and "A Wet Night," op. cit., 52.
36/bid.
37 mid., 177.

64
which fully covers the body might therefore be interpreted as a wish to ignore the
female body within, and the Alba is similarly described as acquiring "a new quality in
her presence, a silence of body" 38 . Clearly the Alba reaches a higher plane of being
than the other female characters, but the condition of doing so is that she can no longer
be considered a woman. Thus while the character initially seems to provide an
exception to the misogyny, further consideration suggests that her position actually
confirms such an attitude, emphasising the association of woman with body and male
with mind.

The polarisation of mind-body and male-female is further extended into the

association of music with the bodily and female side of things. This is as would be
expected, given the long-established tendency of Western culture to articulate
(sometimes covertly, sometimes more explicitly) a system of binary oppositions
within which certain terms are related. The origins of this lie in the Pythagorean "Table
of Contents" as set down in Aristotle's Metaphysics:

limit unlimited
odd even
one plurality
right left
male female
at rest in motion
straight crooked
light darkness
good evil
square oblong39

Rationality and the life of the mind have always been strongly associated with the male
and with the concomitant terms in the taxonomy. Of course, this system of polarities
"is not a system of archetypes; its terms are not eternal and unchanging but rather fluid
and at times inconsistent" 40 . However, even a cursory survey of history and literature
confirms that Western culture has always valued rational thought, its related terms,
and their identification with the active male more highly than the opposite terms (which
generally associate the emotions and the more passive images of nature with the
female). Even the primacy of objectivity within such a system highlights the implicitly
loaded values of the dualism, given the universal association of the female with the
inability to sustain objectivity in the face of a (supposedly) inherently sensuous and
emotional nature. As Mary Bryden states, with reference to Haile Cixous'

38 Ibid., 169.
39See Aristotle, Metaphysics: A Revised Text with Introduction and Commentary by W. D. Ross,
Vol. I (Oxford: Clarendon, 1924), 142.
40Carol Helmstetter Cantrell, "Cartesian Man and the Woman Reader: A Feminist Approach to
Beckett's Molloy" in Linda Ben-Zvi (ed.), op. cit., 119.

65
deconstruction of these categories, "where male and female are regarded as polarities -
as 'Man' on the one hand, 'Woman' on the 'Other', rather than as 'men and women',
and where male is taken as the central reference point or norm - Woman becomes
deviant value, object, absence, and chaos, to subject-Man's sovereign presence"41.
Thus the female becomes the negative value, diffuse and irrational beside the rationally
coherent male.
Examining Beckett's Whoroscope notebook from the early 1930s, Bryden
found that Beckett's ideas seemed to echo this system: he had

jotted down a number of such contrastive values, set in antagonistic relation by

an interposal v (versus). The list includes male versus female, though Beckett
intervenes to reverse this ordering, then enabling the first-placed female to match
other values such as darkness (versus light), imperfection (versus perfection) and
2-time (versus 3-time) in music (just as Aristotle aligns male with 'odd' and
female with `even'). Moreover the et cetera which closes the list indicates
Beckett's acknowledgement of the extensibility of such hierarchical pairs42.

Given the privileging of the logos as man's primary means of expressing his
rationality, it is perhaps not surprising that music should find itself associated with the
opposite (and, by implication, negative) sequence of terms. Similarly, the fact that
much musical philosophy focuses on its ineffability (and even, often, on its close
relationship with the emotions) also explains the tendency to associate the art-form
with the female, bodily, less rational side of things.
As a result of all this, it seems fairly logical that throughout Dream of Fair to
Middling Women and More Pricks Than Kicks, women are repeatedly associated with
music. The Smeraldina-Rima announces "that she cared for nothing ... so much as the
music of Bach and that she was taking herself off almost at once and for good and all
to Vienna to study the pianoforte" 43 . Once there, her letter to Belacqua tells him that
her only consolation in his absence is her struggle to play a Beethoven sonata. In
"What a Misfortune", Una bboggs is described as very dull, "but withal she rejoiced
in one accomplishment for which Bel had no words to express his respect, namely, an
ability to play from memory, given the opening bar, any Mozart sonata whatsoever,
with a xylophonic precision" 45 . Music is frequently associated with sexual images of
women and sometimes with actual sexual activity. Again in "What a Misfortune",
Sproule has a vision of a beautiful Girl Guide: "she beckoned him with her second
finger, like one preparing a certificate in pianoforte" 46 . Similarly, the narrator says of
the Syra-Cusa that "to take her arm, to flow together, out of step, down the asphalt
41mdi. Bryden, op. cit., 5.
. . .y
••

42Ibid., 17.
43 Samuel Beckett, Dream of Fair to Middling Women, op. cit., 3.
44Ibid., 58, and "The Smemldina's Billet Doux," O. cit., 155.
45Samuel Beckett, "What a Misfortune," op. cit., 121.
46Ibid., 132.

66
bed, was a foundering in music" 47 (the use of the word "foundering" also extending
the horse imagery found in the earlier description of her appearance).
The Smeraldina-Rima's rape of Belacqua is described as queering his pitch",
and the association is elaborated in the protagonist's consideration of his visits to a
brothel. Belacqua is disturbed by the fact that his visits leave him with a feeling of
"peace and radiance, the banquet of music" 49 that he otherwise identifies (at this point,
if not later) solely with the Smeraldina-Rima. This association results in his conception
of her "oneness" fragmenting into images which encompass a range of similar
experiences with other women, and he therefore decides to give up his use of
prostitutes so as to "be spared Beethoven through a bagpipe" 50 : "it was intolerable that
she should break up into a series of whores"51.
This example establishes a link between the different uses of musical metaphor
in the early works. Just as the narrator describes Belacqua as a "booby" for insisting
on the indivisibility and unity of his conception of the Smeraldina-Rima 52 , a musical
analogy is invoked by the narrator for the discussion of the problems of the book.
Early on in Dream we are told that if only the characters were such that they could be
summed up as individual musical notes - in this case the analogy is with the twelve
different Chinese al and nu sung by the male and female phoenix - then "we could
write a little book that would be purely melodic, think how nice that would be, linear,
a lovely Pythagorean chain-chant solo of cause and effect, a one-figured teleophony
that would be a pleasure to hear" 53 . Unfortunately, however, these characters will not
toe the line: "but what can you do with a person like Nemo who will not for any
consideration be condensed into a liii, who is not a note at all but the most regrettable
simultaneity of notes" 54 . Later on the same images are reiterated: the characters "let us
down, they insist on being themselves.... The whole fabric comes unstitched.... The
music comes to pieces. The notes fly about all over the place, a cyclone of
electrons" 55 . If Belacqua were able to act as a typical modernist narrator and
synthesiser of events and characters (along the lines of Proust's Marcel, for example,
or "Watson or Figaro or Jane the Pale.. •"56), he could be employed as a "tuning-fork
to mix with the treacherous litis and li g s and get a line on them" 57 . Unfortunately,

47Samuel Beckett, Dream of Fair to Middling Women, op. cit., 33.

48Ibid., 18.
49 mid., 40.
50Ibid., 42.
51 Ibid., 41.
52See ibid.
53Ibid., 10.
54Ibid.
55Ibid., 112-3.
56Ibid., 125.
57 Ibid.

67
though, we are told that he is not suitable, and in the end Beckett can only "send
Belacqua wandering about vaguely, thickening the ruined melody here and there"58.
As for the female characters in Dream, the narrator evokes a similar musical
analogy in order to indicate that he could, if his intentions were not otherwise, position
the women within a neat, self-contained structure: "we could chain her [the Syra-
Cusa] up with the Smeraldina-Rima and the little Alba, our capital divas, and make it
look like a sonata, with recurrence of themes, key signatures, plagal finale and all"59.
Here, then, Beckett's narrator seems to expand upon his comments in "Proust";
whereas Proust deploys the concept of music as a model for his own art, Beckett
seems to stress the impossibility of this. Beckett effectively subverts Proust's model,
deploying the analogy of music precisely in order to expose the impossibility of
forcing the characters into a "purely melodic" little book. As Nicholas Zurbrugg puts
it, this is vital to the more general rejection of the possibility of Proustian
transcendental apperception: "neither Dream's narrator, nor Belacqua, receive any
musical intimation of the permanence and reality of either the personality or art" 60 . Not
only this, but, as was seen in the previous chapter, in reflecting Beckett's own
negative interpretation of Proust, Belacqua shrinks from the pain of evocative
introspection. He often subverts images taken from A la recherche; his determination
to see the Smeraldina-Rima as a unity, for example, echoes Marcel's conflicting
visions of the fragmentary Albertine, and on one occasion Belacqua even attempts a
deliberate re-enactment of Marcel's final experience of involuntary memory in which
he stumbles on cobbles and recalls an image of Venice 61 : "the wattmen tittered as I
tottered on purpose for radiant Venice to solve my life" 62 . In this way, Beckett's
depiction of the characters as errant musical notes clearly stresses his rejection of
Proustian pure perception.

Other writers have commented similarly on this negative deployment of the

musical model in Dream, stressing that Beckett dissociates music and literature in
order to suggest that language can never reach the order of music 63 . This is true, but
more careful attention to the presentation of music in these works suggests a greater
degree of complexity than has been recognised. Early narrative comments in Dream
seem to imply a desire for the unified structure of cause and effect which would be

58Ibid., 117.
59 Ibid., 49.
60Nicho1as Zurbrugg, "Beckett, Proust, and Dream of Fair to Middling Women," Journal of Beckett
Studies IX (1984), 49.
61 Marcel Proust, Remembrance of Things Past, op. cit., III, 898-900.
62Samuel Beckett, Dream of Fair to Middling Women, op. cit., 50. Also see Nicholas Zurbrugg's
comments on this in "Beckett, Proust and Dreanz of Fair to Middling Women," op. cit., 50.
63 See, for example, James Knowlson and John Pilling, op. cit., 19, 297, and Lawrence Miller,
Samuel Beckett: The Expressive Dilemma (Basingstoke: Macmillan, 1992), 38.

68
produced if only the characters would fall into line: "it is most devoutly to be hoped
that some at least of our characters can be cast for parts in a liti-li5" 64. Similarly, the
narrator seems disappointed that "the fact of the matter is we do not quite know where
we are in this story" 65 . However, later comments suggest that to produce such a work
would, in the end, be unsatisfactory. The discussion of Balzac, for example,
concludes that while his novels are perfectly written, they fail to reflect accurately the
chaos of existence: "to read Balzac is to receive an impression of a chloroformed
world. He is absolute master of his material ... because he has turned all his creatures
into clockwork cabbages" 66. This might make the art superficially more satisfactory,
but it involves an element of false-consciousness, hence the narrator's decision that
"the only unity in this story is, please God, an involuntary unity"67.
Similar ideas are expressed by Belacqua. He decides that he will write a book,
and here a different musical metaphor is apparent: Belacqua thinks

the experience of my reader shall be between the phrases, in the silence,

communicated by the intervals, no the terms of the statements .... I think of
Beethofen [sic].., where into the body of the music he incorporates a punctuation
of dehiscence, flottements, the coherence gone to pieces, the continuity botched
to hell because the units of continuity here abdicated their unity, they have gone
multiple, they fall apart, the notes fly about, a blizzard of electronsb8.

In many ways this language echoes that earlier in the book, where the
fragmentary character of Nemo is described as causing structural problems. Similarly,
not long before Belacqua's musings on literary ideas the narrator again complains of
the "horrid manner" in which "the notes fly about all over the place, a cyclone of
electrons"69. Belacqua's choice of imagery therefore echoes that of the narrator, but
whereas the narrator initially laments this fragmentation, Belacqua makes a positive
choice in favour of a lack of cohesion. Both employ the concept of music as a
narrative model, but while the narrator's depiction of music is of a linear, unified,
precisely-contained model of cause and effect, Belacqua evokes a more wide-reaching
music which is, in some sense, able to reflect the fragmentary nature of existence.
Additionally, Belacqua's imagery suggests that while the fixed reference points and
structures of language restrict its ability to reflect true experience, music is able to
transcend such limitations (though clearly not in the Proustian sense). This is
apparently exemplified by the music of Beethoven; Belacqua makes several references

64 Samuel Beckett, Dream of Fair to Middling Women, op. cit., 10.

66 Ibid., 9.
66Ibid., 119.
67 Mid., 132.
68 Mid., 137-8.
69 Mid., 113.

69
to the composer, and these are always in terms of an "incoherent continuum"70.
Beethoven's Seventh Symphony is referred to as "less buttoned up" 71 , and while the
source of the musical quotation that appears in chapters two and three of Dream72 and
twice in "What a Misfortune" 73 (see example one) is not explicitly given, the snippet
turns out to be from the first movement of that symphony.

Example 1

Beckett seems deliberately to avoid the direct attribution of the quotation; despite the
fact that its first appearance in "What a Misfortune" makes reference to the
"Unbuttoned Symphony", it is only by collating this citation with Belacqua's
description in Dream of the Seventh Symphony as "less buttoned up" that the source
can be discovered.
The first appearance in Dream of the musical phrase occurs as Belacqua calls at
the studio of Herr Sauerwein to collect the Smeraldina-Rima (and Herr Sauerwein's
comment "that can be" 74 also evokes Beethoven 75 ). The second incidence comes at
the point when, as he is about to ring the Frica's doorbell, Belacqua has a sudden
memory of the Smeraldina-Rima; the experience of standing on the doorstep
presumably reminds Belacqua of the earlier occasion at Herr Sauerwein's door, and
thus the brief musical quotation links together the two impressions. In "What a
Misfortune" the quotation is similarly associated with Belacqua's memories of a
woman - this time "his dear departed Lucy" 76 , with whom, at the end of the previous
story, he has enjoyed listening to music. Thus the phrase seems to act in a manner
comparable to Vinteuil's "little phrase" in Proust, bringing together experiences
associated in the protagonist's subconscious.
Within the context of the Beethoven symphony, the extract quoted occurs at
the end of a climax which develops after the exuberant tutti statement of the

70Ibid., 102.
71 Ibid., 188.
72See Ibid., 106, 229.
73See Samuel Beckett, "What a Misfortune," op. cit., 140, 151.
74Samuel Beckett, Dream of Fair to Middling Women, op. cit., 106.
75Beethoven's String Quartet in F major Op.135 includes a section entitled Der Schwer Gefafite
Entschlufl, wherein the initial musical material comprises phrases to accompany the question "mul3 es
sein?" and the answer "es muf3 sein". Although some critics have explored the philosophical
significance of this, it now seems to be accepted that the question and answer were intended as a joke
in response to a debtor asking the composer whether he really must pay up. See Robert Simpson,
"The Chamber Music for Strings" in Denis Arnold and Nigel Fortune (eds.), The Beethoven
Companion (London: Faber and Faber, 1973), 276.
76Samuel Beckett, "What a Misfortune," op. cit., 140.

70
movement's vivace main theme 77 . The phrase, on strings alone, cuts unexpectedly
into the orchestral texture, interrupting the climax with the sudden sforzando tied five-
quaver note, destroying the regular 6/8 rhythmic vitality. The phrase withholds the
expected move to the dominant key and introduction of a new theme; although the
dominant does appear at the end of the phrase, the material is neither new nor
substantial enough to be considered a second subject, and only a few bars later the key
shifts unexpectedly to C major. The effect is of a sudden held moment, and this
perhaps explains Beckett's employment of the phrase as symbolic of Belacqua's
association of certain experiences. Similarly, the context of the quotation perhaps
sheds light upon the narrator's comments regarding Belacqua's description of himself
in "Ding Dong" ("he lived a Beethoven pause, he said, whatever he meant by that"78).
The quoted phrase seems to exemplify this "Beethoven pause", wherein a sudden
interruption of the previous swirling chaos (whether of the music or of Belacqua's
life) can capture a moment in between events, and the conception of this musical
"pause" clearly corresponds to the ideals evoked by Belacqua in his discussion of his
literary aspirations. In this way, the deployment of the quotation provides a link
between the Proustian model of a musical phrase, able to symbolise involuntary
associations between events, and Belacqua's attempt to capture the ineffable
experience which lies between the terms of language. Finally, this invocation of the
"Beethoven pause" clearly relates to the protagonist's desire to let his mind go
"wombtomb" 79 , escaping the everyday distractions of events and objects. Thus the
Beethoven quotation takes on an almost mystical significance, referring far beyond
itself, and Beckett satirises this; Belacqua is referred to as a "dud Beethoven" 80 in
Ding Dong, and the narrator here decides to "give him up" as his explanation of
himself is so incoherent: "he was not serious"81 . Similarly, when Beckett himself
appears in Dream he is announced as "a dud mystic" 82 , and the combination of these
references gives the impression of the author deriding his protagonist's search for the
expression of a world beyond mundane experience, while at the same time implicating
himself in that very search.
These repeated references to Beethoven (and especially to the Seventh
Symphony) are perhaps clarified by a section from Beckett's 1937 letter to Axel Kaun:

is there any reason why that terrible materiality of the word surface should not be
capable of being dissolved, like for example the sound surface, torn by
enormous pauses, of Beethoven's Seventh Symphony, so that through whole

77 Beethoven, Symphony No.7 Op.92 (London: Boosey and Hawkes, 1941), movement 1, bar 128.
78 Samuel Beckett, "Ding Dong" in More Pricks Than Kicks, op. cit., 38.
79 , Dreanz of Fair to Middling Women, O. cit., 45.
80 , "Ding Doug," op. cit., 42.
81 thid., 38.
82 Samuel Beckett, Dream of Fair to Middling Women, O. cit., 186.

71
 pages we can perceive nothing but a path of sounds suspended in giddy heights,
linking unfathomable abysses of silence?83.

For once, after all the ambiguity surrounding the relationships between Belacqua, the
narrator and the author, it seems that Belacqua's aesthetic ideals here clearly
correspond to those of Beckett. Thus the two separate delineations of music as a
model correspond to two separate routes for literature; the first of these is that taken by
Proust (and generally by the Symbolists and modernists), taking music as the
Schopenhauerian example of a transcendental higher ordering, the depiction of the
Idea itself, but an art to which the word can itself aspire by means of the dream-like
association of images. This mode of literature attempts to find correspondences
between the art-forms by transforming the image-content but not the actual disposition
of the elements of literature. Additionally, this literature is one which repeatedly turns
to "woman" for inspiration, associating the otherness of the ideal female with that of a
sensual music which can eventually be assimilated into the all-encompassing whole.
This, however, is a model which Beckett rejects, realising that it can never reflect the
true fragmentation of reality, hence the derogation of that "clockwork" unity and the
transformation of the images of woman as inspiration into those of physical
grotesquery.
The second (and more covertly presented) musical model, by contrast, seeks to
move beyond the surface of traditional literature, to recognise the impedimentary
nature of its terms and thus to dissolve the traditional structures with which the
novelist has battled. The ideal, as expressed by Beckett himself, is to find a form "that
will accommodate the mess" 84 and that will not (like the writings of Balzac) "violate
the nature of Being" 85 . Here, music - though a different concept of music - can again
be employed as a model art-form; the greater purity and abstraction allow a wider
fragmentation of ideas as a result of the non-referential nature of the terms and their
(consequently looser) connections. It seems highly appropriate that perhaps the most
explicit deployment of the former musical model - that of Proust - proceeds by
tracking a particular musical phrase, thereby producing an idealised but inauthentic
impression of unity through the deployment of a single theme. As was observed in
chapter two, the narrator's description of Vinteuil's music amounts to little more than
the identification of the various appearances of this phrase. Hence the use of this
music as a model cannot but produce the "little book that would be purely melodic"
which the narrator of Dream initially despairs of writing.
83 Disjecta, op. cit., 172.
"Beckett quoted in Tom Driver, "Beckett by the Madeleine," Columbia University Forum IV/3
(Summer 1961), 22.
85Lawrence Shainberg relates a conversation with Beckett in which the author stated "I know of no
form ... that does not violate the nature of Being in the most unbearable manner". Lawrence
Shainberg, "Exorcising Beckett," The Paris Review XXIX/104 (Fall 1987), 106.

72
 From the point of view of the second musical model, such an appropriation of
a musical work is reductive and simplistic; Beckett instead suggests that a literature
truly modelled on music must pay attention to the naturally more fragmentary nature of
the experience. Thus while Nicholas Zurbrugg's earlier quoted comment - that
Belacqua receives no concrete musical intimation of the nature of the self or of art -
remains apposite, it needs qualification in that this rejection of the Proustian ideal does
not lead to the outright eschewal of music as a model. Whether or not the choice of
Beethoven as the prime example is totally appropriate is, in this way, irrelevant, for
what is important is the prefiguring of the disintegration of semantic content and the
structures of language that will take place in Beckett's later work, a prediction of an
attempt to find a state "in-between", wherein the referential content is minimised in
order to allow language to reflect as accurately as possible the experience of reality.
Given the association of most of the women with the former, bastard form of
musically-modelled literature, mainly through association with sex and the body, it is
not surprising that the only females to escape this correspondence should be those
with whom Belacqua does not have sex. In "Walking Out", Lucy's accident prevents
her and Belacqua from having a sexual relationship (a huge relief for Belacqua).
Instead, "they sit up to all hours playing the gramophone, An die Musik is a great
favourite with them both, he finds in her big eyes better worlds than this, they never
allude to the old days when she had hopes of a place in the sun" 86 . While in the
former depiction of literature, music is always connected to sexual activity with
women (and, as a consequence, despised), here music is associated with a release
from such concerns. Lucy, like the Alba, is no longer really a woman for Belacqua,
and is instead able to join him in his appreciation of a higher world. Thus, in a sense,
the second musical model for literature is, like the former model, associated with the
inspiration of women, but here they must be women who have effectively transcended
that category such that their physical presence is no longer a distraction nor even
relevant. Additionally, the presentation of Lucy and the Alba as effectively de-
sexualised indicates a route of escape from the restrictive binary associations upon
which traditional linguistic structures have been based: the location "between genders"
corresponds to the attempt to move between the terms of language, and both are
inspired by the second musical model.
As an extension of this, the descriptions of the Alba involve musical imagery,
but this is again a very different music to that associated with the other women: "she
was to remain quite useless and beautiful, like the very best music that could be had.
'You are white music' he had given her indirectly to understand"87. This "white

86 Samuel Beckett, "Walking Out," op. cit., 112.

87 , Dream of Fair to Middling Women, op. cit., 193.

73
music" echoes the language used for Belacqua's retreat into the "wombtomb" of his
mind in which he finds that pleasure of real thought: "it was at last the lush and
indolence of Limbo in his mind.... Plane of white music, warpless music expunging
the tempest of emblems, calm womb of dawn whelping no sun ... still flat white
music, alb of timeless light" 88 . As P. J. Murphy finds with reference to the poem Alba
(which Beckett developed into the images of Dream), the work "strives to place the
'white plane of music' between the self and the cosmos with all its contingent spiritual
and moral dilemmas" 89 . Throughout his works, Beckett often employs the opposition
of light and darkness 90 , and the image of whiteness is enhanced by the link to the
meaning of the word alb - a white floor-length vestment worn by priests (and therefore
related to the white djellabas worn by figures in certain of Beckett's other works) - and
by the further etymological link, via the word "aube", to "aubade" (a musical
announcement of dawn or a song of lovers parting at sunrise). The figure of the Alba
draws the musical imagery together with this etymological circle around the image of
whiteness, and the character thereby comes to stand as an "open sesame to the
narrator's inner paradise and the source of his artistic inspiration"91.
The desire to locate experience "between the terms", then, corresponds to a
dissatisfaction with the limitations of the fixed definitions of language and a preference
for the less pre-established structures of music. This needs qualifying, however, for
Beckett's presentation of two different models of music, one delineated negatively and
the other positively, articulates a musical aesthetic more complex than is usually
allowed for: Beckett does not simply present an image of music as an undifferentiated
idea (as is usually the case in literature, and even in much musical philosophy), but
instead admits that different conceptions of music can be brought into play. His

88 Ibid., 181.
89P. J. Murphy, Reconstructing Beckett: Language for Being in Samuel Beckett's Fiction (Toronto,
Buffalo, London: University of Toronto Press, 1990), 54.
%Beckett's careful deployment of images of light and darkness is clarified by his interest in
Manichaean thought. This is most clearly supported by evidence from the notebook to Krapp's Last
Tape, which explicitly invokes Manichaean ideas. Manichaean philosophy was founded by an Iranian,
Mani, in the third century B. C., and viewed the world as a fusion of Spirit and Matter, Good and
Evil, Light and Darkness, with humanity torn between these forces. The doctrine advocated an ascetic
lifestyle which, by refraining from fornication, procreation, consumption of meat or alcohol, and the
coveting of possessions, would effect the separation of light from dark and of good from evil in one's
life. Clearly, the Manichaean influence, whether explicit or merely suggested, relates to Beckett's
employment of other similarly dualistic structures. Additionally relevant in this context is the fact
that, as Kenneth and Alice Hamilton point out, for Manichaeans, female sexuality was considered the
most dangerous threat to man's salvation; this attitude corresponds to the early Beckettian depiction of
women as distracting men from their higher pursuits. For further details see James Knowlson (ed.),
The Theatrical Notebooks of Samuel Beckett Volume 3: Krapp's Last Tape (London: Faber and Faber,
1991); Kenneth and Alice Hamilton, Condemned to Life: The World of Samuel Beckett (Michigan:
William B. Eerdmans Publishing Co., 1970). For more general discussion of Beckett's use of such
imagery, see James Knowlson, Light and Darkness in the Theatre of Samuel Beckett (London: Turret
Books, 1972).
91Lawrence Harvey, Samuel Beckett: Poet and Critic (Princeton, New Jersey: Princeton University
Press, 1970), 100.

74
rejection of the Proustian musical model is that of music considered in terms of linear
progression, of a teleological structure of clearly defined themes which can be drawn
together into an enclosed unity. In opposition to this, Beckett posits his interpretation
of Beethoven as composing music in which the logical continuity is more dissolved
and less obviously linear.
In some ways, Beethoven may seem a strange choice of model, especially
given the implication that the works reject cohesion and unity. In other respects,
though, the reasoning is understandable. Beethoven certainly developed away from
the early Classical, more basically melodic formal design towards a style which
extended Haydn's motivic processes into more wide-reaching structures dependent
upon the tensions generated by substantial use of subsidiary key areas. This more
fragmentary treatment of often very simple motives, combined with the heterogeneity
of the orchestration (from which motivic material can emerge and disappear), perhaps
explains Beckett's choice of imagery both for his comments on music and Belacqua's
discussion of literary ideals. Similarly, the traditional image of Beethoven standing
alone on the brink of an era, personifying both the disintegration of musical
Classicism and the impending Romanticism, perhaps sheds light on Beckett's
impression of the music as indicative of an "in-betweenness" that remains slightly
beyond grasp. Thus the reasoning behind the association of the Alba with this concept
of music and its presentation as a model for literature also becomes clear; given the
wish to find a mode of literary expression that lies between the terms of ordinary
linguistic structures, and given the usual association of such terms with the fields of
binary oppositions earlier identified, the association of these ideals with figures who
are effectively between genders, thereby rejecting both male rationality and the
traditional feminine muse, is hardly surprising. Similarly, the fact that the Smeraldina-
Rima "struggles" when trying to play a Beethoven sonata now takes on an additional
significance: her character is from the world of the first musical model, wherein clear
dualistic distinctions can be made and women do not have the ability to grasp the
complexities of Beethoven. Thus Beckett articulates a preference for a non-specificity
which will admit the ineffable and non-verbal into literature itself, and even at this
stage, Beckett seems to have realised that this can take effect only by means of the
disintegration of the very fabric of language.

In moving from Dream and More Pricks Than Kicks into Murphy and the
following novels and novellas, however, such a breakdown is not actually
immediately apparent. While many preoccupations from the first works resurface, in
many ways Mutphy and perhaps even Watt are stylistically more traditional than
Dream or More Pricks Than Kicks. This is a result of a toning-down of the
deliberately bizarre language of the first works into an almost (but very definitely not

75
quite) traditional narrative voice in Murphy. The exuberant but inconsistent earlier
language is refined considerably; a love of puns is still apparent ("in the beginning was
the pun" 92 ), but the enthusiasm for such elaborate chains of obscure word
associations is less evident. The Joycean influence is certainly clear in Dream,
especially in the alteration of spellings for associative wealth (as can be seen in many
of the quotations already cited) and most obviously in the inclusion of the prostitute's
multi-syllabled curse:
"Himmisacrakriizidirkenjesusmariaundjosefundbliitigeskreuz!" 93 . However, the self-
consciousness narration produces a very definitely Beckettian semi-disgust with
events ("extraordinary how everything ends like a fairy-tale, or can be made to; even
the most unsanitary episodes" 94). Beckett's constant inclusion of artistic and cultural
references, along with his interest in multiple and extended metaphors, suggests an
early fascination with the associative possibilities of language that tends towards that
of Joyce. However, the underlying narrative aloofness - a combination of distaste for
the proceedings and sympathy with the protagonist - denies the possibility of such
Apollonian idealism.
Certain of the references cannot but evoke Joyce - Belacqua's quest for a
decent piece of Gorgonzola in "Dante and the Lobster", for example, or the references
to the countryside around Dublin's Martell° Tower in "Fingal". Similarly, the passage
after the party (which appears in both Dream and "A Wet Night") has been identified
as deliberately evoking the end of Joyce's "The Dead", but the tone of voice
nevertheless clearly distinguishes the writing from that of the original 95 : "the
resolutely untranscendental and monotonous rain of Beckett is a long way from the
chill and mysterious yet strangely tranquil snow of Joyce" 96 . The result of Dream's
combination of Joycean elements with Beckett's sympathetic negativity is that the
language cannot really flow, and the linguistic figures are at times so elaborate as to
obscure what is actually taking place. As James Knowlson and John Pilling see it,
"the irony is that Beckett was well aware, as the Proust book indicated, that 'style is

92Samuel Beckett, Murphy, op. cit., 41.

93 , Dream of Fair to Middling Women, op. cit., 239. For comments regarding elements of
Joycean pastiche and parody in Beckett see David Hayman, "A Meeting in the Park and a Meeting on
the Bridge: Joyce and Beckett," James Joyce Quarterly V111/4 (Summer 1971), 372-384.
"Samuel Beckett, Dream of Fair to Middling Women, op. cit., 109.
95In the Joyce story, snow falls "on every part of the dark central plain, on the treeless hills, falling
softly upon the Bog of Allen and, farther westward, softly falling into the dark mountainous Shannon
waves". James Joyce, "The Dead" in Dubliners (London: Penguin, 1956), 220. In the Beckett passage,
rain falls "upon the bay, the champaign-land and the mountains, notably upon the central bog it fell
with a rather desolate uniformity". Samuel Beckett, Dream of Fair to Middling Women, op. cit., 239
and (in a very slightly altered version) "A Wet Night," op. cit., 83.
96James Knowlson and John Pilling, O. cit., 14.

76
more a question of vision than technique' and yet in Dream he obviously felt forced to
exploit technique precisely because his vision was so dramatically occluded"97.
Given the exposition of the two literary models in Dream, it is almost as if,
despite his underlying scepticism, Beckett felt duty bound to make at least an attempt
to produce a novel based on the modernist multiplication of reference, a literature
which could produce an ordered, circular unity by extending the positive possibilities
of language. Beneath this, however, lies an uneasiness with the false sophistication of
the outcome, a sense that the material is being fabricated into an art which no longer
reflects true experience; this manifests itself both in the anti-intellectual tendencies
which mock the characters' literary aspirations, and in the self-consciousness which
allows the author to imply that any bad writing results from the depiction of the
narrator and protagonist as "well-read incompetents" 98 . Perhaps this is what Ruby
Cohn means when she suggests that "Beckett's sophistication cloaks his metaphysical
uneasiness"99.
The re-working of episodes from Dream into the short stories of More Pricks.
Than Kicks to an extent aids the clarity of narrative events. However, while the
language of those stories not taken from the novel is more clear than that of the other
sections, it still displays the same elaborate idiosyncrasies. Underlying the stylistic
oddities is an experimentation with grammatical structures through the use of the
"formal declarative sentence" (to use Hugh Kenner's phrase i n. Similarly, Beckett
often delays the closure of sentences, and these tendencies betray an early
dissatisfaction with traditional linguistic forms. In certain of the More Pricks Than
Kicks stories, the slightly less elaborate style allows the emergence of narrative twists
of the kind developed more consistently from Murphy onwards. In "Dante and the
Lobster", for example, Belacqua's unpredictability is depicted by the sudden change in
his attitude towards the grocery shop owners; while he initially describes the owners
as "very decent obliging people", this transforms into anger at the state of the
Gorgonzola they have for him: "what he wanted was a good green stinking rotten
lump of Gorgonzola cheese, alive, and by God he would have it. He looked fiercely at
the grocer.... Belacqua was furious. The impudent dogsbody" ioi . The effect of the
change is surprising given the lack of comment from the narrator and the fact that both
the appreciation of the grocer and the subsequent indignation are written from a
perspective which suggests an amalgam of Belacqua and the narrator. Thus the initial

97 Ibid., 15.
98H. Porter Abbott, The Fiction of Samuel Beckett: Form and Effect (Berkeley, California:
University of California Press, 1973), 35.
99 Ruby Cohn, Back to Beckett, op. cit., 28.
100Hugh Kenner, Samuel Beckett: A Critical Study (Berkeley and Los Angeles: University of
California Press, 1961), 91.
101 Samuel Beckett, "Dante and the Lobster" in More Pricks Than Kicks, op. cit., 14.

77
assessment of the grocer's character appears to be an objective judgement, making the
sudden anger seem more unreasonable. Such narrative twists prefigure those found
more frequently in Beckett's later work, and this is similarly the case with the
occasional expressions of dissatisfaction with the descriptive capabilities of language.
In "Yellow", for example, Belacqua decides to "arm his mind with laughter, laughter
is not quite the word but it will have to serve" 102, and this inability to find the
appropriate expression is echoed on more than one occasion in Murphy103.
Such techniques, especially in Dream, are often obscured beneath the
overblown language, but it is nevertheless these elements which provide the link to the
later works. The more covertly delineated nature of the second musical model perhaps
allows Beckett temporarily to ignore its implications and, instead, the direction taken
involves a refinement of style, clarifying the attitude towards language. Along with
this process of distillation comes a clear integration and explanation of philosophical
ideas. Thus the dualism of Dream is concentrated into sharper images in Murphy (and
this novel consciously refers back to the earlier work, describing Murphy's retreat into
his mind as a quest for the "Belacqua bliss" 104). Again, while Dream depicts a failure
to find true self-knowledge through life in the mind, Beckett does not simply abandon
the exploration of such ideas. Moreover, if anything, the dualism of Murphy takes a
step back from the ideal evoked in the second musical model, as can be seen from the
stark focus upon Celia's physicality (she works as a prostitute) and Murphy's
concomitant discussion of their sexual relations in musical terms 105 . Further
associations between sex and music are also made in the description of their nights
together as "serenade, nocturne and albada" 1 °6, and of their kisses being "in Lydian
mode"1°7.
The effect is almost of having moved back into the first, unsatisfactory literary
model in Dream, wherein women (especially their bodies) and music provided a
distraction from the exploration of the mind. The implication seems to be that the
language of Dream and More Pricks Than Kicks was not capable of exploring the
philosophical ideas evoked therein and that, as a result, a stylistic refinement into a
more coherent and individual voice was required. Once this voice had been found (in
Murphy), then the inquiry into the nature of knowledge and existence could begin
afresh, firstly by positing a more clearly-defined Cartesian dualism, divorcing the
mind from the body in order to establish whether or not such a method could lead to
true self-knowledge. Effectively, therefore, Beckett does not immediately realise the

102 , "Yellow" in More Pricks Than Kicks, op. cit., 164.

103For the most obvious instance of this, see Samuel Beckett, Murphy, op. cit., 39.
104Ibid., 65.
105See ibid., 47.
1061bid., 46.
107/bid., 82.

78
aesthetic implications of his second musical model; instead, he recognises the need
first to establish a clear perspective from which to begin the search for a "syntax of
weakness" by breaking down the elements of style: the author has to find his own
terms before he can get "between them" (as Belacqua would put it).
This highlights the fact that Beckett's work functions on more than one level,
both as literature and as epistemological inquiry. Beckett is clearly interested in the
exploration of what can and cannot be known and by what means such knowledge (or
lack of knowledge) can be expressed. At the same time, however, as a novelist and
playwright he is interested in depicting by proxy the ongoing human exploration of
such ideas. Thus Beckett can be interested in the outcome of the inquiry, while at the
same time maintaining an aloofness which allows the observation of the futility (and
even the banality) of the process. This helps to account for both the sense of Beckett's
output as a developing work in progress and the fact that Murphy, despite taking a
step back from the almost revelatory aesthetics of the second musical model in Dream,
is far from redundant. This "step back" partly comprises the examination of the
viability of various philosophical systems; Murphy explores several such systems,
each of which comes to be seen as flawed. Only one of the philosophical figures
invoked - Democritus - seems to escape this treatment, and an examination of the
nature of Murphy's inquiry into knowledge reveals that this is of great relevance to the
deployment of music in Dream (and, as will be seen in the following chapter, in
Watt).

Even without knowledge of Beckett's frequent references to Descartes in his

early work (including the poem Whoroscope, the subject matter of which incorporates
events from Descartes' life), the initial image of Murphy is bound to evoke
Cartesianism. Murphy is described sitting naked, tied into his rocking-chair by seven
scarves in order to bring about a separation of mind and body:

he sat in his chair in this way because it gave him pleasure! First it gave his body
pleasure, it appeased his body. Then it set him free in his mind. For it was not
until his body was appeased that he could come alive in his mind, as described in
section six. And life in his mind gave him pleasure, such pleasure that pleasure
was not the word108.

Despite his later experiences (in particular with Mr. Endon), Murphy attempts
to retain this distinction for the brief remainder of his life; during the description of
Murphy's mind that makes up chapter six, we are told,

Murphy felt himself split in two, a body and a mind. They had intercourse
apparently, otherwise he could not have known that they had anything in
common. But he felt his mind to be bodytight and did not understand through

108 Ibid., 6.

79
 what channel the intercourse was effected nor how the two experiences came to
overlap. He was satisfied that neither followed from the otherm9.

Here we find a clear echo of Descartes' inquiry into knowledge via the method of
doubt, which concludes "that we cannot doubt our existence without existing while we
doubt" 110 , and that, therefore, while one cannot doubt one's mental existence, it is
nevertheless still possible to doubt the existence of the body and to conceive of
existence without the body itt , From this arises the conclusion "I think, therefore I
am" 112 and the consequent real distinction between mind and body, thought and
extension.
Beckett's deployment of aspects of Cartesianism has been discussed
elsewhere 113 , but it is important to note that Beckett channels this background dualism
into other more obscure areas, including elements from the thought-systems of other
philosophers, some named in the texts and some not, in order to explore the
relationship between thought and existence. As Ileana Marculescu points out, from
Murphy onwards, "the Cartesian ontology is refracted through Occasionalism, mainly
that of Geulincx" 114 . The philosophy of Occasionalism, posited most clearly in the
work of Geulincx and Malebranche, was developed as an attempt to deal with certain
of the problems arising from Cartesianism, especially the difficulty of explaining by
means of the mind-body dualism the fact that apparently physiological passions and
emotions can arise from (often confused) thought. Descartes' explanation was that
God had arranged the co-existence of the two such that, in exceptional circumstances,
the "animal spirits" (centred in the pineal gland) would be disturbed, exciting unclear
sensations, passions, or emotions. However, for many Cartesians this was the least
acceptable aspect of the philosophy. Geulincx's reaction was to deny completely any
causation on the part of matter, asserting that mind and body cannot act upon one
another and instead positing the concept of the "Occasionalist Cause": the idea that

109 Ibid., 64.

110Rene Descartes, The Philosophical Works of Descartes Vold: The Principles of Philosophy,
trans. Elizabeth S. Haldane and G. R. T.. Ross (London: Oxford University Press, 1967), 219.
111 , "Second Meditation" in Discourse on Method and the Meditations, trans. F. E..
Sutcliffe (London: Penguin, 1968), 102-112.
112 Renë Descartes, "Discourse Four" in ibid., 53.
113See, amongst other texts, Ruby Cohn, "Philosophical Fragments in the Work of Samuel Beckett"
in Martin Esslin (ed.), Samuel Beckett (New Jersey: Prentice Hall, 1965), 169-175; John Fletcher
"Samuel Beckett and the Philosophers," Comparative Literature XVI1/1 (Winter 1965), 43-65;
Lawrence Harvey, op. cit.; Edouard Morot-Sir "Samuel Beckett and Cartesian Emblems" in Edouard
Morot-Sir, Howard Harper and Dougald Macmillan (eds.), Samuel Beckett: The Art of Rhetoric
(Chapel Hill: University of North Carolina Press, 1976), 25-104; Michael E. Mooney, "Molloy, part
1: Beckett's 'Discourse on Method'," Journal of Beckett Studies III (1978), 40-55; P. J. Murphy,
"Beckett and the Philosophers" in John Pilling (ed.), The Cambridge Companion to Beckett, op. cit.,
222-240.
114 Ileana Marculescu, "Beckett and the Temptation of Solipsism," Journal of Beckett Studies XUXII
(1989), 55.

80
changes could occur but only as a result of God's intervention according to fixed
rules.
Murphy's lack of understanding as to how his mind and body "have
intercourse" therefore seems evocative of Geulincx and his claim that "nothing can be
the cause of something when it does not understand how the effect was brought
about" 115 . Perversely, the relevant chapter (chapter six) makes no reference to the
philosopher, whereas later in the novel, after Murphy has started work at the
Magdalen Mental Mercyseat, a quotation is specifically attributed. Considering
Murphy's impression that the Mercyseat patients are actually quite lucky to have found
a sanctuary from the outside world, the narrator reflects that Murphy has thus far been
unable to find a comparable means of escape and reacts to the Geulincx quotation "ubi
nihil vales, ibi nihil velis" 16 - "Where you are worth nothing, there you should want
nothing" - by implying that Murphy's attempt to divorce his mind from his body has
not been successful:

it was not enough to want nothing where he was worth nothing, nor even to take
the further step of renouncing all that lay outside the intellectual love in which he
alone could love himself, because there alone he was loveable. It had not been
enough and showed no signs of being enough. These dispositions and others
ancillary, pressing every available means (eg, the rocking-chair) into their
service, could sway the issue in the desired direction, but not clinch it117.

As Rupert Wood has pointed out, this passage falls slightly uneasily in the
novel; while most of the book divides itself fairly clearly between the transcendent
voice of the narrator and the less self-sufficient voice of the protagonist, it is less clear
here whether the Geulincx reference is specifically part of Murphy's world picture, or
rather a result of the wider point of view of the narrator 118 . Additionally, this is part of
a more general uncertainty over the introduction of philosophical figures into both
"Proust" 119 and Murphy, which suggests a certain confusion over whether or not to
disguise their presence 120 . As Wood suggests, Geulincx, like Schopenhauer and
Proust, isolates a sphere of self-sufficient activity that can effect the transcendence of

11 5 1&rnold Geulincx, "Metaphysica Vera" in Opera Philosophica, II, 150, quoted in a translation by
Rupert Wood in Rupert Wood, "Murphy, Beckett; Geulincx, God," Journal of Beckett Studies 11/2
(Sprin g 1993), 38. Beckett also refers explicitly to Geulincx in The End and Molloy, and Malebranche
is mentioned in How It Is. See Samuel Beckett, "The End" in Four Novellas, op. cit., 86; "Molloy,"
op. cit., 48; How Ills (London: John Calder, 1964), 33.
116 Samuel Beckett, Murphy, op. cit., 101.
117 Ibid., 102.
118 Rupert Wood, op. cit., 32.
119As Rupert Wood points out with regard to the philosophising voice in Beckett's "Proust": "in
'Proust', Marcel is not merely Marcel's fiction, but also Beckett's fiction; Marcel becomes the fiction
of the philosophizing voice of 'Proust'. He becomes Schopenhauerian Man discovering himself as
such through the artistic experience; he is made to fit the Schopenhauerian pigeon-hole rather than
vice-versa. The Proustian narrator becomes a self-conscious Schopenhauerian, sharing the same kind
of philosophical perspective as the philosophizing voice of 'Proust'. Ibid., 30.
1201/lid., 37.

81
ordinary, mundane and unfathomable reality: Geulincx "distinguishes purely self-
sufficient and free mental behaviour from the things presented to the mind that do not
depend on the mind" 121 , allowing for mental transcendence through abstract reason in
a manner correspondent to Schopenhauer's conception of aesthetic experience and
Proust's depiction of involuntary memory. Given Beckett's scepticism of the
Schopenhauerian and Proustian solutions and his general pessimism with regard to the
possibility of absolute knowledge, this reluctance to allow the narrator the complete
omniscience of philosophical totalisation is hardly surprising. At the same lime,
however, there is a need for an outside observer to comment on Murphy's lack of
success at living purely in his mind: once employed in the Magdalen Mental
Mercyseat, we find that no longer "did he succeed in coming alive in his mind
anymore" 122.
Both Murphy's actions and their mode of narration therefore demonstrate an
inability to find a successful, all-encompassing philosophical system of knowledge
and experience, and this assertion corresponds to Wood's more general observation
that "Beckett gradually abandons the possibility of a transcendent perspective in
art" I23 . Wood, along with several other writers 124 , identifies the similarity between
Geulingian philosophy and Murphy's world view. Beckett's reluctance to allow the
unquestioned entry of the philosophical figure is also enhanced by the parallel between
the description of the third zone of Murphy's mind and the work of Spinoza. The
epigraph to the chapter ("amor intellectualis quo Murphy se ipsum amaf' 125 - "the
intellectual love with which Murphy loves himself") distorts Spinoza by substituting
Murphy into the place of God: the words should contain Spinoza's statement (from
Propositions )(XXV and XXXVI of the fifth part of the Ethics) that "the intellectual
love of the mind towards God is a part of the infinite love wherewith God loves
himself" 126 . Spinoza outlines an enclosed system of three zones of knowledge, the
first concerning the imagination (which limits knowledge due to its haphazard
confusion of ideas), and the second providing greater freedom from subjectivity in the
form of scientific system and ratio. The third level synthesises these into a higher
plane which comprises "an enhanced comprehension of one's intricate relationships

121/bid., 39.
122Samuel Beckett, Murphy, op. cit., 107.
123Rupert Wood, op. cit., 28.
124For other comments on the relevance of Geulincx see Ruby Cohn, "Philosophical Fragments in
the Work of Samuel Beckett," op. cit., and "A Note on Beckett, Dante, and Geulincx," op. cit.; Beam
marculescu, op. cit.
12 5Samuel Beckett, Murphy, op. cit., 63.
126Benedict de Spinoza, Ethics, ed. Thomas Deegan, trans. George Eliot (Salzburg: Institut fiir
Anglistik und Amerikanistik, Universitlit Salzburg, 1981), 237.

82
with reality, and of the concomitant obligations, as well as pleasures. Ethics and
aesthetics come together"127.
The depiction of Murphy's mind as "a large hollow sphere, hermetically closed
to the universe without" 128 , wherein can be found "three zones, light, half light, dark,
each with its own speciality" 129 , clearly echoes Spinoza. The first of Murphy's zones
concerns "the elements of physical experience available for a new arrangement"130,
while the second invokes the "Belacqua bliss" of contemplation in systematic terms.
The third zone, however, comprises "a flux of forms, a perpetual coming together and
falling asunder of forms.... Here he was not free, but a mote in the dark of absolute
freedom" 131 . As in Spinoza, advancement to the third level (amor intellectualis)
proceeds via the first two levels but, as P. J. Murphy shows, while for Spinoza the
higher level involves the ethical and religious component of the approach to the love of
God and resultant blessedness, Murphy "exploits his own revisions of Spinoza's
ways to blessedness solely for his own pleasure and for his own selfish reasons"132.
Hence the substitution of Murphy for God in the epigraph, and, indeed, Murphy is
rare amongst Beckett characters in that he actively seeks pleasure. Additionally, he is
virtually alone in finding sex pleasurable 133 , a factor which seems to confuse his
desire to concentrate upon life in the mind by means of dissociation from bodily
concerns: "the part of him that he hated craved for Celia, the part that he loved
shrivelled up at the thought of her" 134 - even this early in the novel we are in no doubt
as to which part is which.
The combined effect, then, is of the incorporation of elements from various
externally imposed philosophies into a single personal system outlined by Murphy's
actions. The mind-body division cannot but evoke the Cartesian inquiry, before
moving into the more specific Geulingian realm, while the actual composition of the
mind finds parallels in both Geulincx and Spinoza. Unfortunately, though, the
correspondence with Spinoza reveals how ineffective the system is, defined
supposedly as an intellectual inquiry but operating more along the lines of confused
pleasure-seeking and selfishness. Beyond all this, the system itself brings no
enlightenment, leading eventually to death in the rocking-chair (and the final comment,
"soon his body was quiet" 135 , echoes ironically the attempts throughout the novel to

127p. J. Murphy, "Beckett and the Philosophers," op. cit., 227.

128 Samuel Beckett, Murphy, O. cit., 63.
129ibid., 65.
1301bid.
131,1bid., 65-6.
132P. J. Murphy, "Beckett and the Philosophers," op. cit., 227.
133This point is made in Kenneth and Alice Hamilton, op. cit., 126.
134Samuel Beckett, Murphy, op. cit., 8.
135 Mid., 142.

83
quieten the body in order to focus upon the life of the mind). Additionally, the entry of
Mr. Endon - "Endon" being Greek for "within" - shortly before Murphy's death is
highly paradoxical, providing Murphy with a fascinating example of a figure perfectly
self-sufficient in his emptiness: "Mr. Endon for Murphy was no less than bliss"136.
Again the irony is extended by the knowledge that Spinoza studied classics, physics,
and the philosophy of Descartes with a scholar named Francis van den Enden; as P. J.
Murphy points out, despite Endon's position as an ideal example for Murphy, there
could hardly be anything less like a teacher-pupil relationship in the impasse of their
acquaintance137.
The philosophical inquiry of Muiphy is complicated yet further by the
incorporation of elements evocative of the ideas of Leibniz and Schopenhauer. Leibniz
is another philosopher to whom Beckett makes reference at various points in his
output (in Dream and Molloy, for example), and James Acheson identifies Leibniz's
Monadology as the source of Murphy's belief in his mind as a hollow sphere
containing a microcosm of the entire universe 138 . Similarly, Acheson recognises the
influence of Schopenhauer's notion of the world as comprised of chance and error in
the manner in which many of the events of Murphy's life come about139 - the job at
the Magdalen Mental Mercyseat results from an unexpected encounter with
Ticklepenny, for example, and the circumstances of Murphy's death are equally
dependent upon chance events. From this point of view, Murphy's aspiration towards
a Geulingian or Spinozan transcendence could equally be viewed as that towards a
Schopenhauerian will-lessness and, whichever system is preferred, Murphy fails as a
result of his basic selfishness and his weakness for pleasure (usually in the form of
Celia).
Clearly, then, despite the efforts of many commentators, Murphy cannot be
reduced to a correspondence with a single philosophical system: "Murphy is not a
Cartesian novel, a Democritean novel, or a Schopenhauerian novel. It is not even a
Geulingian novel, whatever that might be. This, however, need not mean that these
'philosophical fragments' are no more than flashes of erudition, providing a witty
counterpoint to the exigencies of plot" 140. As a result of the equivocal positioning of
the figure of the philosopher and the ambivalent relationships between author, narrator
and protagonist, the overall effect combines sympathy with the inquiry with the clear
impression of its futility. The implication is of a need to explore and subsequently
discount various attempts to rationalise the nature of meaning and its expression in

1 36Ibid., 134.
137p. J. Murphy, "Beckett and the Philosophers," op. cit., 228.
138james Acheson, "Murphy's Metaphysics," Journal of Beckett Studies V (Autumn 1979), 9-23.
139,Ibid., 16.
140Rupert Wood, op. cit., 27.

84
language. Thus Beckett withdraws, for the time being, from the anti-dualistic
implications of the Beethovenian model in Dream in order first to examine traditional
Western philosophical approaches to the subject (and their implicitly binary
foundations). The experience that results, however, leads to a general assertion of the
failure of language adequately to express experience and a pervasive scepticism
towards such epistemological foundations.

This sense of futility is perhaps most coherently suggested by the

incorporation of yet another philosophical figure, that of the Atomist Democritus
(c.460 - c.370 B.C.). An affinity between Beckett and Democritus is immediately
apparent in the characterisation of Democritus as the "laughing philosopher, so-named
because of his reported good-natured amusement at 'the vain efforts' of men" 141 . For
Democritus, everything is pre-ordained by the fundamental constitution of the
universe: nothing is left to chance, since "creation is the undesigned result of inevitable
natural processes" 142 , and thus any efforts to influence the course of things will be
futile. Democritus consequently advocates a basic cheerfulness of attitude in the face
of this, suggesting that one should aim to develop a serene and passive nature rather
than actively either seeking or avoiding the pleasures of the senses I43 . This attitude of
ironic but fundamentally sympathetic amusement is one shared by many Beckettian
narrators in their observation of the futile efforts of characters to make sense of their
situations. However, the affinity can be taken one step further. Democritus'
philosophy (the first recorded strictly scientific conception of the world) is based on
the idea of the universe as a collection of infinite indivisible particles in an infinite
void, a theory handed on from Leucippus. Leucippus' dualism of atom and void, as
Sylvie Henning points out, is actually a covert monism, displaying a perception of the
possibility of ultimate unity and identity: "the atom, the basic building block, was still
perceived as a plenum.... Although surrounded by void, it contained no void itself and
was therefore an indivisible unity" 144 . Democritus' particular version of atomic
theory, however, rejected this reduction of the dyad; for Democritus, the universe
could be divided into atoms (seen as real things), and void, (considered not real or
"nothing"), but this latter category was conceived as thoroughly distinct from absolute
non-existence (hence the quotation cited by Beckett - "naught is more real than

141 Cyril Bailey, The Greek Atomists and Epicurus (New York: Russell and Russell, 1964), 112.
1 42Ibid., 122.
143see Ibid., 192.
144 sylvie Henning, "The Guffaw of the Abderite: Murphy and the Democritean Universe," Journal of
Beckett Studies X (1985), 7.

85
nothing" 145 - which draws attention to the concept of an "un-real" but definitely
existent void146).
Democritus was the first philosopher to posit the existence of quite such a
void lo , and his importance to Beckett presumably lies not only in his benignly
apathetic attitude but also in the designation of this sphere of nothingness, beyond
sense experience but distinct from absolute non-existence 148 . As Henning points out,
the distinction between such explicitly monistic philosophies as those of Spinoza and
Leibniz (amongst others) and many apparently dualistic systems (including those of
Descartes and the Occasionalists), is effectively more a difference of terms than of
actual content

since the latter, like the former, posits as its ultimate goal self-identity. This may
be attained in two basic ways. The two elements of the dyad may be considered
complementary so that they form a basic, unified totality.... This is the case in
the Hegelian dialectical process. Alternatively, one element may dominate to the
total exclusion or elimination of the other. In this way, both the Platonic and the
Cartesian dualisms, for example, come to privilege mind, in one form or another,
over matter 149.

Thus Democritus stands alone amongst the philosophers evoked in Murphy in that his
Atomic theory is the only system to resist the reduction to both an all-encompassing
unity and, by implication, absolute self-knowledge. Similarly, as Henning shows,
Murphy clearly aspires to a monistic unity - "Murphy would like to be a mental
plenum, mere mind unencumbered by body" 150 - but the figure of Democritus remains
in the background, guffawing at the vanity of such attempts to eschew worldly
distractions in favour of a life in the mindol.
Democritus' attitude towards the importance of sense experience and the
difficulty of establishing its relationship to mental impressions is also reflected in
Murphy. In his Confirmations, Sextus writes of Democritus, "although he had

145 See Samuel Beckett, Murphy, op. cit., 138.

146-1'he importance of both Democritus and Geulincx with regard to Beckett's texts is suggested by
his comments in a 1967 letter to Sighle Kennedy: "if I were in the unenviable position of having to
study my work my points of departure would be the 'Naught is more real ...' and the `Ubi nihil vales
...' both already in Murphy and neither very rational". Sighle Kennedy, Murphy's Bed: A Study of
Real Sources and Sur-Real Associations in Samuel Beckett's First Novel (Lewisburg: Bucluiell
University Press, 1971), 300.
147W. K. C. Guthrie, A History of Greek Philosophy Vol. 2: The Presocratic Tradition from
Parmenides to Democritus (London: Cambridge University Press, 1965), 397. Guthrie states that
earlier thinkers had never clearly conceived of a vacuum; only Pythagoras had spoken of void and the
concept was misunderstood, identified with air which the universe could breathe in.
148Beckett also refers to Democritus (both explicitly and indirectly) in other works. Enueg I alludes
to the philosopher and, as has been pointed out, Beckett's depiction of other characters at times evokes
paral lels with Democritus' life. See Kenneth and Alice Hamilton, op. cit., 63-4.
149Sylvie Henning, op. cit., 5-6.
150Ibid., 8.
151 The narrator of Murphy refers to the "guffaw of the Abdeiite". Samuel Beckett, Murphy, op. cit.,
138.

86
promised to assign the power of conviction to the senses, he is nevertheless found
condemning them, for he says 'In reality we know nothing for certain, but what shifts
according to the conditions of the body and of the things which enter and press upon
it'" 152 . Democritus' Canons implies a less pessimistic attitude, suggesting a
distinction between sensual and intellectual knowledge and characterising the former
as bastard but the latter as legitimate knowledge 153 ; overall, the impression given is
that while Democritus attempts to clarify the matter by establishing a distinction, the
fact of a connection between the two cannot be denied, and thus the philosopher is left
advocating a position somewhere between absolute identity and absolute difference.
Again, therefore, as in his Atomic theory, the philosopher resists the reduction of the
terms into a higher unity.
For Democritus, knowledge is only (if ever) arrived at only through the gentle
motion of the soul's atoms 154 ; this image suggests a correspondence with the
tendency for Beckett's characters to find consolation in motion back and forth (a motif
that recurs throughout the works, from the specific rocking back and forth in Murphy
and Rockaby, to the more general description of movement between fixed or roughly
fixed points in the later prose). The Democritean positing of a dynamic relationship
both between atom and void and within atoms or their groups implies that reality lies
in the recognition of existence as a state of flux, an "in-betweenness" or a permanent
becoming. In this way knowledge and self-identity can only ever be partial.
Democritean theory suggests an acceptance of the chaos of existence, hence his
position in Murphy, emerging to mock the vain but inevitable efforts to synthesise
experience into a coherent unity by imitation of Descartes, Geulincx, Spinoza, and so
on.

Democritus' depiction of a state of dynamic flux, therefore, seems to

correspond to Belacqua's delineation of reality as unamenable to full comprehension,
existence and characters being too chaotic and unpredictable ever to be truly known.
Similarly, the imagery surrounding Belacqua's retreat into the "wombtomb" of his
mind is cast in terms evocative of the Atomist's conception of the flux between atom
and void. Thus the Demociitean void seems presented so as to correspond to the
notion of the "Beethoven pause", and in this sense the background figure of
Democritus in Murphy forms a parallel with the Beethovenian musical model for
literature in the early works; both signify the futility of a quest for absolute knowledge
and posit the alternative acceptance of otherness, of an irrational and chaotic aspect to
existence. This, however, is an alternative which neither Beckett nor his characters are

152 W. K. C. Guthrie, op. cit., 458.

153 See Cyril Bailey, op. cit., 180.
154 Kenneth and Alice Hamilton, op. cit., 71.

87
yet ready to confront, hence the experimentation with various philosophical systems
and the correspondent process of stylistic refinement. Watt, following the implications
of this, pushes rational systematisation to the limits at which it collapses, while
increasingly (if covertly) privileging the irrational in its place (as will be explored in
the following chapter). Only once these directions have been explored and one by one
discarded, leaving the protagonist alone to face the question of his or her existence and
its linguistic expression (as in The Unnamable), can the crisis of representation really
be faced and the deconstruction of knowledge, constituted in language, begin.
The works up to The Unnamable, therefore, effect a gradual purgation in the
course of exploring different apparent paths to self-knowledge and its linguistic
expression. The dualisms of these texts, however, collapse with the problem of
verification - the difficulty of objectively confirming the selfhood known only
subjectively (the difficulty which Descartes and Geulincx overcome only by means of
circular argument and the invocation of the existence of God). Once such dualistic
structures have been discarded, the characters can begin to develop a more
provisional, shade-like existence through a non-designative language of "disintegrated
surface", a language which seeks to reflect the incoherence of subjectivity and the
chaos of existence by means of its relative freedom from concrete reference and its
location "between the terms". In this way, the "in-betweenness" of the figures of the
later short prose (figures which may be indeterminate in terms of gender, location,
motivation, and so on) is prefigured in the very earliest works by the use of the
Beethovenian musical model and its association with desexualised, genderless
existence. By means of this model and its association with the image of the
Democritean void, Beckett covertly deconstructs his dualistic structures at the same
time as he apparently posits their stability. Thus the clear indication that Murphy's
methods of self-exploration are doomed corresponds to the narrator of Dream
bemoaning his characters' lack of consistency, their non-coincidence with the
Proustian literary model (inspired by Vinteuil's music), and the inappropriateness of
the grotesque women as inspirational muses. Simultaneously, however, the more
authentic musical model of Dream and More Pricks Than Kicks effects the undoing of
binary oppositions through its demonstration that meaning is not reducible to that
which is "sayable" any more than music is reducible to a position of irrational and
meaningless otherness. In this way, the presence of the model and the consequent
evocation of the Democritean void in Murphy reveal the inadequacy of traditionally
male, logocentric rationality, thereby positing a literature that will truly reflect reality
by means of the destruction of surface referentiality, and which correspondingly takes
the genderless figure as muse.

88
CHAPTER FOUR
66...great formal brilliance and indeterminable purport":
The Search for Significance in Beckett and Music Theory.

Summary:
Beckett's works from Murphy to The Unnamable - their tendency to omit
obvious symbolic reference while maintaining the obscure sense of an unfulfilled
symbolism - such terms as evocative of Susanne Langer's theory of musical
expression - the relevance of this to the perceived musicality of Beckett's texts, and
also to the relationship between music and language and attempts to account for the
significance of music.
Langer's theory of music as an "unconsummated" symbol of the emotive life -
Beckett's later works as generating a sense of obscure significance through the actual
mode of composition, their musicality resulting from both their sounding qualities and
their construction according to the implications of the smallest compositional units -
the resultant creation of a dynamic ebb and flow which implies symbolic meaning
(hence the correspondence to Langer's theories).
The various criticisms of Langer's work - these as effectively highlighting
problems with Langer's terminology - influences upon Langer's ideas, her
innovations and their importance to recent work in music cognition - the value of the
breadth and non-specificity of Langer's theory and its refusal either to deny the
ineffable or to resort to transcendentalism
The limited nature of progress since Langer - the suggestion that the
positivistic nature of most music theory has hardly aided our understanding of the
unique significance of music - Nicholas Cook's exploration of the divergence between
actual musical experience and its musicological rationalisation - the relationship
between Cook's ideas and those of Langer - the further correspondences to be found
in Peter Kivy's Music Alone (despite the different concerns) - Kivy's exploration of
expressive qualities that are formally articulated but not fully explicable - the related,
though very different, approach of Diana Raffman - Raffman's attempt to develop a
cognitivist explanation of musical ineffability (structural, Veeling", and nuance
ineffability) by examining instances of musical knowledge that cannot be described
verbally - Cook's valorisation of the usually discounted negative term of the rational-
irrational dialectic, compared to Raffman's exposing of the interdependency of rational
and irrational elements in musical experience.

1 Samuel Beckett, Watt, op. cit., 71.

89
 Beckett's similar opposition of what can and cannot be said - Watt's attempt to
account for experience by elaborating complex permutational systems within which all
elements can be placed - John J. Mood's analysis of these systems - the discovery that
they contain mistakes which are obviously intentional yet easily pass unnoticed -
Mood's suggestion that Beckett deliberately elaborates a faulty personal system,
thereby emphasising his 'fidelity to failure".
The relationship between Mood's discoveries and Heath Lees' examination of
the obscure imagery of tuning in Watt - Beckett's use of the Western rationalisation of
the harmonic series through equal temperament as a symbol for Watt's attempts to
systematise events - the deployment of the frog-song and of vague singing as an
alternative, "natural" manifestation of music - Watt as extending Beckett's use of
music to explore the rational-irrational dialectic.
Beckett as therefore expressing the same need to pay attention to the ineffable
as is apparent in the work of Langer, Cook and Raffinan - Watt, like music theory, as
elaborating complex positivistic rationalisations which are ultimately limited - Langer's
work as helping to explain the perception of Beckett's texts as increasingly musical -
Beckett's examination of the structures of linguistic meaning as corresponding in
many ways to attempts to account for musical meaning.

In Beckett's works from Murphy to The Unnamable the phenomena of

experience are studied in the hope that their essential nature will become apparent - the
circumference is examined repeatedly, without ever finding the cetittepaint which must
be contained therein 2 . Once released from the words, the reader cannot deny their
expressiveness, but how can the voice with no owner and nothing to say have
spoken? It seems that while it is "likely that Beckett's use of language is designed to
devalue language as vehicle for conceptual thought, his continued use of language
must, paradoxically, be regarded as an attempt to communicate the incommunicable"3.
Even here, however, Beckett inevitably wins, for within this sphere of
(non-)experience, any claims to have experienced meaningful expression can be
dismissed as mere instances of the need to impose interpretation upon anything with
which we come into contact. To believe in the absolute meaninglessness of our
established modes of expression - the fundamentals upon which everyday existence is
based - is impossible: this is Beckett's subject, its effect, and, ironically, the reason
for its effectiveness.

2Ibid., 126-7.
3James Eliopulos, Samuel Beckett's Dramatic Language (The Hague: Mouton, 1975), 9.

90
 This integration of the apparently incompatible stems perhaps from the mutual
origin of both the creative process and its reception in two of Beckett's favourite
quotations: "nothing is more real than nothing" (Democritus), and "all art consists of
creating something out of nothing" (Racine). Opposites, in this way, dissolve into
nothingness, and this is effected through the presentation of characters without any
explanation of their situations.
Beckett here seems to echo Wittgenstein's assertion that "whereof one cannot
speak, thereof one must be silent" 4 (though this is a dictum that Beckett's protagonists
would themselves never be able to accept, for fear of the ensuing existential
instability), and it was the confrontation of similar metaphysical problems that resulted
in the differences between Wittgenstein and the Vienna school of Logical Positivists.
Rather than rejecting metaphysics outright, Wittgenstein conceded that if metaphysical
insights could be stated in language, then they would be real insights, not just
incoherent confusions of feeling. Several of Beckett's characters (particularly in the
earlier prose, and especially in Watt) behave in the manner of Wittgenstein students,
attempting to define objects, people and relationships through concise logical
propositions5.
Their failure to do so is both predictable and disappointing for, following
Wittgenstein, the need for the idea of the metaphysical - or at least of something
beyond logically expressible relations - can never be denied. From Murphy, right
through to the later plays and short prose, the characters have the sense that "the
experience of any moment has its horizon ... and on that horizon new experience is
always appearing" 6 . The horizon is never quite within reach, the characters can never
quite define themselves or their situations, for the gap between their words as
signifiers and that which they intend to signify is too wide. The natural separation
between a word and that which it denotes could, hypothetically, provide the distance
necessary for the objective contemplation of the self. Simultaneously, however, this
very separation divorces the self from the immediacy of the sense experiences which
seem to provide the only direct knowledge of things. In this way, the existence of
language as a set of signifiers which is usable and re-usable within different contexts,
but always related in some arbitrary sense to fixed definitions, precludes any attempt at
true expression. As the Unnamable says, considering the culinary skills of the
proprietress of a chop-house, "I learnt that her turnips in gravy are not so good as they
used to be, but that on the other hand her carrots, equally in gravy, are even better than

4Ludwig Wittgenstein, Tractatus Logico-Philosophicus, trans. C. K. Ogden (London: Routledge and

Kegan Paul, 1922), 27.
5 See, for example, Samuel Beckett, Watt, op. cit., 78. Also, for further discussion of the links
between Watt and Wittgenstein, see Jacqueline Hoefer, "Watt," Perspective XI (Autumn 1959), 166-
182.
6C. Delisle Burns, "The Sense of the horizon," Philosophy VIII (1933), 301.

91
formerly. The gravy has not varied. This is the kind of language I can almost
understand, these the kind of clear and simple notions on which it is possible for me to
build. I ask for no other spiritual nourishment"7.
All writers of prose and poetry aim, in different ways and to varying degrees,
to overlay the mundanity of everyday words with metaphor and symbolism. Similarly,
Beckett's protagonists - sometimes writers themselves - attempt to provide their
creator with a symbolic meaning for his words. Often the ambiguity of the narrative
perspective is such that, even when a definite point of view appears to have been
established, the reader becomes aware of a change having occurred, sometimes subtly,
sometimes suddenly. In Mercier and Camier, for example, the couple "entered an inn.
Wrong address said the man. This is Messrs. Clappe and Sons, Wholesale Fruit and
Vegetable Suppliers" 8 . This is perhaps the crudest example of a narrative perspective
subject to fluctuation such that the authorship of the words, or, more importantly, of
any sense of significance beyond the banal, is put into question.
A tension of variable bias is therefore generated between Beckett's stated belief
in the meaninglessness of language, the attempts of his protagonists to find meaning in
language, and the language that faces the reader of the printed page. The responsibility
for the last is refused by Beckett, and the denial becomes more adamant the more
determined is the characters' attempt to account for anything beyond the most basic
observations. While Beckett's early subjects are presented without interpretation or
explanation, they themselves can do nothing but interpret and explain as far as they are
able. The limits of this ability are, however, contracted inwards: while Watt ponders
his pots or the visit of the Galls, the Unnamable can ponder nothing but himself. Thus
Beckett seems to suggest that the hypothetical imperative that drives his characters to
ever more feverish self-examination is an unavoidable effect of language, rather than a
result of his own manipulation of characters and events. His words apparently signify
nothing: anything beyond this, any accusation of symbolism, must result from the
reader's own need to interpret the protagonists' search for meaning.
Despite this, Beckett's presentation of the physical condition and location of
his subjects gives the impression of symbolism. Characters often embark upon
journeys or quests, though their aim is generally unclear. It is rare that a protagonist is
not physically decrepit (increasingly so), dressed in boots, a shabby overcoat, and a
hat (often tied on with string). The bicycle appears repeatedly as a mode of transport9
(even for Molloy, with his crutches either side of the handlebars), and we frequently
see characters lying in ditches or crawling through muddy undergrowth. Other
unremarkable items - pots, turnips, dogs, policemen, and mental hospitals, for

7 Samuel Beckett, "The Unnainable," O. cit., 302.

8 , Mercier and Camier, op. cit., 42.
9For a discussion of the significance of the bicycle in Beckett see Hugh Kenner, op. cit., 117-132.

92
example - appear with remarkable regularity for writing otherwise relatively empty of
objects and events. The effect is of a suggested symbolism, but one which is not fully
developed and perhaps not even intended. The objects and situations are clearly
significant, yet they seem to be devoid of functional meaning. While the objects and
events appear meaningful through their appropriate situation within the "action", at the
same time, the narrative code seeks to negate such apparent significance; this, of
course, is at the higher level, where the narrative would ordinarily seek to extend its
field of reference beyond the mundane and into the realm of symbolism. Thus
meaning is very clearly a function, not a property, of terms, existing only for the
telling and re-telling of "no stories but mine no silence but the silence I must break
when I can bear it no more it's with that I have to last"10.
The narrative structure therefore appears as both the cause and the effect of the
relationship between Beckett (as narrator) and his characters. Beckett distances himself
from the quest for true insight through language, suspecting the unavoidable failure of
such a search. Yet he cannot help but provide his protagonists with the materials
required, joining them in their hopeless optimism, laughing both at them and, through
the correspondence of their ventures and his own, at himself. Responsibility for the
characters and their words is simultaneously denied and accepted; language must be
used, and yet to move beyond banal denotation involves misunderstanding,
imprecision, and, ultimately, disingenuousness. The metaphysical horizon can be
recognised but never reached ("the sky is further away than you think, is it not,
mama?" ), and a symbolism is articulated while the meaning remains unfulfilled:
"above is the light, the elements, a kind of light, sufficient to see by, the living find
their ways, without too much trouble, seek with their eyes, close their eyes, halting,
without halting, among the elements, the living"12.
Within this, there lies something like the literary equivalent of Barthes' concept
of the "third meaning" or the "obscure meaning". Considering a scene from
Eisenstein's Battleship Potemkin, Barthes isolates three semantic levels: the factitious
reference, the intended - and expected - symbolic meaning (that "obvious meaning"
which "is taken from a kind of common, general lexicon of symbols; it is a meaning
which seeks me out" 3 ), and a third, final "supplement that my intellect cannot succeed
in absorbing"", which intimates a significance that is without a signified, "indifferent
to the story and to the obvious meaning" 15 . The semantic of the "obtuse meaning"

10Samuel Beckett, How It Is, op. cit., 14.

11 , "Malone Dies," op. cit., 246.
12 , Stories and Texts for Nothing (New York: Grove Weidenfeld, 1967), 81.
13Roland Barthes, Image - Music - Text, trans. Stephen Heath (Glasgow: Fontana/Collins, 1971),
54.
14Ibid.
15 Ibid., 61.

93
could be seen as corresponding to the unfulfilled half-symbolism of Beckett's prose.
However, while in the Eisenstein film the third meaning is reliant upon the existence
of the obvious meaning even for the merest suggestion of its presence, Beckett by-
passes the second level of symbolism (that which would effect an expressible meaning
for the words beyond their obvious frames of reference). The third meaning is
distanced into the hypothetical and apparently unintentional, such that its very
existence becomes doubtful (increasingly so, the more it is sought out: "but even as he
looked it was effaced, not abruptly, no, and not gently either, but by a firm unhurried
hand, wiped away. Then Watt did not know what to think" 16 ). We are shown that "the
pursuit of the self thus becomes the endless, hopeless task of pursuing an endlessly
receding something which - resisting definition and being inseparable from what
surrounds it - has the characteristics of nothing"17
Discussing Beckett in these terms evokes Susanne Langer's assertion in
Philosophy in a New Key (1942) that "the more barren and indifferent the symbol, the
greater its semantic power" 18 . Langer's aim, however, is by first examining the nature
and origins of symbolic language, to attempt to develop a theory of music. Proceeding
from this initial correspondence, then, this chapter examines the perceived relationship
between certain attempts to account for the significance of music and Beckett's
investigation of the constitution of meaning. Starting with Langer, the chapter explores
the relevance of this theory (and its limitations), before moving into an extended
discussion of recent work which, whether explicitly or not, seems to return to and
develop Langer's ideas in order to provide new perspectives on the question of quite
what musical knowledge comprises. Much of this involves the exploration of the
extent to which musical experience is ineffable, and whether this necessarily implies
that it is also irrational. Returning to Beckett, it is found that similar processes are
taking place, particularly in Watt. Having established in his early fiction various binary
oppositions by means of which the limits of self-knowledge and reason can be
explored, in Watt Beckett extends the covert undermining of those dualisms,
increasingly emphasising the importance of that which cannot be assimilated into
logical linguistic structures. Not surprisingly, given its deployment in those early
works, it is music which seems to inspire this process, and thus not only does much
of Beckett's exploration of meaning correspond to that of music theory, but Beckett
uses the model of music within that exploration.

16Samuel Beckett, Watt op. cit., 63.

17 Ross Chambers "Beckett's Brinkmanship" in Martin Esslin (ed.), op. cit., 154.
18 Susanne K. Langer, Philosophy in a New Key (Cambridge, Massachusetts: Harvard University
Press, 1960), 75.

94
 Music, for Langer, is a kind of significant form, in which the significance is
explicit but not fixed and hence the function of meaning remains unfulfilled due to the
transience of the content. Her theory ultimately - and perhaps inevitably - falls short of
a full account of the semantics of musical expression and of the emotional and
intellectual effectiveness of music as an art-form. Nevertheless, Langer provides
important developments beyond the limits of previous arguments (proposed by
Hanslick) for the formal congruence of the articulation of musical material and emotive
experience, pushing the comparison into the area of content. Music, according to
Langer, "is an unconsummated symbol. Articulation is its life, but not assertion;
expressiveness, not expression ... the assignment of one rather than another possible
meaning to each form is never explicitly made" 19 , and this follows exactly the mode of
variable interplay between sign, symbol, meaning and lack of meaning which is
effected through Beckett's use of language.
From the first, the congruence of Langer's arguments with Beckett's
deployment of words is apparent. Symbolic language relies not just on the relationship
between subject and object, for this partnership is that which constitutes the concept of
a sign, but on the introduction of an aspect of connotation. The relationship between
the subjects and objects of signification is that of denotation, and this Beckett's
characters can cope with as long as they restrict themselves to that level - consider, for
example, Malone's determination to make an inventory of his possessions 20 . To
develop such relations into the realms of symbolism, however, is to set the subject and
object at one remove from each other, such that it is the interpretation of their
relationship that is essential to the determination of meaning. Beckett maintains this
effect of distance, and will even concede the possibility of higher meaning while still
denying the viability of symbolic explanation: the nan-ator of "First Love", for
example, opens by stating, "I associate, rightly or wrongly, my marriage with the
death of my father, in time [my italics]. That other links exist, on other levels, between
these two affairs, is not impossible. I have enough trouble as it is in trying to say what
I think I know"21.
Just as Schopenhauer defined the artistic vision as contemplation independent
of reason, Beckett, following Proust, "calls for a presenting of what is seen rather
than what 'ought' to be seen, ... offers a preference for statement of, rather than
explanation of, characters" 22 . Additionally, the more desperate the characters' search
for the apparent connotative interrelation of people and objects, the less they can affirm

19 Ibid., 240.
20Samuel Beckett, "Malone Dies," O. cit., 226-230.
21 , "First Love," op. cit., 9.
22Josephine Jacobsen and William R. Mueller, Testament of Samuel Beckett (London: Faber and
Faber, 1966), 71.

95
about the solidity of the items themselves. This is effected, in its most simplistic form,
in several ways: through the exploitation of the dual meanings of words ("in the
beginning was the pun. And so on" 23 ), through an increasing distrust of the
significance of proper names, and through the negation of the descriptive power of
adjectives, such as when Wylie speaks of Murphy's attractiveness to women:

'It is his ...', stopping for the want of the right word. There seemed to be, for
once, a right word.
'His what?' said Neary.
They went a little further in silence. Neary gave up listening for an answer and
raised his face to the sky. The gentle rain was trying not to fall.
'His surgical quality', said Wylie.
It was not quite the right word. 24

In this way, the characters exemplify Langer's assertion that language

developed primarily not as a means of communication, but as an effect of the human
need to view reality symbolically (this conclusion having been taken from Edward
Sapir's studies of autistic, deaf, and animal-reared children). Symbolic language, in
these terms, is an attempt to reconcile the realisation that "our primary world of reality
is a verbal one. Without words our imagination cannot retain distinct objects and their
relations" 26 , with the unavoidable fact that, due to the separation between the word and
that which it denotes, ultimately, "words are obscuring"27.
According to Langer, in moving from symbolic language to the consideration
of music as a potentially symbolic form, it is found that music has certain properties
which recommend themselves for symbolic use. Most especially, music is composed
of many separable units which "in themselves play no important role which would
overshadow their semantic function" 28 , and which lend themselves easily to self-
modification when in combination with one another. Additionally, Langer follows
Jean D'Udine's establishing of a clear resemblance between musical structure and the
dynamics of human experience 29 ; Langer extends this congruence into the field of the
musical materials themselves, refusing to allow the fact that musical meaning cannot

23 Samuel Beckett, Murphy, op. cit., 41.

24 Ibid., 39.
25 Langer quotes Edward Sapir on this: "he autistic speech of children seems to show that the purely
communicative aspect of language has been exaggerated. It is best to admit that language is primarily
a vocal actualisation of the tendency to see reality symbolically, that it is precisely this quality which
renders it a fit instrument for communication" Susanne K. Langer, O. cit., 109. Langer is equally
influenced by Ernst Cassirer's similar determination that a symbol is a function of perception rather
than communication (and Langer's view of the congruence between formal and affective properties is
also found in Cassirer). See Ernst Cassirer, Language and Myth, trans. S. K. Langer (New York:
Dover, 1946). For further comments, also see Raymond Monelle, "Symbolic Models in Musical
Aesthetics," British Journal of Aesthetics XIX (1979), 24-37.
26 Susanne K. Langer, op. cit., 126.
27 Ibid., 243.
28 Ibid., 228.
29 Langer refers to Jean D'Udine, L'art et le Geste (Paris, 1910).

96
be expressed precisely in terms of individual feelings to disavow the possibility of
such a correspondence, and thereby concluding that "what music can actually reflect is
only the morphology of feeling" 30 . It is the unconsummated nature of the symbolic
aspect of music (in Langer's terms) which leads to its isomorphism and consequently
to its superiority over symbolic language as a mode of expression.
Returning to Beckett, we find that, as with music as defined by Langer, his
writing has all the earmarks of symbolism except for the designation of specific
connotation. Peter Brook, for example, describes Happy Days as "not telling, not
dictating, symbolic without symbolism. For Beckett's symbols are powerful just
because we cannot quite grasp them" 31 . While Beckett's earlier texts frequently make
explicit the sense of an unspecifiable significance (through both the words of
characters and the presentation of objects and events), the tendency of later works is
towards the generation of a correspondent effect through the actual composition. The
further Beckett breaks down traditional grammatical and narrative structures, the less
his characters grapple explicitly with the problem of linguistic expression and the more
the search is effected through the actual process of textual construction. This can
perhaps be demonstrated by examining the opening of Worstward Ho:

On. Say on. Be said on. Somehow

on. Till nohow on. Said nohow on.

Say for be said. Missaid. From now

say for be missaid.

Say a body. Where none. No mind.

Where none. That at least. A place.
Where none. For the body. To be in.
Move in. Out of. Back into. No. No out.
No back. Only in. Stay in. On in. Sti11.32

The reader understands the words not from the reference to any explanatory
context, for nothing of substance is apparent, but rather from a knowledge of their
conventional meanings, individually and within their tiny groups. The sense of
forward propulsion and a certain timelessness are contained within the first word as
much as in the rest of the passage. We are presented with a repetitive structure of
assertion, followed by the statement of the necessity of this assertion, despite the
knowledge - itself activated by the repetition of small formal units - of that which will
immediately follow: the negation of the viability of that assertion. The narrator's
presence seems accidental: the flow of words must originate from somewhere, but is

30 Susanne K. Langer, op. cit., 238.

31 Peter Brook, "Happy Days and Marienbad" in Charles Marowitz, Tom Milne, and Owen Hale
(eds.), Encore Reader: A Chronicle of the New Drama (London: Methuen, 1965), 165.
32Samuel Beckett, Worstward Ho (London: John Calder, 1983), 7.

97
directed towards nobody. The absence of subjects or objects (except for "place",
"body" and "mind", which are denied substance as soon as they are introduced), and
the lack of sentences or of any truly discursive structure, preclude the possibility of
symbolism in terms of an obvious meaning (which would ordinarily be developed by
the textual demand for interpretation). Nevertheless, we are aware of a ritualistic
searching effected by means of the choice and combination of words. The construction
is extremely pedantic, moving through a slow process of transformation: one word is
added to the last, the sense is altered by a change of tense, attempted statement is
followed by denial, and throughout all of this, the words are very closely related to
each other either by their function either as (often prepositional) signs ("out of',
"into", and "in"; "move" and "back"; "somehow" and "nohow"; "say" and "said";
"no", "only", and "none", for example), as sounds ("Till" and "Still"; "Still" and
"Stay"; "Only" and "On"; "On" and "None"; "On" and "No"), or by a combination of
the two.
The methodical composition achieves, ironically, a sensual flow, and we are
confronted with a highly developed kind of imitative form in which the use of tiny
formal elements and the apparent simplicity actually lead to construction of extreme
sophistication. The narrator seems to be working through simple combinations of
linguistic units, as if searching for a specific permutation of words or even syllables.
Yet we have no more idea than the character has of what he or she is looking for; the
reader, denied of the usual grammatical pointers, is actively involved in the same
search for meaning as the "protagonist": as Judith Dearlove comments with regard to
all of Beckett's Residua, "by thrusting on us the burden of creating order and
meaning, the residua demand a new critical response" 33 . The infinitely fluctuating
effect of progressive and regressive word-flow within repetitive structures suggests
that the process is never-ending. Such construction reeks of symbolism, but without
reference to subjects, objects, or their connotative relationship, the significance of the
symbolism remains unfulfilled: Beckett has found a "syntax of weakness that operates
on our sensibilities by intimation not assertion" 34 . The narrator attempts, but
unavoidably fails, to find within the simplest linguistic teims something with which to
replace the need for metaphysics - to find Wittgenstein's true insights through the
precise evocation of the human condition - and thus the obscure meaning remains a
mere intimation: the symbolism remains unconsummated. Without ever explaining its
own existence the text effects an ebb and flow of assertion and denial, of construction
and deconstruction, which relates to Langer's isomorphism, articulating a comparable
"unconsummated symbolism".

33Judith Dearlove, Accommodating the Chaos: Samuel Beckett's non-relational art (Durham, North
Carolina: Duke University Press, 1982), 118.
34James Knowlson and John Pilling, op. cit., 178.

98
 The application of Langer's theory to the general perception of musical sound
as opposed to actual themes or phrases increases its degree of success. This aspect is
dependent upon Schopenhauer's belief that "music does not express this or that
particular and definite pleasure, this or that affliction, pain, SO1TOW, horror, gaiety,
merriment, or peace of mind, but joy, pain, sorrow, horror, gaiety, merriment, peace
of mind themselves" 35 . Similarly, the avoidance of any reference to specific emotions,
concentrating upon a more abstract isomorphism rather than having to approach the
question of subjective interpretation, relates to Beckett's attempts to circumvent the
ordinary denotative and connotative functions of words. Just as, for Schopenhauer,
music "reproduces all the emotions of our innermost being, entirely without reality and
remote from its pain" 36 , so the direction taken by his work suggests that, for Beckett,
the greatest abstraction yields the greatest truth. Thus, by the end of The Unnamable,
the prose reaches a state of extreme disintegration in which subjects, objects, and their
relationships have no real place: there is "nothing ever but lifeless words"37.
Nevertheless, the negation of the properties of language is a very different
thing to the actual composition of music; Beckett is more concerned with exploring the
hypothetical imperative which propels his characters through their doomed search for
linguistic self-expression. The incessant chatter is vital for the assertion of existence.
Thought becomes language, and "I think therefore I am" becomes "I speak therefore I
am", as is apparent in How It Is: "the voice extorted a few words of life because of cry
that's the proof good and deep no more is needed a little cry all is not dead" 38 . In this
way, the linguistic sensuality of many of the later works achieves its musical effect not
through direct intention, but as a result of the exploration of the simplest linguistic
units and their closest relatives. Despite this, the musicality which is achieved in turn
aids the obfuscation of semantics, and hence a complete circularity of cause and effect
is apparent: the negation of referentiality in favour of the tendency towards a state of
music both drives and is driven by Beckett's hypothetical imperative.
Beckett's generation of sensual streams of syllables might seem to be related to
that of Finnegans Wake, and given the Joycean influence upon Beckett's earlier
works, this conclusion would at first glance appear understandable. Certainly the
sense of timeless continuity and the obscuring of meaning beneath the sounding effect
of the words are common to both, but the two writers are, in fact, working from
opposite ends of the spectrum. While Beckett pares language down to the minimum,
eventually using mainly mono-syllabic or di-syllabic words, Joyce constructs syllabic
conglomerations designed to generate manifold references. A word of Joycean prose

35Arthur Schopenhauer, op. cit., I, 261.

36Ibid., 264.
37Samuel Beckett, Stories and Texts for Nothing, O. cit., 135.
38 , How It Is, op. cit., 133.

99
can have several meanings as a result of the origins of its various components -
"boudeloire", for example, not only distorts the word "boudoir", but also incorporates
associations with Baudelaire and with the French words "bouder" (to pout), "Loire"
(the omnipresent river theme), and "boue" (mud). Each syllable is important in its own
right, and the consequent onomatopoeia and alliteration add to the effect of the
multifarious generation of semantics. This results in an "ebullience and form-building
energy" 39 which positively asserts a belief in the power of words as infinitely
meaningful because of the ambiguity of reference, because of the gap between
signifier and signified (the very gap which disables Beckett's characters).
Even in the name of Finnegan, "we finish (fin, fine, finn) and we start egan or
again" 413 , and this suggestion of growth and re-growth, examination and re-
examination is increasingly fulfilling, developing a complex web of symbolism and an
expanding field of reference. Tim Finnegan is all heroes (Finn MacCool, Thor,
Prometheus, Osiris, Buddha, Tristan ...), his fall is symbolic of the fall of any man
(or of man) at any time, and it is the narrative composition which brings this into
effect. The positive exuberance of meaning is directly antithetical to the desperation of
Beckett's characters; Joyce's language becomes musical through construction,
Beckett's by disintegration, and they meet somewhere in between with a superficial
similarity of sensual effect. Essentially, the musical effect of Joyce's work comprises
an intensification of that which is evident in any poetic language. On the other hand,
the particular sense of vital import in Beckett's works motivates the breakdown of
traditional structures in search of a more effective form of expression, negating
referential meaning and increasingly effecting a more fundamental musicality wherein
the content is virtually indistinguishable from the dynamics of the composition. Thus
Beckett's circumvention of the obvious qualities of symbolic language (the qualities
upon which Joyce is heavily dependent), suggests an aesthetic conception which,
again, can be linked to the isomorphism of music described by Langer.
In one of the rare moments in which he chose to comment, albeit briefly, on
his work, Beckett wrote "my work is a matter of fundamental sounds (no joke
intended) made as fully as possible, and I accept responsibility for nothing else"41.
The relevance of this to the increasing austerity of his language is obvious. What is
more interesting, however, is to consider in the light of this statement the significance
of the presentation of non-linguistic sound, musical and non-musical, and its possible
relation to the unconsummated symbolism. As suggested in the previous discussion of
Beckett's early depiction of non-referential sounds, it is in a sense these which activate

39Joseph Campbell and Henry Morton Robinson, A Skeleton Key to Finnegans Wake (New York:
Viking Press, 1961), 364.
°Anthony Burgess, Here Comes Everybody (Middlesex: Hamlyn, 1982), 194.
41 Samuel Beckett, letter to Alan Schneider (December 29, 1957) quoted in Deirdre Bair, op. cit., 497.

100
the hypothetical imperative which, in turn, provides the instigation for Beckett's
writing; the search for true insight within language must lead to the attempted negation
of restrictive semantics and hence to a state of unfulfilled symbolism, yet this is driven
only by the presence of murmurs, humming, and nonsensical songs.
From this point of view, there is an element of tautology in each work: the
inexplicit meaningfulness which is endlessly sought is, on occasions, evident within
the texts themselves. Ironically, while the reduction of language towards a state of
extreme and pedantic austerity achieves the musical effect of a stream of insensible
sound, the process by which this is effected draws the characters further into their
own words and away from external sound. Thus it is as if the two fundamentals of
music - non-referential sound and its organisation into significant, but linguistically
untranslatable form - are being pulled apart by the obsession with meaning.
The repetitive effect of the closer and closer examination of the same ideas
within a gradually contracting frame of reference is deliberately stifling, almost
hysterical, and yet at the same time increasingly liberating. The unconsummated
symbolism refers outwards, beyond the page or the stage, circumventing the obvious
levels of signification and connotative meaning, such that its very presence seems
doubtful and certainly accidental. Thus the integration of reader, character and
narrator/author is complete; all three enact the same search for meaning within the
corresponding frameworks of restrictive language, of the human need for
interpretation, and of the eternally optimistic belief in a meaning beyond the definable.
In this way, Beckett's writing transcends any ordinary kind of imitative form and his
"fundamental sounds" provide the source of origination for all: ultimately, the greater
the contraction, the greater the possibility of expansion as a result of the congruence
with the unrestricted and unfulfilled meaning of musical expressivity.
The correspondence between Beckett's attitude to and manipulation of
language, and Langer's theory of music is, therefore, quite precise. In this sense,
Langer's terminology may help to explain the perception of Beckett's texts as musical.
However, this is only viable if Langer's theory is at least a partially satisfactory
account of musical expression. After all, the substance of her theory was developed
over fifty years ago (at roughly the same time as Beckett was writing his first mature
works), and since that time work has proliferated in the fields of musical aesthetics,
theory, and analysis. It therefore becomes necessary to examine in detail the
appropriateness of the theory, its influence, and whether any real developments have
subsequently taken place. Additionally, if the contended correspondence between
Beckett's and Langer's explorations of meaning holds any substance, then not only
should this prove instructive with regard to the musicality of Beckett's texts, but it
should also imply that any investigation of the significance of music may therefore
have relevance to Beckett criticism and even, perhaps, to critical theory as a whole.

101
 There are certainly problems with Langer's account of musical expression.
Critics have objected to her arguments on various grounds, though many have simply
followed the line taken in the first major review, that by Ernest Nagel (which appeared
in 1943). Nagel raises two main points, the first of which concerns Langer's assertion
that "the pattern in which a proposition combines names for things and actions must be
somehow analogous to the pattern in which the items named are combined"42 . Clearly,
this assertion is fundamental to the development of a theory of the congruence of
music and the emotive life, yet, as Nagel points out, many examples can be chosen
which do not conform to such a pattern: "consider, for example, the pattern
established in the trigonometric formula `y=sin x' on the one hand, and on the other
hand the pattern exhibited in the sinuous curve which that formula is employed to
represent. Where, precisely, is the analogy between these patterns?" 43 . This objection
does not, of course, prove that Langer's assertion is wrong for all cases - and it does
nothing to disprove the assertion with respect to the particular uses to which it is put
by Langer - but Nagel's point reveals the absence of full logical proof in Langer's
argument: "it is one thing to show that there are no a priori grounds against her view; it
is quite another thing to show that the evidence confirms that view"44.
Nagel's second objection is perhaps more far-reaching and relates closely to
the conclusions of many other commentators. Langer distinguishes between discursive
and presentational symbols; discursive symbols are those which have a fixed
vocabulary and syntax and therefore facilitate translation: language is the obvious case.
Langer states, however, that there exists another category of symbol which
communicates experience without following the discursive scheme - this category is
that of presentational symbols, which do not comprise units with fixed connotations
(hence the inclusion of both visual forms and music in this category). However, Nagel
questions the sense in which these are symbols at all: "what object is symbolised when
in ordering sense experience, sense forms are apprehended?" 45 . In the case of music,
for example, Langer's assertion that music can reflect the general morphology of
feeling, rather than specific emotional qualities, leads Nagel to find Langer
"dangerously near to the position that music simply presents musical forms which are
themselves not representative at all"46 . From this, Nagel quickly concludes that all
Langer is suggesting is a kind of "copy theory" of music, wherein

42Ernest Nagel, "Book Reviews: Philosophy in a New Key, Susanne K. Langer," Journal of
Philosophy XL (1943), 324.
43/bid.
44 Ibid., 327.
45 Mid., 326.
46 Ibid., 327.

102
 the primary function of music is to represent patterns of emotional tension, which
are presumably simply 'given' to and apprehended by the composer in some
form or other.... If so, what recorded cases are there of a deepened
understanding of human emotions as a consequence of exposure to music? To
the present reviewer, at any rate, the evidence appears to be entirely negative.°

Leaving aside, for the moment, the question of the validity of Nagel's
objections, we find these arguments developed by other critics. Reviewing one of
Langer's later books, Problems of Art, Berel Lang asserts that "the whole of her
aesthetic theory depends finally on the question of whether and in what sense the term
'symbol' can be legitimately applied to the art work" 48 ; unfortunately, as far as Lang is
concerned, Langer undermines her own argument by stating not only that a symbol
must involve an analogy between it and the thing symbolised, but that the precise
nature of that analogy should be recognisable: "an index of correlation between
analogous points in the two entities must be available, as evidence of the supposed
resemblance between art's virtual form and the semblance of feeling and emotion"49.
Langer, of course, cannot provide such evidence - the congruence of the dynamics of
feeling with those of the art work is seen by Langer as self-evident, and this intuition
is, in her view, enough for the basis of a symbolic theory. Lang seems to echo Nagel,
writing that "there is a difference between asserting a relation and arguing for its
existence" 50 . His conclusion is that Langer's theory is effectively not that of a
symbolism, but rather that of a symbol that has been "collapsed" back into a sign (in
that the question of the precise correlation between the symbol and its object cannot be
addressed). If Langer cannot provide more specific details of connotation and if no
reference points can be established, then for Lang "the art work and its 'meaning' are
not to be distinguished; the art work no longer symbolises"51.
The problem, according to both Nagel and Lang, seems to be that Langer
wishes to describe art as symbolic of the emotive life without having to specify the
precise emotions being symbolised. Langer believes the effectiveness of music to lie in
its relationship to the emotive life - this, she asserts, must be the reason for its ability
to move us (or even for our mere sense of its significance as an art-form), given that
its abstract nature allows for no other reference points. Simultaneously, however,
Langer realises that while music can, at times, evoke specific emotions or categories of
emotion, it does not always do so, and often it is impossible to identify even the kind
of emotion being evoked. Thus the object of Langer's symbolism becomes the

47 Ibid., 328.
48 Berel Lang, "Langer's Arabesque and the Collapse of the Symbol," Review of Metaphysics XVI
(1962), 349.
49 mid., 356.

51 Ibid., 362.

103
dynamic ebb and flow of the emotive life in a more general sense: the object can
rarely, at any specific moment, be named, hence the use of the phrase
"unconsummated symbolism". If, however, this is the case, how can a proof of such
a theory ever be presented - in what sense can Langer talk about the "meaningfulness"
of music?
As far as Lang and Nagel are concerned, she cannot, for "meaning" or
symbolisation must, it would seem, be nameable. Nagel asks for proof that exposure
to music can cause an increased understanding of human emotions; he clearly expects
this proof to be verbally articulated, but in Langer's terms such proof could not be
given precisely because the symbolic experience of music is of a different order to that
expressible in language. If this were not the case - if music simply re-articulated ideas
that could be stated equally well in language - why should music have any unique
significance?
Thus, while the critics' objections are valid in terms of logical proof, they do,
to an extent, misrepresent Langer's intentions in their apparent inability to comprehend
the notion of non-linguistic meaning. This is undoubtedly Langer's own fault - she
attempts to present a logically argued system which is in fact based upon an
unverifiable intuition. Similarly, perhaps the use of the term "symbol" is unhelpful,
strictly speaking, since the object of the symbolism cannot be located. Yet the inability
to pin down an object does not prove its absence; Nagel and Lang suggest that
Langer's view of presentational symbols reduces them almost to self-referential
objects, yet Langer's view is predicated on the notion, again based in intuition, that
music must relate to something beyond itself, however indefinable, as it would not
otherwise achieve the same sense of significance. The reference points may be
unlocatable, and the art therefore effectively non-referential, but Langer suggests that
this does not disprove a congruence with the dynamics of emotion, a view supported
by music's ability to move us in the apparent absence of subject matter. Thus Langer's
use of the term "symbol" is understandable, if not strictly or logically correct.
In the development from Philosophy in a New Key to Feeling and Form,
Langer does, in a sense, acknowledge something of Nagel's criticism, substituting the
phrase "vital import" for the term "meaning" with respect to the significance of music.
She thereby avoids the confusion generated by critics' assertions that "meaning" must
be definable and explicable52 , but this does nothing to change the actual substance of
the theory, and we therefore reach an impasse wherein Langer's views can neither be
proved nor disproved, due to the nature of both her terms and her subject matter.
Other reviewers have had other complaints. Hans Tischler effectively argues
that whatever the worth of Langer's philosophy, it is of no use to critics in that it

52 Susanne K. Langer, Feeling and F01711: A Theory of Art Developed From Philosophy in a New
Key (London: Routledge and Kegan Paul, 1953), 31.

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cannot account for the determination of one piece of music as better than any other53.
Yet Langer's theory does not attempt to concern itself with such specifics - she does
not wish it to. A discussion of that kind would not be able to avoid questions of
compositional skill within a certain style, but Langer is not interested in trying to
account for the specific significant qualities of a particular work or style, but rather
with the differential quality of music as a whole, attempting to understand the extent to
which all musics share certain unique ways of meaning. Angelo Bertocci, in a review
of Mind: An Essay on Human Feeling, seems to fall into a similar trap, complaining
that: "Mrs. Langer's reduction of qualities to patterns of biological activity which can
be abstracted and perceived intuitively cuts off a sufficient appreciation of moral and
metaphysical quality in literature" 54 ; again, though, Langer's philosophy does not
deny the possibility of art having a moral or even a metaphysical function. Instead, she
simply asserts that art can be significant without didactic intent, and it is this
fundamental function with which she is concerned.
It has been argued that Langer does not leave enough room for more specific
cases of musical reference. In perhaps the most relevant criticism of Langer, Peter
Kivy asserts that because of her determination to prove a case for music as a symbolic
mode, Langer can include only non-specific expression and must conclude that music
can reflect only the morphology of feeling: in Langer's terms, for a musical phrase to
be expressive of any one emotion, "there must be some semantic rule or dictionary
definition to the effect that themes of this sort 'mean' this or that" 55 . Kivy suggests
that, within certain limits, it is possible for music to be expressive of individual
feelings; while there will always be disagreement over the precise understanding of a
musical emotion, this is insufficient for the absolute denial of any common
understanding of the emotional character of a work. Kivy writes: "that critics should
worry about whether a theme is expressive of 'noble grief' or 'abject sorrow' does not
worry me much. It no more shows that the theme is not expressive of a specifiable
emotion than would a dispute over whether a swatch were cerulean or aquamarine
prove that it wasn't blue". In this way, it is possible to posit, with some credibility,
the possibility of using emotive terms in writings about music that otherwise attempt to
maintain an objective stance.
The shortcomings of Langer's conclusions, in Kivy's terms, originate from
her belief that the expressivity of music is essentially determined by its symbolic

53Hans Tischler, "A Proposal for a Multi-Relational Aesthetics," International Review of the
Aesthetics and Sociology of Music 111/2 (Dec. 1972), 141-159.
54Angelo Bertocci "Review Article: Susanne Langer, or the Symbol Abstracted," Philological
Quarterly XLVIII (1969), 271.
55 Peter Kivy, The Corded Shell: Reflections on Musical Expression (Princeton, New Jersey:
Princeton University Press, 1980), 48.
56Ibid., 47.

105
nature: "and when music emerged as such a symbol, it could only be a ... pale ghost
of the emotions: symbolic of them but not of any one of them" 57 . Ultimately this
symbolism deals only with the idea of sound itself - with the concept of music - and
ignores the fact of an immediate emotive effect. It is possible to suggest, however, that
this non-specificity is the precise reason for the more general relevance of Langer's
work. While Kivy's comments are clearly significant, Langer's theory does not deny
the possibility of a more direct relationship between music and the emotions in certain
works, but simply chooses not to discuss the means by which such cases manifest
themselves. The avoidance of this discussion broadens the application of the theory,
enabling it to encompass music which does not aim primarily to evoke an emotional
response. Additionally, Langer's concentration on the relationship between music and
the general morphology of the emotive life is also responsible for the congruence of
Langer's conception of music and Beckett's "syntax of weakness". It is even possible
to suggest that Langer's writings are more appropriate as an account of Beckett's
negative half-symbolism than of any specific musical work; the fact that Beckett can
never fully eschew semantics provides the ebb and flow of the language with a basic
referential grounding which many of Langer's critics seem to wish upon her
conception of music.
Finally, Malcolm Budd, in a thorough examination of the implications of
Langer's theory, isolates a problem similar to that which Nagel identified in his initial
objection. While Nagel questioned Langer's assumption that a symbol should have a
similar structure to that which it symbolises, Budd demonstrates that this assertion,
which Langer attributed to Wittgenstein 58 , is actually based on a faulty understanding.
In his Tractatus Logico-Philosophicus, Wittgenstein defines a symbol as a "picture" of
a fact and a fact as the existence or non-existence of a state of affairs which, in turn, is
seen as a combination of "objects". The connection of the objects in a state of affairs
forms the potential structure of that state: "the form is the possibility of the
structure" 59 . The relationship between the elements of a picture is the structure of the
picture, and the possibility of this structure is the pictorial form. In order for a picture
to be able to depict a fact, it must have the same form as the fact. However, Budd
points out,

57 Ibid., 62.
58It is interesting to note the common influence of Schopenhauer and Wittgenstein on both Beckett
and Langer; each is clearly indebted to Schopenhauer's philosophy of music (though both are
interested only to the extent that the ideas can be adapted to their own ends). Beckett claimed not to
have read Wittgenstein until later in his life (indeed, he also claimed never to read philosophy in
general as he was unable to understand it, a strange statement given the number of clearly identifiable
philosophical references in his texts - see Lawrence Graver and Raymond Federman (eds.), op. cit.,
217). However, Watt's investigation of logical relationships in particular suggests, at the very least, a
strong affinity with Wittgenstein's project.
59Ludwig Wittgenstein, op. cit., 37.

106
 although Langer takes over Wittgenstein's terminology, she does not use his
terms of art 'fact', 'state of affairs', 'object', 'structure', and 'form' in the same
way. For Wittgenstein, an object is both simple (non-composite) and unalterable.
But Langer uses the term 'object' in such a loose fashion that anything at all can
be called an object. 60

Thus the basis of the logic from which her theory of formal congruence is developed
is shown to be faulty. Again, however, it is possible to argue that this is actually
irrelevant to Langer's theory; if the specifics of the symbolic relationship can never be
identified, due to their intuitive basis, then it can hardly matter if the logical
foundations of the theory are shown to involve false assumptions. If the theory is
actually based on the intuitive sense of significance, then Langer's attempt to justify
her work in logical terms is redundant, as are the mistakes in that justification, but this
still does not prove the invalidity (or the validity) of the theory.

Through the examination of these discussions of Langer's work, we seem to

be reaching a stage where the criticisms can generally be dismissed as irrelevant to her
central contentions. This inevitably leads to the question of whether or not we are left
with anything of insight. The contention seems to be that if Langer's work has any
value, it lies in her interpretation of the "sense of significance" that is gleaned from
works of art but which cannot be named; Langer's view seems to correspond to an
opinion set forth by Beckett in his mock piece Le Concentrisme: as James Knowlson
and John Pilling note, "the greatest art, Beckett claimed in the serious conclusion to a
spoof lecture, is both 'perfectly intelligible' and 'perfectly inexplicable'" 61 . Langer's
theory cannot effectively be proved or disproved, and any response must concentrate
on evaluating the extent to which we trust her account; the theory can be verified only
by comparison with one's own reactions and the consideration of common elements of
experience. This appears to be a wholly illogical and irrational basis for a theory, yet,
at the same time, one of the innovative aspects of Langer's work is the recognition that
the emotions of which art can be expressive are not held up for enjoyment but for
perception.
Discussion of the significance of music has long involved arguments between
those who believe that music has the power to arouse specific emotions directly within
the listener - that the importance of music lies in its ability to make us sad, happy, and
so on - and those who believe that, while this may on occasion be the case, more
significant is the cognitive process by which any such emotion is recognised as an
expressive property. The former position has led to such extreme cases as Deryck

60Malcolin Budd, Music and the Emotions: The Philosophical Theories (London: Routledge, 1985),
111.
61 Jaines Knowlson and John Pilling, op. cit., 242.

107
Cooke's attempt to classify the terms of musical "language" according to the specific
emotional effect of individual tonal intervals and phrases; Cooke aimed to make it
"ultimately possible to understand and assess a composer's work as a report on human
experience, just as we do that of a literary artist" 62 . Leaving aside the question of
whether or not we consider it appropriate to treat even literary works in such a manner
any more, such an attempt raises manifold objections not only to the reductive nature
of the terms, but also to the question of how musics outside the Western tonal tradition
could ever have gained currency. More than one hundred years before this, Hanslick
had already shown such a simplistic response to be invalid, invoking Winterfield's
examples of ambivalent emotional character in various Handel arias and Boye's similar
comments regarding Gluck's Olfeo ed Euridice 63 .
Cooke is not far from either the stimulus-response models based on Descartes'
Passions of the Soul, or from the Affektenlehre of Baroque theorists (although, in
many respects, Cooke's theory is even less sophisticated, the earlier theories allowing
for greater ambiguity within the terms of reference). For Descartes, the stimulation of
the senses throws the "animal spirits" into a pleasurable state of arousal, which in turn
produces a further pleasure by exciting the emotions. Such theories clearly limit
music to a condition of raw feeling without intellectual appeal, but nevertheless have
the advantage of eschewing the notion of music having a specifiable content, denying
that it refers to concrete objects beyond itself65 . Indeed, it has been suggested that one
such theorist developed this notion into a more sophisticated view in many ways
commensurate with that of Langer. Johannes Mattheson, composer, friend of Handel,
and one of the best known music theorists of the time, seems, as Peter Kivy has
pointed out, to have suggested developments beyond the stimulus-response theory:
examining the sense in which a piece of music can evoke the feeling of joy,
"Mattheson does not say that joy is an expansion of our vital spirits: he says that joy is
experienced as a result of or because of (clurch) the expansion of the vital spirits".
The joy is therefore experienced at one remove, and this suggests that it is actually
recognised as such, rather than merely aroused - the music is expressive ofjoy.
Whether or not Mattheson realised the implications of his terms, it seems that he was,
in 1739, moving towards the position developed by Langer in the mid-twentieth
century.

62Deryck Cooke, The Language of Music (Oxford: Oxford University Press, 1959), xii.
63Eduard Hanslick, The Beautiful in Music, trans. Gustav Cohen (New York: Da Capo Press, 1974),
48.
MRene Descartes, "Passions of the Soul" in The Philosophical Works of Descartes Vold, op. cit.,
332-428.
65 See Peter Kivy, Music Alone (Ithaca and London: Cornell University Press, 1990), 66.
66Peter Kivy, "What Mattheson Said," Music Review XXXIV/1 (Feb. 1973), 135.

108
 Langer's development, from this perspective, is to view music as presenting
information about the emotive life which can be ordered by the intellect by some kind
of rational process, yet which does not need to be formulated in terms of concrete
references. Thus Langer takes those aspects of the stimulus model which Kivy
identifies as positive and combines them with the referentialists' belief in music as an
object for mental cognition. The influence of Schopenhauer is clear, yet idealist
metaphysics are, effectively if not explicitly, denied. Despite an adherence to a sense
of music as unnameable, as significant in a sense that is qualitatively different to other
art-forms, Langer tempers any tendency towards metaphysics (perhaps as a result of
the influence of her teacher, Whitehead, whose positivistic view of symbolism
asserted that both the symbol and its meaning must be apprehensible apart from the
process of symbolisation, even if the resultant knowledge is not necessarily amenable
to verbal articulation).
Effectively, Langer paves the way for recent developments in cognitive
theories of music. Particularly in the last twenty years, much research has examined
the manner in which musical information is processed by the brain. Often, this work
has made use of linguistic theory (though not, at least in the more successful studies,
by attempting to find musical equivalents of linguistic terms), producing musical
versions of the elements of Chomskyan generative grammar in an attempt to
understand the sense in which music and language can be seen as different instances
of comparable cognitive processes, effecting similar correlations of structural rules°.
Following such models, musical syntax can, it is suggested, be examined as cognitive
information, from which can be elaborated a grammar that is understood to different
degrees by different subjects. It then becomes possible "to regard music as a network
of relations embodying musical functions that are both structural and signifying, and
which extend not only throughout the various levels of musical discourse, but also
beyond to the mediating networks of human culture"68.

67Much of this work has been inspired by Leonard B emstein's The Unanswered Question (Cambridge,
Mass.: Harvard University Press, 1976), which was developed from his 1973 Charles Eliot Norton
Lectures at Harvard University. Bernstein's recognition of the relevance of Chomskyan generative
grammar to the study of music is perceptive and has led to much useful work (most notably that of
Lerdahl and Jackendoff discussed below). However, he falls into the trap of unthinkingly transferring
terms from linguistics to music, and this causes particular problems when dealing with such
specifically defined Chomskyan tenns as "competence", "perfonmInce", and "deletion". Additionally,
Bernstein's use of Chomsky's concept of competence leads not only to problems with his theory of
musical structure, but also (more worryingly) to the elaboration of the idea that the perception of
tonal structures is innate. Bernstein develops this theory from his supposition that the tonal system is
both natural and universal due to its basis in the overtone series (a view which not only distorts
acoustic fact, but which also has disturbing implications of superiority over the music of other
cultures). For further discussion of Bernstein, see Allan Keiler, "Bernstein's The Unanswered Question
and the Problem of Musical Competence," Musical Quarterly LXIV/2 (April 1978), 195-222; Ray
Jackendoff, "Review Article: The Unanswered Question by Leonard Bernstein," Language LIH14
(1977), 883-894.
68Eric F. Clarke, "Issues in language and music," Contemporary Music Review IV (1989), 21.

109
 The suggestion seems to be that an ability to follow such processes
corresponds to the sense of a piece of music as meaningful, and here lies the link to
aesthetic theory. Such work, like all music analysis, constantly encounters the
difficulty of delineating structural levels and establishing phrase divisions; such
difficulties are not faced to the same extent in the structural analysis of language, as a
result of its double articulation at the levels of both the differential phoneme and the
semantically-coherent morpheme or word. Musical equivalents to the phoneme, the
morpheme, the word, the sentence, and so on, are not identifiable, and a defence of
the chosen subdivisions must precede the study of their interrelationship. There is,
therefore, an aspect of commonality with the positivistic pursuits of the musical
semioticians (the basis of which will be explored further in the following chapter);
following the model of Nicholas Ruwet, musical semiotics attempts to unravel
syntagmatic and paradigmatic relations between phrase units, not in order to provide
insights, but rather to establish a more scientific basis from which analysis and
interpretation can proceed (a basis which attempts to avoid the usual problem that, due
to the non-referential nature of music, an analyst can often exploit ambiguity in order
to prove a particular thesis)69.
Grammar-based models of music perception have undoubtedly achieved a
great deal. Perhaps the most thorough example of such research (to date) is Fred
Lerdahl and Ray Jackendoff s A Generative Theory of Tonal Music (1983). This
theory satisfactorily transfers aspects of Chomskyan generative grammar into a
musical context, redefining the terms and deriving hierarchical "trees" from the
analysis of grouping (by section, phrase, or motif), metre, time-span reduction and
prolongational reduction. The latter two function by comparing the relative importance
of pitch events within a certain time span and by linking harmonically or motivically
related pitch events. Beyond this, Lerdahl and Jackendoff develop "well-formedness"
rules, which state the general properties of all possible analyses of a piece, and
"preference rules" which attempt to establish which of the possible descriptions of
musical events are recognised by experienced listeners. The incorporation of these
preferences (which have no correspondent function in linguistics) is justified by the
fact that in music, due to the lack of specifiable meaning, "grammaticality per se plays
a far less important role [than in linguistics], since almost any passage is potentially
vastly ambiguous - it is much easier to construe music in a multiplicity of ways"70.

69 See Raymond Monelle, Linguistics and Semiotics in Music (Switzerland: Harwood Academic
Publishers, 1991), 125. David Osmond-Smith's theory of formal iconism also has elements in
common with the semioticians' paradigmatic analyses, examining the iconic relationships of phrasal
units as a possible means of accounting for their relative significance. See David Osmond-Smith,
"The Iconic Process in Musical Communication," VS III (1973), 31-42; "Formal Iconism in Music,"
VS V (1974), 43-54.
70Fred Lerdahl and Ray Jackendoff, A Generative Theo° , of Tonal Music (Cambridge, Mass.: The M.
I. T. Press, 1983), 9.

110
The necessity of such rules, however, admits an element of aesthetic judgement into
the process - the theory is otherwise incapable of coping with musical ambiguity. This
is a general problem with such analysis, but one which might be more effectively
circumvented by developments in artificial intelligence. Such concepts as Marvin
Minsky's "agents" (independent modules which work together so as to develop an
understanding of data from multiple viewpoints) have begun to play a significant role
in recent developments, and it has been suggested that such systems may provide a
means of building cognitive models which are not dependent on a single paradigm71.
One of the limitations of such research is that it has focused almost exclusively
on the music of the Western tonal tradition, confining itself to the structures most
familiar to those carrying out the investigations. Certainly some other work has taken
place - elements of transformational grammar have been adapted for use in the analysis
of North Indian tabla drumming, for example 72 - but the cognitivists' problems
become more acute when examining music that does not conform to fairly easily
perceptible structures. The problem is,

it has been taken for granted that a defining feature of music is that it is
structured. Almost without exception, theories of music are theories of musical
structure.... However, it has proved difficult to pin down what is meant by
structure as applied to music. An examination of the musicological literature
suggests two main usages. In one sense of the word, structure is an attribute of
all objects and events: it is the way that these may be decomposed into subunits
and the relationship between them. In another sense it is an attribute which
objects or events may have to differing degrees.73

Thus any piece of music has structure by virtue of comprising a sequence of sounding
elements - even a single note has a shape - but the problem for most cognitivists is that
while certain musical styles can be perceived as functioning grammatically, others,
such as serialism, may be highly structured by the composer while the relationships
are actually rarely perceived by the listener (at least not consciously, and certainly not
to the degree usually apparent in tonal music). Free improvisation can sometimes
(though not always) employ far looser notions of structure than have traditionally been
acceptable, while in some aleatoric music any pre-composed structure may have little
apparent relevance to the sounding result. Nevertheless, people do choose to listen to
all these kinds of music. The extent to which and means by which music may be
structured varies enormously, but cognitive theory has not yet managed to take

71 See Tim Hodgson, "Cognitive Grammars of Music and Other Representations" (unpublished,
1994), 23.
72See Jim Kippen and Bernard Bel, "Formal Language Representation in the Bol Processor" in Alan
Marsden and Anthony Pople (eds.), Computer Representations and Models in Music (London and San
Diego: Academic Press, 1992), 207-38.
73 Robert West, Peter Howell and Ian Cross (eds.), Representing Musical Structure (London:
Academic Press, 1991), 1-2.

111
account of this. An attempt has been made to study the cognition of atonal music 74 , but
such work is in its very earliest stages.
While cognitive theories of structure may be enlightening with regard to certain
works or a certain style, they cannot account for our sense of the importance of music
as a whole. Even within a single style, ambiguity of structural intention often leads to
the need for preference rules along the lines of those of Lerdahl and Jackendoff, and in
this sense, such theories are limited to giving information about little more than a
particular instantiation of a piece. While the basis of this information may apparently
be more scientifically determined than in more traditional analysis (and may also
establish more strongly the link between compositional choices and the listener's
perception), the theories effectively amount to little more than the insightful
examination of numerous individual cases which may or may not be related. This is
not to suggest failure - how could any theory of music perception encompass all
musical styles and various degrees of musical structuring? Nevertheless, we are left to
accept that even the most scientific studies are still dependent upon an element of
aesthetic value judgement: we have progressed no further with the question of the
significance of music in general.
Perhaps the question is invalid; do we ever really think of music as a whole
genre, as an art-form with specific characteristics to which we respond in a
qualitatively different manner? The answer must surely be that we do - however music
is structured and however it is perceived, it seems that all music can be grouped by
virtue of our recognition of its difference from the other arts. This may not be the case
with programme music, film music, or music which involves word-setting, but
absolute music of all styles and cultures has in common its abstract patterning of
sound, however produced, and is listened to as such, whether or not the patterns can
be analysed syntactically.
David Osmond-Smith has tackled this question, expressing a certain
uneasiness with the increasing application of syntactic models as a result of his sense
that they evade the challenge "of vying to understand where music is wholly unlike
anything else" 75 . With reference to Fred Lerdahl's attempt to construct prolongational
trees for atonal music, Osmond-Smith points out that the system pays no attention to
such immediately perceived sound-qualities as timbre and texture, despite their having
(especially in recent composition) achieved a parametric status almost equal to that of
pitch and rhythm. Clearly, syntactic theory cannot satisfactorily account for music in
which probabilistic rules form only the basic scaffolding, if that: Osmond-Smith cites
the savouring of an atonal chord "for its own individual 'color' - in which pitch

74Fred Lerdahl, "Atonal Prolongational Structure," Contemporary Music Review IV (1989), 65-87.
75David Osmond-Smith, "Between music and language: A view from the bridge," ibid., 95.

112
content and spacing play equal roles" 76 , pointing out that, beyond this, such
techniques are by no means restricted to atonal music. Finally, Osmond-Smith
criticises the obsession with repetition and variation that is found in both traditional
analysis and the paradigms of semiotics: "out of a faculty for detecting similarity that is
fundamental to man's survival, we have abstracted a mechanism for flooding
perception with significance so powerful that many of us can't live without it" 77 . From
this point of view, those strains of twentieth-century music which eschew repetition
and variation techniques serve to clarify the limitations of grammar-based models,
reminding the syntactic cognitivists of the dangers of generalisation.
In the light of all this, and in contrast to syntactic theory, the value of Langer's
theory of musical significance lies in its breadth and its non-specificity. The initial
premise - that our sense of music's significance arises from a congruence with the
dynamics of emotion - is one in which most people seem to recognise some tru'en.11
provides a basis for the possibility that music may move us, yet works at a distance
from over-simplistic theories of arousal, acknowledging that any response is primarily
cognitive. Thus, while at certain times music may be expressive of a certain
identifiable emotion and its primary function at that point may be to move us in a
certain way, at other times no such purpose is discernible; if any intention is
recognisable, it may comprise the entirely disinterested contemplation of or through
sound. In attempting to establish Langer's writings as broadly relevant, however, one
final area of difficulty is encountered: when considering musical styles such as those
based upon indeterminacy, in what sense could the theory be any more appropriate
than syntactic theory?
Ramona Cormier has suggested that indeterminate music poses a particular
problem for Langer's work, as indeterminacy generally involves the rejection of the
autonomy of the artist and the disruption of the direct line from the composer, through
the work, to the respondent. Cormier is correct, in that Langer's assumption that the
creative process must follow this pattern precludes discussion of the implications of
potentially multiple versions of an indeterminate work. It does not occur to Langer to
question her basically "quasi-Kantian [and Schopenhauerian] view of the `telic
directedness of creation without practical purpose'" 78 , and thus she is unable to
acknowledge cases wherein "the work is no longer a single actualisation of a formed
feeling but a generalised symbol with many instantiations, each instantiation being a
different instance of a formed feeling" 79 . Similarly, Langer (like many musical

76Ibid., 91.
77 mw., 96.
78Peter A. Bertocci, "Susanne K. Langer's Theory of Feeling and Mind," Review of Metaphysics
XXIII (1970), 540.
79Ramona Cormier "Indeterminacy uid Aesthetic Theory," Journal of Aesthetics and Art Criticism
XXXII' (Spring 1975), 290.

113
philosophers, theorists and analysts) assumes the universal relevance of the concept of
the autonomous musical work, ignoring the historical and cultural limits of this
concept°. Yet Langer's theory is broad enough to cope with this, even if it does not
explicitly set out the conditions for doing so; the theory is solely concerned with the
sense of the significance of music, and while the process of a work's conception and
perception is assumed to follow the above pattern, this does not mean that the work is
seen as convnttnicating a composer's thoughts. Indeed, Langer's belief, following
Sapir and Cassirer, that both language and the arts developed from a need to view the
world symbolically, rather than from a desire to communicate, specifically disavows
such an interpretation. It is only the fact of a work's instantiation which matters - each
manifestation of that work is apprehended as a sounding event and can thus be
accepted as an individual articulation of a dynamic pattern which relates to that of the
emotive life.
Of course, such music is not intended as "emotional" or "symbolic" in the
usual senses of these terms, yet even the contemplation of a single sound can be
related to Langer's theory. Any sound or sequence of sounds which arrests the
attention is usually accepted as interesting due to its congruence with the dynamics of
self-expression through speech, non-verbal utterance, physical gesture, and so on. We
recognise the similarity of patterns, the morphology of expression, rather than any
emotive content itself, and this relationship accounts for our interest (although, in
certain cases, a specific emotion may be evoked through its identity with patterns of
expression that are recognisable as significant within a given culture). Usually, music
is composed such that this basic shape is conditioned by the composer's intentions,
and this may or may not lead to a more didactic and subjective effect. In indeterminate
music, such artistic intervention is eschewed - all the composer may wish to do is to
set up the conditions for the contemplation of sound - and a more objective effect is
achieved. Even here, however, it could be argued that the interest lies in the
congruence of patterns of expression. The problem with such an assertion is that the
term "expression" has become so loaded that it tends to be construed as always
referring to the direct arousal of individual emotions (this is particularly the case in the
context of musical aesthetics as a result of the influence of Romantic thought).
Langer's refusal to stray into the grounds of specificity is, however, her strength; the
theory outlines reasons, both intellectual and emotional, for our interest in music of
any kind, stopping at the point at which further detail would begin to exclude certain

"As Lydia Goehr has shown, music theory and analysis have too often presupposed the universality
of the concept of the autonomous musical work, failing to acknowledge its essentially post-1800
ascendancy and its cultural specificity. Thus, "the limitations of analysis stem from a pervasive belief
(not always explicitly acknowledged) that one can arrive at an adequate philosophical understanding of
what musical works are, without necessarily appealing to knowledge of how the work-concept has
actually functioned in practice". Lydia Goehr, The linaginaiy.Museuin of Musical Works: An Essay
in the Philosophy of Music (Oxford: Clarendon, 1992), 5.

114
musical styles. The theory attempts the encompassing of both the irrational and the
rational, correlating aspects of the stimulus-response model with the recognition of
music's fundamentally cognitive nature. Above all, Langer leaves room for the
ineffable, unsayable side of music without resorting to transcendental metaphysics -
for Langer, meaning and knowledge do not need to be verbal in order to exist.

Perhaps most surprising is that little real progress has been made beyond the
ideas of Langer. Aside from the more specific work of analysis, semiotics, and
information-processing, books have certainly appeared which offer explanations of the
significance of music. However, most have taken the form either of subjective
selections from and amalgamations of various available philosophical theories,
interspersed with comments regarding the author's personal musically significant
experiences, or of highly personal tracts on the emotive or spiritual substance of
music, making little progress beyond similar ideas expressed in different terms in the
eighteenth and nineteenth centuries 81 . On the other hand, Peter Kivy's books have
proved particularly important; Kivy explores different modes of musical expression,
covering the possible relationships between words and music in opera and other
settings, as well as exploring the sense in which absolute music can be meaningful. As
is clear from the above, Kivy has provided probably the most pertinent criticisms of
Langer, refusing to be drawn into merely criticising the shaky logical foundations of
her theory. Kivy develops from Langer a view of music not as directly expressing
feelings, but as "expressive of" particular feelings within certain limits. Kivy believes
Langer's theory to be too general; for him, "expressive qualities are genuine
'objective' qualities of music and there are objective criteria for expressing these
terms" 82 , hence his preference for the term "resemblance" for this relationship, as
opposed to Langer's more scientifically rigorous but less specific "isomorphism".
Kivy formulates a distinction between those emotions of which music can and cannot
be expressive, suggesting that while music cannot be expressive of those "Platonic
attitudes" which require an object (pride, respect, and so on), "the contour of
instrumental music 'fits' that of those broad emotions in life which as feeling-states
can be independent of particular emotions"83.
Kivy's writings probably represent the most interesting recent developments in
this area. However, all but Kivy's most recent work is marred by the assumption that

81 See, for example, Anthony Storr, Music and the Mind (London: HarperCollins, 1992). Despite its
insights, this book is primarily a personal exploration of past ideas on the subject.
82 Peter Kivy, The Corded Shell, op. cit., 60. This book forms the basis of Kivy's exploration of
musical meaning, working from Baroque and early Classical theory. Most of Kivy's other writings are
also relevant, but tend not to focus on absolute music. Music Alone, however, develops further the
ideas explored in The Corded Shell (and this work is discussed later in this chapter).
83 , Music Alone, op. cit., 176.

115
such specific resemblances must be central to the experience of music, and that the
worth of a work is accounted for by its possession of such qualities: "the relation
between possessing an expressive property and musical value is direct, with the value
increasing as the degree of the expressive property" 84 . Like many writers on the
subject, Kivy is really only concerned with the Western tradition of functionally tonal
music. He fails to consider the degree to which his ideas are relevant to other music
(much of which does not regard such expressive features as primary), and in this way
these developments narrow the field of reference by failing to recognise their
limitations. As will later be explored, however, Kivy's more recent book, Music
Alone, while not actually refuting the earlier work, contains much interesting
discussion which, at times, suggests a broader point of view; aspects of these
arguments may provide an indication of a way forward from Langer that avoids
restricting the relevance of the work.
Another widely influential theory is found in Leonard B. Meyer's attempts to
combine elements from both the formalist and expressionist viewpoints. Meyer
develops a theory of music as "embodied meaning", this being the meaning a listener
finds in the relationship between a musical structure and their unfolding expectations.
Meyer produces a useful account of the difference between those instances wherein
feelings are depicted by a piece of music (which he labels designative meaning), and
those wherein feelings are actually aroused. Meyer's view of the latter, embodied
meaning, is based on a version of John Dewey's conflict theory of emotion which
asserts that "emotions or affect are aroused when a tendency to respond is arrested or
inhibited" 85 . Meyer writes,

embodied musical meaning is ... a product of expectation. If, on the basis of past
experience, a present stimulus leads us to expect a more or less definite
consequent musical event, then that stimulus has meaning. From this it follows
that a stimulus or gesture that does not point to or arouse expectations of a
subsequent musical event or consequent is meaningless. Because expectation is
largely a product of stylistic experience, music in a style with which we are
totally unfamiliar is meaningless.86

Such a theory is unsatisfactory, however, for several reasons. Most importantly, as

Peter Kivy has pointed out, there are many cases "in which affect is raised in the
complete absence of an arrested or inhibited tendency to respond a am overjoyed and
elated by my advances finding no resistance at all)"87.

84 The Corded Shell, op. cit., 130.

85Leonard B. Meyer, Emotion and Meaning in Music (Chicago: University of Chicago Press, 1956),
14.
86Ibid., 35.
87 Peter Kivy, Music Alone, op. cit., 156.

116
 Beyond this lies the question of how, following Meyer, we could ever
appreciate a musical style with which we were unfamiliar. Even if it were the case that
we follow music in a known style in the information theory-based manner which
Meyer suggests (which is in itself doubtful), the idea that "an American must learn to
understand Japanese music just as he must learn to understand the spoken language of
Japan" 88 belies the experience of the many people who enjoy the music of another
culture without necessarily knowing anything of its structures. Possibly (but not
necessarily), appreciation may be enhanced by informed expectations, but such
knowledge is clearly not a condition either of enjoyment or of the sense of having
gleaned something of significance from the listening process. Additionally, Meyer's
thesis would seem to invalidate even music of a familiar culture if it is not based upon
gestalt structures perceptible in the manner he describes; as with syntactic cognitive
theories, we encounter the problem of how to account for the appreciation of
indeterminate or even atonal music. Indeed, in another article Meyer seems to suggest
that music and language are by nature both syntactic and governed by teleology and a
desire for closure, the implication being that any literature or music which does not
conform to such structures is merely aberrant: "if we are to defend our beliefs - our
faith in a world of purpose and causality, time and prediction, choice and control,
communication and morality - we must ask the most fundamental questions that can be
asked" 89 . From this perspective, such deviant art has a purpose, but one that is
thoroughly regressive, merely challenging us to re-affirm more strongly and explicitly
the grounds of traditional beliefs and structures.
Effectively, Meyer's work realises the implications of L. A. Reid's criticism of
Langer, which accuses her of ignoring the place of actual embodied emotions felt in
the appreciation of art. Reid recognises the importance of Langer's view of artistic
content as presented for perception rather than necessarily and solely for enjoyment,
but believes that "if there is thinking about 'ideas' of feeling, it is 'thinking' which
cannot exist except through feeling" 90 . His contention is that Langer makes too definite
a distinction between aesthetic experience and the life of feeling as embodied in art.
However, Reid's view of music, like Meyer's, seems to deny the viability of a music
which is not based on the actual embodiment of feelings but, instead, functions at one
remove, as material for the understanding. Langer's theory does accept the possible
embodiment of emotions in music, but asserts that this is not necessarily fundamental
to musical experience. While Reid's view effectively reduces music to raw feeling,

88/bid., 62.
89Leonard B. Meyer, "The End of the Renaissance: Notes on the Radical Empiricism of the Avant-
Garde," Hudson Review XVI/2 (Summer 1963), 186.
90Louis Arnaud Reid, "A New Theory on Art," Diogenes VI (1954), 109.

117
Langer allows music the status of a true art-form, able to impart knowledge (even if
that knowledge cannot be precisely verbalised).
It could be suggested, then, that since Langer, neither aesthetic theory nor the
undoubtedly useful work in the fields of cognition, syntactic or semiotic theory has
really extended our understanding of why music holds any significance for us91.
Attempts at universal theories of musical meaning are usually found to be reductive
and exclusive, while the more informative studies tend to be those which attempt to
understand the workings of a single piece or, at most, a particular compositional style.
In general, the force of analytical work has for many years seemed to push aesthetic
speculation into the background, the supposedly more scientific fields of cognition,
psychology, and even analysis being seen as somehow more instructive with regard to
musical significance than the apparently old-fashioned and certainly speculative
disciplines of philosophy and aesthetics. However, certain recent publications have
taken the controversial step of suggesting that while progress may have been made
within the limits of specific areas, such positivistic study has brought us hardly any
nearer to understanding the unique significance of music and, additionally, has too
often remained in a world far removed from the non-specialist's enjoyment and
understanding of the art-form.

One such book is Nicholas Cook's Music, Imagination, and Culture, the
conclusions of which are all the more notable considering Cook's work as a music
analyst. Cook is concerned to examine the divergence between the ways in which
people think or talk about music and their actual experience of it. His starting point is
that

91 Jonathan Dunsby makes a similar claim both for the ideas expressed in Edmund Gurney's The
Power of Sound (1880) and those of Hanslick: "what Gurney wrote is, in the main, still
incontestable; no one has had anything fundamentally new to say on the subject during the subsequent
hundred-or-so years. Equally, in my view, it would be difficult to sustain an argument that Eduard
Hanslick's deliberations on The Beautifid in Music of 1854 have effectively been superseded in their
account of experiencing pre-twentieth-century music". Jonathan Dunsby, "Music Analysis:
Commentaries" in John Paynter, Tim Howell, Richard Orton and Peter Seymour (eds.), Companion
to Contemporary Musical Thought Vol. 2 (New York and London: Routledge, 1992), 636.
Hanslick's relevance to Langer is clear from comments made earlier in this chapter. Additionally,
many of Langer's comments echo, albeit inexplicitly, Gurney's determination that the emotional and
aesthetic impact of music cannot be specifically related to anything outside the music. However, it
could be argued that Gurney's theory is actually more radical than Langer's, asserting music's absolute
abstraction from extra-musical phenomena where Langer maintains the relationship but defends its
ineffability. See Edmund Gurney, The Power of Sound (New York: Basic Books, 1966). For a useful
discussion of Gurney, see Malcolm Budd, op. cit.
Despite the above assertion of the durability of Langer's work, it is important to recognise the
impact of the ideas of Nelson Goodman, in particular. Although its focus is rather different,
Goodman's work on the arts relates to that of Langer; his refutation of the notion that the arts
resemble reality is based upon a symbolic theory wherein the symbol is defined very generally as
covering all kinds of models, elements of language and pictures. See Nelson Goodman, Languages of
Art: An Approach to a Theory of Symbols (Oxford: Oxford University Press, 1969).

118
 what I find perplexing, and stimulating, about music is the way in which people -
most people - can gain intense enjoyment from it even though they know little or
nothing about it in technical terms. To write music, to understand its technique,
or even to play an instrument requires time, application, and specialised
knowledge. But when music is heard, the results of all this are somehow
synthesised into an immediate and intrinsically rewarding experience that does
not, as a precondition, depend upon the listener having any trained understanding
of what he hears.92

Cook is at pains to stress that he does not deny the validity of specialist study, but
through detailed discussion of such well-worn subjects as the status of a score, of
what it means to be a musician or a musicologist, and of how this relates (or does not
relate) to the actual experience of listening to music, Cook suggests that "if one sees
the thinking of musical theorists - and indeed of musicians in general - as an intrinsic
part of a musical culture, then the divergence between the way in which music is
thought about and the way in which it is experienced turns out not to be a failing, but
rather a defining attribute of musical culture"93.
Cook has himself conducted experiments into the ability to follow tonal
structures, with striking results. Music theory has always placed great emphasis on the
importance of haimonic closure for the coherence of tonal works, and aural training
encourages the ability to recognise such processes. However, Cook's tests showed
that altering pieces of music of between thirty seconds and six minutes in length, such
that they did not end in their original keys, did not, as might have been expected,
result in listeners feeling the pieces to be incomplete or unsatisfactory. In certain cases
a small majority preferred the original version of a piece to the altered version, but in
other instances the opposite was true:

there was, for example, a general preference for a version of Brahms' Intermezzo
Op.117 No.3 in which the final section of the piece (from the upbeat to bar 76)
had been transposed up a minor second from the composer's original score!
Such a result is unlikely to indicate any preference for lack of tonal closure as
such; more probably it is to be explained in terms of the local effect of the two
versions of bars 76-7, or of ordering effects (there was a tendency for listeners to
prefer whichever version of a piece they heard second...)94.

Thus the concept of tonal closure was seen to lack psychological reality for the
listener, leading to the conclusion that the ability to keep track of form cannot be
fundamental to most listeners' appreciation of music, even if some people do have
such skills. Additionally, if such results were found with simple tonal structures, then
structural understanding certainly cannot form the basis of the appreciation of atonal
music, wherein the "grammar" is even less obvious.

92Nicholas Cook, Music, hnagination, and Culture (Oxford: Clarendon Press, 1990), 1-2.
93Ibid., 70.
94Ibid., 53-4.

119
 Cook also found that even those people who are able to follow tonal processes
do not always choose to exercise the skill, unless they have some reason for doing so
or are specifically asked to 95 . It could, of course, be argued that a listener who fails to
recognise the important structural features of a piece is not listening properly, but
Cook's response to this is to argue that this assumes a prescriptive approach to what
constitutes "listening properly" - in what sense should any one experience of a piece
be seen as more or less "correct"? Similarly, it could be argued (following Carl
Dah1haus96 ) that the understanding of musical structure is not necessarily a conscious
activity, but that we respond to such structures subconsciously, effecting a mode of
understanding that manifests itself consciously as the awareness of the impression of
logical relations. However, as Cook says, "the impression of logic is just an
impression of logic, not a subconscious perception of logical structure. It is, in other
words, not a matter of structure but of style" 97 . This leads Cook tct cendade that
"listening to music for the purpose of establishing facts or formulating theories and
listening to it for the purpose of direct aesthetic gratification are two essentially
different things" 98 : the former can be considered musicological and the latter musical.
Central to this is the "drastic asymmetry between productional and receptive
capacity"99 ; whereas in language a degree of compositional competence is generally
assumed of a listener, the average listener to Beethoven, to use Cook's example,
cannot compose in anything like the same manner. This is similarly the case with
performance; Cook uses the example of a pianist carefully working out the fingering
most appropriate to the execution of a piece as an example of knowledge embodied in
the production of music but hardly recognised in its perceptionloo.
The result of this discussion is the conclusion that the essential characteristic of
music is precisely the gap between its experience and the means by which we attempt
its rationalisation. Thus, for Cook, a listener's experience of music is, rather than
being mysterious and problematic, the one thing of which we can feel sureml.
Subsequently (and contrary to the tendency of some analysts and other theorists),
attempts to rationalise the musical experience, while useful, should be recognised as
individual "ways-of-seeing"; descriptions of related pitch-contents, intervals, and so
on, do not correspond directly to any psychoacoustical reality, but effect a
metaphorical comparison between the musical perception of the moment and the

95Ibid., 3.
96See Carl Dahlhaus, Analysis and Value Judgement, trans. S. Levarie (New York: Pendragon Press,
1983).
97Nicholas Cook, op. cit., 230n.
98Ibid., 152.
99Mid., 74.
WI bid., 83.
101 Ibid., 230.

120
categorisations that would be made if the individual parts could be separately
examined. Cook writes that a formal model of music "should be valued in the same
way as any other metaphorical construction: for its usefulness, for its heuristic value,
and perhaps for the intellectual satisfaction it affords, but not for its truth"IO2.
In many senses, Cook seems to echo David Osmond-Smith's uneasiness with
cognitive syntactic models, extending this into the wish that all rationalisations of
musical experience should realise their limitations. Thus Cook (rather dramatically)
valorises the ineffable immediacy of music: in the end, "the very concept of 'really
understanding' music becomes vacuous; there is only reading it, memorising it,
performing it, composing it, and listening to it - in short, loving it" 103 . Like Langer
(and despite the different focus), Cook admits the possibility of a range of approaches
to the analysis of music, but simultaneously asserts a refusal to deny the ineffable.
Cook criticises theoreticians for their tendency to reject the aesthetic significance of the
irrational elements of cultural experience. In many ways his project is far removed
from Langer's work, but in certain important respects the thesis returns to the position
reached by Langer, asserting the qualitative difference of music as significant in a
manner which cannot, fundamentally, be pinned down: both admit the importance of
the ineffable aspect of musical meaning, without appealing to transcendentalism. Such
a thesis may seem old-fashioned, but in many ways it makes a necessary step forward;
individual theories of music need to recognise their limitations before attempting to
proceed, for without this there is a tendency to assume a false universal relevance.
In his review of Music, Imagination, and Culture, Lawrence Kramer
sympathises with Cook's argument with strict musical formalism. However, for
Kramer, Cook's solution is invalid in that it fails to recognise that the fundamental
problem lies in the restrictions of traditional binary oppositional thought: "irrationalism
and hypenutionalism are merely two sides of the same coin.... The same hierarchy of
emotion and thought, intuition and reason, spontaneity and meditation, underwrites
each position.... The only difference concerns which end of the seesaw is up" m4 . As
Kramer discusses, such post-Cartesian dualism has traditionally provided art with the
means to override the secondary discursive reflection supposedly derived from the
primary immediacy of experience, in order to make possible the concept of art as
redemptive. Cook, however, is either unaware of the recent theory which aims to
deconstruct these foundations (though this is unlikely), or else he simply finds it
irrelevant. Either way, "a populist insistence on the spontaneous pleasures of just
listening is no different from an elitist insistence on musical erudition as a prerequisite

102Ibid., 235-6.
103Ibid., 186.
1 04Lawrence Kramer, "The Politics and Poetics of Listening," Current Musicology L (1992), 64.

121
of true listening" 105 ; Kramer's solution is to avoid aesthetic terms in favour of
attempting to understand music as a cultural process conditioned by the historical and
cultural situation of its production and reception.
To an extent such criticisms are valid; despite citing the ability to respond to
music of an unfamiliar culture as a validation of the immediacy of musical experience,
Cook does prefer to see cultural musicology simply as an alternative branch of
rationalism to analytic theory. Perhaps he is simply working from too deep within the
area under consideration: the book "sets itself squarely against the malaise that
increasingly bedevils the culture of Western art music, but is itself a symptom of that
malaise" 106 . Perhaps, though, this is rather harsh, for in his determination that music
theory has too often set itself up as a purveyor of almost scientific truths, rather than
of a series of possible "metaphoric" pictures of events, Cook perhaps points back
towards the direction rightly required by Kramer. This is to suggest that if music
theory and analysis could take account of their limitations, accepting the validity of
ineffable experience as a part of the description rather than as its "other", then steps
could be taken towards the deconstruction of categories and Cook's dualism of
musical and musicological thought might no longer be necessary.
Cook's book is in different respects both regressive and progressive, and the
positively forward-looking aspects of his work have an affinity both with Langer and
with the anti-foundationalist, post-structuralist thought that Kramer accuses him of
ignoring; Cook's view of analysis as presenting different "ways of seeing", none of
which is more truthful than any other, stems from the same attitude as Langer's refusal
to impose closure on the "symbolism" of music by locating the precise reference
points demanded by Nagel and other critics. Ironically, while both writers avoid
metaphysical conclusions, the predominantly positivistic nature of most recent music
theory leads to Cook's need to reaffirm the irrational, and he must, therefore, remain
working within such binary structures for the time being. In contrast, Langer is in a
sense able to move closer to contemporary thinking by avoiding the rational-irrational
dialectic; her refusal to "consummate" the symbolism corresponds in certain ways to
the post-structuralist infinite deferral of meaning (as will be explored in the following
chapter), effecting the integration of the rational and irrational aspects of musical
experience and recognising the interdependence of these terms within music's ultimate
ineffability. Additionally, in this sense Cook and Langer could be seen as attempting
to follow a non-reductionist path without moving too close to literary theory, retaining
the fundamental difference of the abstraction of music in a manner which Kramer
perhaps cannot.

105tbid.
1061bid., 67.

122
 Cook's validation of the non-specialist's response to music finds
correspondences in Peter Kivy's Music Alone. Kivy's work is, in other respects,
quite different to that of Cook. However, he is similarly concerned to explore the
appreciation of music at various different levels, suggesting that while an untrained
listener will extract different musical representations to those of a specialist, these are
differences of kind, rather than (necessarily) of quality. The non-musician's picture of
musical processes may be verbally articulated in terms which are technically less
precise, but the gap between sounding events and their musicological description is
such that this does not render their version any less relevant. Additionally, Kivy
suggests, "musical understanding always increases musical appreciation. But •
increases in musical appreciation, in any individual cases, may sometimes increase,
sometimes decrease musical enjoyment"107.
Beyond this, Kivy develops his earlier work on musical expression,
suggesting that while on certain occasions expressive properties are recognised as
prominent features of a work, this need not be fundamental to our being moved.
Using the example of complex polyphony, Kivy suggests that it is the recognition of
the craftsmanship involved that causes us to be moved, and that this is the case
whether appreciated at a precise technical level or in a more general sense. Kivy
suggests that this process actually instigates emotional excitement: we are moved by
formal qualities, and the object of our emotions becomes more complex. Considering
the Goldberg Variations, Kivy writes that if a composer chooses descending chromatic
notes as a fugue subject, he or she cannot but invoke a slight melancholy quality, but
"this choice does not mean that the composer was the least bit interested in that
melancholy quality or that it plays any significant aesthetic role in his composition"108.
Rather, the composer simply wanted to work out the implications of his chosen
material:

thus if you were to ask me what aesthetic role that melancholy quality plays in the
fugue, I would reply, 'None at all'..., that it came merely as a necessary
concomitant of what is aesthetically operative, namely, the descending chromatic
theme in whole notes. And if, finally, you were to press me for a method by
which to tell when an expressive property is aesthetically operative in a work of
pure instrumental music, I could but reply that there is no hard-and-fast rule, no
formula. One does it case by case.109

While the emotional effectiveness - not just the technical expertise - of the
fugue can therefore be described without reference to the quality of melancholy, in
other works the expressive qualities may be more prominent, playing a less extraneous

107 Peter Kivy, Music Alone, op. cit., 117.

108 Ib1d., 183.
1°9Ibid.

123
role. Thus "the function of an expressive quality in a work of pure instrumental music
is no different from the function of any other musical property of such a work - the
chromaticism (say) of that fugue subject" 11 °: "some expressive properties serve to
highlight musical structure, as color might be used by the painter to emphasise contour
or mass. Other expressive properties serve as structural properties in their own
right" 111 . There is, therefore, no need to account for these expressive properties in
extramusical terms any more than for other musical properties. Additionally, with
regard to the argument that expressive properties are qualitatively different in that they
actually tell us something about the emotions, Kivy asserts, "there is no more reason
to infer that sad music must be about sadness than to infer that quiet music must be
about quietness" 112 : just because the adjective "sad" can refer not only to music but to
a conscious state, it does not follow that the music must be about that state.
Kivy's move away from his previous insistence on the centrality of relatively
specific emotional qualities, towards the recognition of the possible priority of
different elements, increases the relevance of his work. Effectively, this breadth of
approach parallels that of Langer's theories, the recognition of formal qualities as
fundamental to expression corresponding to the generality of Langer's delineation of a
morphology that does not necessarily evoke specific correspondences. Kivy's
examination of the actual techniques involved, however, points a way forward from
Langer's more abstracted position. The acknowledgement of expressive properties that
are formally articulated but not fully explicable leads, as with Cook, to the delineation
of a gap between the identification of technical and/or affective features and the
ultimate ineffability of the experience, a gap which can only be recuperated in the
actual experience of listening.

Taking a different but related approach is a final example of recent

developments in this area, Diana Raffman's Language, Music, and Mind. Raffman's
background is in music psychology, yet she is again concerned to examine the
uniqueness of the musical experience and the idea that knowledge and meaning can be
apprehended independently of verbalisation. Raffman's starting point is the territory of
Langer and of others, especially Stanley Cavell, who suggest that in coming to know
artistic works we gain an understanding which cannot be put into words. Despite the
different context of his writing, Cavell comes close to Langer in examining the idea
that knowledge of an art-work - in this case a piece of music - must involve its
experience: one explanation, suggests Cavell, is that "such objects are only known by
feeling, or in feeling. This is not the same as saying that the object expresses feeling,

1101bid., 185.
111 /bid., 196.
1121bid., 194.

124
or that the aesthetic response consists in a feeling of some sort" II3 . This leads firstly to
the question of how this knowledge manifests itself, to which Cavell responds that the
receiver now knows something that they did not before, and secondly to the idea that
the basis of a claim to knowledge is

that feeling functions as a touchstone: the mark left on the stone is out of the sight
of others, but the result is one of knowledge, or has the form of knowledge - it is
directed to an object, the object has been tested, the result is one of conviction.
This seems to me to suggest why one is anxious to communicate the experience
of such objects. It is not merely that I want to tell you how it is with me, how I
feel, in order to find sympathy or to be left alone, or for any other of the reasons
for which one reveals one's feelings. It's rather that I want to tell you something
I've seen, or heard, or realised, or come to understand, for the reasons for which
such things are communicated (because it is news, about a world we share, or
could). Only I find that I can't tell you; and that makes it all the more urgent to
tell you. "4

Raffman initially contends - as this chapter has done - that ideas such as
Langer's and Cavell's "strike a deep truth about music - we find ourselves there, as
the saying goes. At the same time, they leave something to be desired. Like much
'traditional' philosophical writing on the subject, it seems to me, these works describe
our ineffable knowledge but do not adequately explain it" n5 . Thus Raffman aims to
develop a cognitivist explanation of musical ineffability on the basis that ineffable
knowledge, like any kind of musical knowledge, is ultimately perceptual and that,
once recognised as such, it can be illuminated by the use of recent cognitive theory.
Raffman identifies three levels of ineffability. "Structural ineffability" stems from the
fact that a listener cannot always describe a musical structure, despite the fact that the
content of the underlying representation is apparent in the conscious experience of the
music. "Feeling ineffability", on the other hand, "derives from the sensory-perceptual
or 'felt' character of musical knowledge. Here the familiar thought is that musical
knowledge requires (actual, occurrent) sense-perception of musical stimuli at some
point in its etiology and is to that extent ineffable: it cannot be communicated entirely
by language" 116 . Lastly, "nuance ineffability" (the aspect to which Raffman pays most
attention), results from our unawareness of certain structures in the early apprehension
of musical signals, suggesting that "certain features of the music, often called
'nuances', are likely to be recovered so early in the representational process that they

113 Stanley Cavell, "Music Discomposed" in W. I-I. Capitan and D. D. Merill (eds.), Art, Mind and
Religion: Proceedings of the 1965 Oberlin Colloquium in Philosophy (Pittsburgh: University of
Pitts burgh Press, 1967), 79.
1 141bid., 79-80.
115Diana Roffman, Language, Music, and Mind (Cambridge, Mass. and London: M.I.T. Press,
1993), 2.
1161bid., 4.

125
fail to be mentally categorised or type-identified in the manner thought necessary for
verbal report"117.
Regarding the first category, Raffman suggests that a performer's compulsion
to play a passage in a certain manner (in terms of dynamic or speed changes, for
example) is an example of unconscious structural representations "making themselves
felt". With respect to the perception of structure, our attempts to report global features,
unlike responses to local structures, are usually subject to huge variation: even the
same person listening to the same piece may assign different phrasings on different
hearings, and this can be affected by training and listening history, as well as by the
inflections imposed by a particular performer. The suggestion is that with "sufficient
explicit knowledge of the M[usical] -grammatical rules and enough practice at matching
the geography with the introspective - that is, with enough knowledge of what kinds
of musical structures give rise to what kinds of conscious experience - the listener will
get very good at reporting the contents of his structural descriptions of the music"118.
At the global level, however, the variability of structures is such that the effort to learn
to recognise various patterns is severely hampered. Here, the underlying structural
representation can simply "make itself felt", and the listener therefore has conscious
but ineffable knowledge of it.
While such a conclusion is fairly speculative, its use lies in suggesting that
while cognitive theory may be basically accurate, it could never describe sufficient
representations to explain the experience of music in full. Additionally, such a theory
leaves room for the understanding of non-tonal music (although Raffman does not
refer to this); in allowing for ineffability, the theory opens up the possibility that
structural relations might follow patterns, such as relations of timbre or texture, other
than the syntaxes of pitch and interval usually recognised by cognitivist theory. In this
way it becomes possible to appreciate the relevance of cognitive theory without
accepting its more reductive implications, while, similarly, the ineffable aspect of
music is allowed for without resorting to metaphysics. This aspect of Raffman's
work, therefore, both corresponds to Langer's assertion of the perceptual basis of
even those aspects of music which cannot be verbally described, and at the same time
points a non-reductive way forward.
With regard to "feeling ineffability", Raffman develops an argument
comparing linguistic and musical meaning in order to identify a class of peculiarly
musical feelings which play the same role in musical structure as do semantics in
linguistic structure. In linguistics, "the grasp of meaning is the explanandum of the
linguistic theory. Specifically, the linguist postulates unconscious assignments of

117/bid.
1181bid., 34.

126
grammatical structure in order to explain how speaker-hearers understand the
sentences of their language" 119 . Often, in cases where a speaker does not use correct
grammar, the listener is able to determine the intended meaning not only through the
ability to rearrange grammatical elements into a satisfactory structure, but also through
semantic knowledge (by recognition of the referential meanings involved in the subject
under discussion). Constructing an analogy with music, the explanandum of a musical
grammar can be identified as musical understanding, but Raffman questions quite
what this is: "Lerdahl and Jackendoff have told us that musical understanding consists
in having in your head a maximally coherent structural description of the music", but
this "is what their theory postulates, not what it explains.... Specifically, the
unconscious structural description is proposed in order to explain something observed
- namely, musical understanding. So the question is: what do we observe and seek to
explain by postulating a structural description? The answer must be: the way music
sounds (to an experienced listener). We want to explain the having of conscious
musical experience, musical feelings" 120 : in Raffman's tonal context these feelings are
identified as those of beat strength, tension, stability, and so on.
Clearly there are strong differences between music and language here; Raffman
points out, for example, that the difference between hearing a foreign language which
you do not understand and one that you do is huge, and it is therefore very difficult to
say anything about the phenomenology of hearing without considering the question of
understanding. In contrast, if understanding music consists in hearing it in a certain
way, then it is pre-eminently phenomenological. Nevertheless, the congruence is
equally striking and, as in linguistics, we find that the theorist's knowledge of the
explanandum (in the case of music, the musical feelings) is what guides the building
of grammatical theory; Raffman cites Lerdahl and Jackendoff as an example of this121
since, here, feelings of beat strength (for example) are translated into a theory of
metrical hierarchy, and the impression of tension and relaxation into the prolongational
reduction theory. This, as Raffman is at pains to emphasise, is not to suggest that the
grammatical rules need to mention the feelings in question - the structure can be
considered entirely independently - but rather that the musical feelings act in a quasi-
semantic manner: "there is a roughly delimited class of peculiarly musical feelings
(feelings of beat strength, metrical stress, prolongational tension, and so forth) that
play the same explanatory and guiding roles with respect to the theoretical assignment
of musical structure that the linguistic meanings play with respect to the assignment of
linguistic structure' 422 . This class of musical feelings is therefore clearly differentiated

1191bid., 46.
12°11)0., 49.
121 1bid., 51.
122 1bid., 53.

127
from ordinary classes of emotions. The two are related, but at one remove, such that
no precise identification can be established: "there is doubtless an intimate tie between
our musical and affective lives, but the tie is not, in the sense envisioned, a meaningful
one" 123 . In these terms, this approach therefore relates to Peter Kivy's idea of the
expressive effect of musical craftsmanship (despite the different terms of the
argument).
Again, as with Raffman's concept of structural ineffability, there is here a clear
link to Langer and beyond. The identification of peculiarly musical feelings which may
lead to the construction of grammars, and which undoubtedly correspond at some
non-specific level to the emotive life in general, establishes a cognitive basis for a
theory which approximates to Langer's notion of music as an unconsummated
symbol. Raffman's development is to cite the specifically musical feelings as the locus
of meaning, thereby moving away from the attempt to establish direct links between
music and our everyday categories of emotion. Like Langer - but with a more
consistent theoretical grounding - Raffman allows for the power of music to move us,
while circumventing expressivist notions. Even in her categorisation of musical
feelings, she is at pains to point out their complex relationship to the actuality of music
production: "our musical feelings, unlike the emotional properties or effects of the
music, are firmly lodged in a framework in which genuine dispute can and does occur.
Musicians argue about phrasings and dynamics and resolutions. They do not argue
about the emotions they feel or otherwise ascribe to the music" 124. Thus, while the
musical structure leads us to expect a semantic, we instead perceive the ineffable
musical feelings of beat strength, tonicity, and so on, and the experience of these
constitutes our conscious but ineffable knowledge of the music.
Such a theory might appear to be limited to functionally tonal music, and
Raffman certainly confines her discussion to this. Yet the theory does not depend on
the elaboration of a grammatical structure, nor on the musical feelings necessarily
taking the forms she specifies; it could be argued that in listening to any music, we
experience qualities comparable to the "musical feelings" delineated by Raffman. In
some atonal music, for example, the tensions and resolutions of tonal harmony may be
replaced with non-tonal harmonic tensions, or may be avoided altogether, while other
elements (rhythmic stresses, tension generated by texture, or the use of microtones
and so on) may be retained and can even take priority. In certain musics -
indeterminacy, for example - these elements are not usually discussed in terms of
"feelings", but we are equally swayed by comparable factors; for example, in
appreciating the weighting of a chord, whether in isolation or in relation to others,

123 /bid., 44.

124Ibid., 59.

128
similar effects are involved. Thus "feeling ineffability" may or may not result in the
construction of a grammar, and neither the inability to perceive a grammar nor the
absolute absence of grammatical structure precludes the possibility of understanding
through feeling ineffability.
Raffman's third instance of musical ineffability, and the area to which she pays
most attention, concerns the non-structural features of music. Whereas structural
features can in certain cases and to a certain extent be communicated by language (as
long as the correct systems have been established), the non-structural "nuance level"
cannot, and is therefore considered "more" ineffable. Raffman examines the fact that,
in listening to a piece of tonal music, we effect a mental recovery of the score as an
input to the musical grammar (although we do not consciously think of it or
(necessarily) describe it as such). Thus the grammatical rules are not established from
the bottom level, but rather the mental representation is directly transduced from the
incoming pitch events on the shallow level. Yet this is not the most shallow level of
representation for the listener: "if that were so there would be no way to explain how
we consciously hear 'within-category' phenomena such as vibrato, slides, out-of-tune
intervals, and the myriad shades of pitch coloration that distinguish one performance
from another" 125 . These features are all aspects which can be manipulated by the
performer, independent of the score. This suggests that the "mental score" is inferred
from a shallow level of representation which is apprehended before the construction of
the grammar; from the transduced representation of the aural stimulation is

inferred a representation of the signal as instantiating a sequence of N[uance]-

pitches and N[uance]-intervals - namely a N[uance]-level. From the N[uance] -
level in turn is inferred a mental score, at which point the rules of the M[usic]-
grammar are engaged and a structural description is assigned. Thus the mental
score - the shallowest grammatical level of representation - is already an
abstraction from a still shallower level at which the non-structural nuance values
are recovered. 126

Little attention has been paid to such nuances and, according to Raffman, this
is mainly because experiments have shown the perception of intervals to be dependent
upon the comparison of categories: under high levels of stimulus, trained listeners tend
not to realise that intervals are out of tune, but instead recognise them by their
approximation to the appropriate category. Raffman points out that such experiments
tend to ignore the context within which such events are normally heard, and that
expectation increases the awareness of deviation; while categorical perception may
account for certain responses, such as the ability to recognise a melody even if played
out of tune, it cannot account for the perception of intervallic nuances, such as the

125 Ibid., 65.

126 Ibid., 67.

129
reaction to poor intonation or to a particular performer's precise inflections. Thus
Raffman suggests that we map the nuance level onto a chromatic-interval schema
within which microtonal inflections can be discriminated, if not precisely type-
identified. This accounts for the fact that, in general, out-of-tune intervals are heard as
just that (although we may be able to identify whether the tuning is sharp- or flat-
wards): "it is overwhelmingly unlikely that we could acquire interval schemas as fine-
grained as the pitch and interval discriminations we can make"127.
Raffman therefore considers the nuance level to be an instance of ineffable
musical knowledge, provoking the question of the sense in which nuance-perception
can be considered as knowledge if it cannot be type-identified. Raffman's answer is
that in hearing nuances, knowledge is at least gained in that the listener "has a sensory-
perceptual mental representation of them, you know how they sound" 128. For some
people, that such knowledge cannot be expressed verbally will disqualify it from the
category of lcnowledge 129 , yet it is clear that if the nuance level is not an instance of
musical knowledge, then neither is the determination of pitch or interval. This latter
idea collapses immediately, since while some people will always be able to name these
elements, others will not but will nevertheless be able to prove their understanding of
them by singing or by other means. Even for those with musical training, the
circumstances of music reception often cause difficulties, particularly in that "the
vicissitudes of real-time perception are likely to pose certain obstacles to full verbal
disclosure, especially of some of the more global levels of analysis"130.
This leads back to Cavell's assertion that the full communication of knowledge
of art is only, if ever, possible by ostension: the other person must experience the
work for themselves. Similarly, Raffman asserts that an additional importance of the
nuance level lies in the fact that the nuances cannot usually be precisely recalled - a fact
that leads us to revisit a piece, to know it again and again in different instances. In this
sense the nuance level is vital to musical experience, and this relates closely to
Nicholas Cook's contention that music is uniquely characterised precisely by the gap
between musical and musicological knowledge, by the difference between the actual

127Ibid., 84.
128Ibid., 88.
1291n particular, cognitive scientist Daniel Dennett has constantly reiterated his belief that
consciousness is fundamentally propositional, consisting of a sequence of "intentions-to-say-that-p"
which are fully expressible in language. For example, Dennett has written that if "we say what we
mean to say, if we have committed no errors or infelicities of expression, then our actual utterances
cannot fail to be expressions of the content of our semantic intentions, cannot fail to do justice to the
access we have to our own inner lives": in the end, "we simply can say what it is we are
experiencing". Daniel C. Dennett, Brainstorms: Philosophical Essays on Mind and Psychology
(Sussex: Harvester Press, 1979), 170-1. Also see Daniel C. Dennett, "Quining Qualia" in A. J.
Marcel and E. Bisiach (eds.), Consciousness in Contemporary Science (Oxford: Clarendon Press,
1988), 42-77.
130Diana Raffman, op. cit., 31.

130
experience of listening and the subsequent rationalisation of the experience.
Additionally, while Raffman's analysis is confined to nuance of pitch, there is no
reason why it should not be extended to rhythm, timbre, texture, and so forth; it could
in fact be argued that it is easier to apply her elaboration of nuance ineffability to the
parameters of timbre and texture as these are primary examples of cognised musical
elements which undoubtedly affect appreciation, but which have much vaguer systems
of type-identification. From this point of view, also, there is no need to restrict
Raffman's theory of the nuance level to tonal music; while the types of recognisable
nuance may vary from one music to another, it is simply the focus that changes, not
the existence of nuance recognition.
Raffman's theory, as it stands, certainly has its limitations, chiefly because for
it to have any real impact, its modification and extension into areas of non-tonal music
is needed (though this should, as has been suggested, be possible). However, the
book, like Nicholas Cook's, is important in asserting a need to re-examine the
ineffable aspects of music, and Raffman's account is of further interest for its attempt
to account for the ineffable by actual comparison with other modes of musical meaning
in production and reception. Both Cook and Raffman re-assert the important
difference of music as an art-form, but even Raffman's account is rooted in cognition,
attempting to establish the interdependency of rational and irrational elements. Cook's
delineation of the gap between musical and musicological understanding could be seen
as a preliminary manoeuvre, necessary for the validation of the immediacy of music in
the face of over-positivistic analysis and grammatical theory. Effectively, he valorises
the usually discounted opposite term, as a step prior to Raffman's attempt to
undermine the rational-irrational dualism by exposing the interdependency of the terms
in the actual act of cognition; structural and feeling ineffability are inextricably linked
to attempts, at whatever level, to extract a describable structure, and the nuance level,
similarly, is interwoven with the recognition of pitch, interval and so on. Additionally,
different musics, different pieces, and even different performances of the same piece,
will configure the effable and ineffable elements in different ways, such that the
process of cognition will be different each time.
In effect, therefore, Cook and Raffman renew Langer's valorisation of the
ineffable but non-metaphysical aspect of music, seeming to echo her emphasis on the
relationship between the sense of significance and the dynamic form of feeling. In this
way Langer's writings are surprisingly contemporary, finding a path between the
emotivists and formalists before many of the arguments had even taken place.
Additionally, these recent writings suggest a way forwards that validates the more
"scientific" work of grammatical and other structural representations, but combines
this with the acknowledgement of the limits of such ventures.

131
 From this position, we reach a modified version of Cook's contention that the
experience of music is characterised by the gap between actual musical experience and
the attempt to rationalise it: in an attempt to undo the opposition, the interdependence
of the two aspects must be recognised. Returning (at last) to Beckett, we find that, up
until the later works, there is a similar opposition of what can and cannot be said. As
is by now clear, the attempt to establish quite what can be put into words is a major
preoccupation of Beckett. The positivistic accounting for experience is repeatedly
attempted but usually abandoned, and it is in Watt that this is most apparent. At times,
page after page explores the possibilities of a situation and the combination of its
elements - the relationships of the Lynch family, for example, or the positioning of
Knott's furniture. However, when it comes to examining the nature of an object or
event as opposed to its relative position in combination with others, Watt is
immediately flawed by his inability to grasp its essence (the most obvious example
being his attempt to examine his pot 131 ). Thus we seem to be presented with a dualism
of rational and irrational thought, Watt finding his apparent reality of immediate
experience to be unamenable to reason and ratio; he is, for example, instructed to
empty Mr. Knott's slops on the garden or the dunghill, rather than on the first-floor as
would be convenient, yet "Watt was not so foolish as to suppose that this was the real
reason why Mr. Knott's slops were not emptied away on the first-floor, as they could
have been. This was merely the reason offered to the understanding"132.
This suspicion of rationalism is, of course, merely a more explicit formulation
of ideas present in earlier works; as Laurence Harvey points out, even in the early
poetry "the fragmentation of form into discrete particles ... is on the one hand a
resolution of 'no confidence' in the logical order of grammar and beyond this in the
order of human rationality itself, and on the other an effort to transmit an experience of
relative chaos perceived as more real" 133 . Undoubtedly this is itself heavily influenced
by the Proustian notion of involuntary memory as the irrational purveyor of true
insight, but it is in Watt that Beckett makes most explicit the conflict between this
intuition and the comfort initially found in the safety of logical, if contrived,
relationships. Effectively, Watt gives up trying to grasp the reality of situations, and
instead seeks solace in elaborating rational systems within which he can place all the
relevant parts : "that - and no more - will be quite sufficient for him, in all cases
remembering that it matters not if such explanation provides 'real' and 'true'
information" 134 . As long as words can be used to explain situations, thereby providing

131 Samuel Beckett, Watt, op. cit., 80-1.

132Ibid., 64-5.
133 Laurence Harvey, op. cit., 168.
134.1ohn J. Mood, "'The Personal System' - Samuel Beckett's Watt," Publications of the Modern
Langua ge Association of America LXXXVI/2 (March 1971), 256.

132
the required "semantic succour" 135, Watt can exorcise their problematic nature from
his mind.
The numerous (and sometimes very long) passages in which Watt elaborates
these systems are usually interpreted as comedies of exhaustion, boring to read and
absurd to include in a novel, but necessary to the demonstration of Watt's obsession
with linguistic meaning. The passages certainly function in this manner, conveying
Watt's increasing distrust of the ability of language to provide a satisfactory account of
experience. However, as John J. Mood has discovered by actually analysing the
contents of the passages, the lists of combinations are in fact full of mistakes. The first
instance, for example, is that of the voices heard by Watt on the train journey to
Knott's house. The voices either sing, cry, state, or murmur, or else combine all or
some of these, and Watt apparently lists all possible combinations 136. Mood points out
that this should result in fifteen possibilities, but Watt gives only fourteen, omitting the
combination of singing, stating and murmuring. This immediately begs the question of
the ownership of the oversight: is it an accident on the part of Beckett (an accident that
passed unnoticed by the proof-reader), and if not, is the mistake Watt's or Sam's?
Examining each instance of combinatorial or permutational listing in turn, Mood finds
that out of thirty-seven items, twelve contain miscalculations (and this does not count
examples in which mistakes are made but are noticed and pointed out either by Sam or
by the character involved). This number seems too great for the miscalculations to
have been unintentional, and the mistakes are generally of a very specific nature,
several times omitting a single possibility when the number involved is not large. As
Mood shows, Beckett's notebooks for other texts reveal him to have used charts for
working out combinations (as would make sense, given the complicated calculations
involved in certain cases), thus making it highly unlikely that the mistakes were not
planned. In addition, Mood draws attention to the hiatuses in Sam's narration, to the
inclusion of incomplete or contradictory material in the addenda, and to various other
mistakes (including textual contradictions, the broken promise that a supposition about
the picture in Erskine's room will be "strikingly confinned" 137, and miscalculations
(some recognised and some not) in the numbers given in the committee's examination
of Mr. Nackyba1138).
Considering these errors collectively, Mood suggests that Beckett deliberately
establishes a faulty personal system: "if Beckett is truly working with the
incompetence he said he was, if his people were truly falling to pieces, then it follows
that a portrayal of a personal system, of a closed logical set or a series of such sets,
—
135Sainuel Beckett, Watt, op. cit., 79.
136Ibid., 27.
137.1bid., 129.
138Ibid., 182-7.

133
must, if the form is to be one with the content, be faulty" 139. The irregularities must be
noticeable, hence the inclusion both of mistakes pointed out by Watt or Sam and those
which pass unnoticed by the characters but will be noticed by the reader (the hiatuses).
More bizarre, however, is the inclusion of errors which Beckett must have expected to
remain unrecognised, especially considering the boredom of reading the combinatorial
passages:

to be even more incompetently incompetent, there must be unnoticed faultiness.

In short, all trustworthiness, credibility, verisimilitude, and plausibility must be
shattered.... One can be quite certain that Beckett knows of, indeed carefully
planned, most of the mistakes listed. And one can suspect, or imagine, that he in
some way composed in such a manner so that some mistakes would escape his
own notice as well's°

If this was not the case, then Beckett's claims to helplessness would be insincere, and
"if there is anything Beckett is serious about, will not be disingenuous about, will not
dissemble, it is this matter of helplessness.... Thus, we conclude that Beckett is not
just competently expressing incompetence, but that he has also done it incompetently,
i.e., by including mistakes of which he was not aware, at least at that time" 141 . We are
presented with an extremely effective instance of Beckett's denial of authority; the
invention of such a "marvellously and meticulously flawed form" 142 ingeniously
circumvents the accusation that his claim to impotence and ignorance is disavowed at
the level of the texts themselves. Watt abandons external reality for an inner system
which provides apparent comfort, but which is flawed both in itself and its reporting,
suggesting that the concept of pure rationalism is an impossible self-delusion, that true
understanding cannot be achieved at any level since not even the author is in control.
It is revealing to combine Mood's findings with those of an article by Heath
Lees. Lees is concerned with the imagery of tuning and mis-tuning that recurs
throughout Watt. As has earlier been suggested, the music that Watt hears when lying
in ditches provides some relief from the search for the essential meaning of objects and
events: non-referential sound seems to act as a sanctuary from words. However,
Watt's ability to hear such sounds diminishes the more obsessed he becomes with
linguistic meaning; this is perhaps the reason for the addenda's inclusion of the
descant heard on the way back to the station (an event which is not mentioned in the
main text, suggesting that Watt was unable to register its presence) 143. Beyond this,
however, Lees examines other specifically musical references in the text and uncovers
a web of hidden meanings surrounding the imagery of intonation.

139john J. Mood, op. cit., 263.

140Ibid.
141/bid.
1421bid., 264.
143Samuel Beckett, Watt, op. cit., 254.

134
 These references are often obscure. The addenda description of the second
picture in Erskine's room shows a naked man seated at the piano, with manuscript
paper resting on his lap:

with his right hand he sustains a chord which Watt has no difficulty in
identifying as that of C major in its second inversion, while with the other he
prolongs pavilion of left ear. His right foot, assisted from above by its fellow,
depresses with force the sustaining pedal.... The bust was bowed over the
keyboard and the face, turned slightly towards the spectator, wore expression of
man about to be delivered, after many days, of particularly hard stool...
illustrating extraordinary effect produced on musical nature by faint cacophony of
remote harmonics stealing over dying accord.144

Lees' examination of earlier drafts of Watt shows that the man in the picture was
originally identified as Knott's father, who apparently holds a music degree from a
university in Kentucky. More importantly, the drafts show Beckett to have originally
described the chord as held in its first inversion - he later scored out the word "first"
and substituted "second". The position of the chord must therefore be significant; the
second inversion of the chord (G, C, E) gives the arrangement which corresponds to
the generation of overtones from the fundamental C, and thus the image is of the
pianist using the sustaining pedal in order to hear more clearly the natural decay of
these overtones.
The reason for Beckett's insistence on the presentation of the notes in the order
of the overtones becomes more clear when examined in relation to the other musical
references. The description of Knott's music room identifies two objects besides the
piano: a bust of Buxtehude and a ravanastron. The reason for the choice of these
objects is obscure - most critics have, understandably, found no significance in their
presence - but Lees' research suggests that the importance of both lies in their relation
to the imagery of intonation.
Buxtehude was the most well-known of the seventeenth-century North
German organists active in the development of tempered tuning. The ravanastron,
according to Lees' research, is an ancient non-Western instrument of one string
stretched over a long neck, with a tuning peg at one end and a rounded sounding-
board at the other. Lees finds the instrument listed in Groves' dictionary as a member
of the banjo family, in use in India since at least one thousand years before the
Christian era (a fact that perhaps explains the original reference to Knott's father as a
graduate of Kentucky, where the banjo tradition is still alive). Similar instruments
were also used in Africa, Asia, and Egypt, but Lees is more interested in the fact that

the existence of such an instrument testifies to the expertise of 'those who knew
how to stretch strings over sounding-boards of whatever kind and how to
determine the required intervals by varying the required lengths of the string'.

144/bid., 254.

135
 One may be at liberty, therefore, to conclude that the ravanastron, or something
much resembling it, was the basis for the Pythagorean experiments in tuning.145

Whether or not this supposition is valid, the instrument certainly seems to symbolise
the natural acoustic properties represented by a single string - the object used in early
Greek investigations of acoustics.
As such, the ravanastron is set in contrast to the piano's falsification of natural
acoustics, and the bust of Buxtehude lies between these, representing the development
of the tempered system of tuning (i.e. the system to be used by the Galls). As Lees
suggests with reference to the visit of the Galls,

the objects in the music-room are connected with stages in man's acoustic
exploration. The tuners represent the ability to impose an acoustic system upon
natural sound, yet the state of the piano renders this impossible [as only nine
dampers and nine hammers remain, and only one of each of these form a pair],
and the incident itself throws out an insuperable challenge to Watt's
systematically grounded powers of reasoning.146

Thus the combined references to musical temperament seem to symbolise Watt's

attempts to systematise events, and it therefore seems highly pertinent that the visit of
the piano tuners should be one of the incidents which causes Watt most confusion:
"what distressed Watt in this incident of the Galls father and son, and in subsequent
similar incidents, was not so much that he did not know what had happened, for he
did not care what had happened, as that nothing had happened, that a thing that was
nothing had happened, with the utmost formal distinctness" 147 . Watt's attempts to
rationalise his experiences therefore correspond to the rationalisation of the natural
harmonic series into an elaborate system of key relationships. The small distortions of
the equally-tempered scale usually pass unnoticed, allowing the operation of the tonal
system with modulations through the circle of fifths without the instruments sounding
more out of tune the more remote the key. Similarly, Watt is prepared to ignore his
distortion of events into personal, logical systems, but however comforting the
neatness of these systems, his underlying awareness of their falsity undermines the
satisfaction. The increasingly desperate search for more "truthful" systems leads to the
dismantling of their linguistic terms, but even this yields no sense of true experience.
Thus the same distortive rationalism as is obscurely symbolised by Beckett's
presentation of the Western system of tuning is responsible for Watt's breakdown.
Ironically, the same intervals as those which form the tonic chord (and which
must be most severely adjusted within the octave for equal temperament) are used for
the lateral distribution of the croaks in the frog song which Watt remembers having

145 Heath Lees, "Watt: Music, Tuning and Tonality," Journal of Beckett Studies IX (1984), 18.
146/bid.
147Samuel Beckett, Watt, O. cit., 73.

136
heard when lying in a ditch one summer night. The frogs croak together on the first
beat, and from then on the third frog croaks "Krik!" every third beat, the second frog
croaks "Krek!" every fifth beat, and the first frog croaks "Krak!" every eighth beat148.
The song, as given, represents one full cycle of one hundred and twenty beats, this
being the lowest common denominator of three, five and eight. Thus while the
Western musical system bases itself on the tonic chord of the first, third, fifth and
eighth notes, tempering the fifth within the octave, the third within the fifth, and then
making fine adjustments to the surrounding notes, in order to produce an elaborate
system of distortions, Beckett presents a group of frogs producing a song
rhythmically arranged at these same intervals, giving a naturally repeatable enclosed
system. The link to the obscure imagery of intonation effects a joke at the expense of
pedantically rational humanity and the contrast is surely meant to be heightened by the
association of the name "Gall" with the English use of the nickname "frog" for the
French. This relation of music, nature and number also extends the tendency
(identified in the previous chapter) towards Leibnizian philosophy, in which the
natural (and at that time untempered) harmony of music corresponds to that of both
numerical relationships and the elements of nature: the inclusion of the frog song and
the nonsense songs can be seen as related to Leibniz's view of music as "an
unconscious counting or a felt relationship of numbers arranged in pleasing intervals
and tonal patterns"149.
The Western musical system thus provides the perfect symbol for Watt's
attempts to devise a personal system: concordance relies not on truth but on distortion.
Beckett therefore sets up a dual instantiation of music: in the first, music provides
relief from the problems of meaning and reason, taking the form of vague singing
usually heard when lying in ditches. In its alternative manifestation, however, music is
used in the notions of mis-tuning presented in the symbol of equal temperament150.
That the former comprises unaccompanied singing is central to its ability to comfort,
for an unaccompanied choir would tune itself by just rather than tempered intervals.
This, combined with its appearance while Watt lies in ditches (i.e. close to nature) and
in addition to the manifestation of one song as a frog song and another with nonsense
words and irrational numbers, suggests that this non-rational music is somehow more

148 Ibid., 135-7.

149Julius Portnoy, The Philosopher and Music: A Historical Outline (New York: Da Capo Press,
1980), 149.
150 An earlier instance of the imagery of mis-tuning occurs in Murphy with the description of the
protagonist's birth: "his troubles had begun early. To go back no further than the vagitus, it had not
been the proper A of international concert pitch, with 435 double vibrations per second, but the
double flat of this. How he winced, the honest obstetrician, a devout member of the Dublin Orchestral
Society and an amateur flautist of some merit. With what sorrow he recorded that of all the millions
of little larynges cursing in unison at that particular moment, the infant Murphy's alone was off the
note". See Samuel Beckett, Murphy, op. cit., 44.

137
pure and natural than the artificial system of which the Galls are perpetrators. Such
music can perhaps provide Watt with comfort and with a sanctuary from the
rationalisation of his experiences into logical systems.

Watt thereby extends, in a different form, the use of music as symbol in Dream
of Fair to Middling Women, continuing its employment in the delineation of the
rational-irrational dialectic and its association with related oppositional terms. In both
the musical symbolism and the lists of combinations, the irrational term seems to be
privileged; the mistakes in the combinatorial systems correspond to the artificial
imposition of equal temperament upon natural acoustic phenomena, and both are
revealed as inadequate and distortive. Each is extended to a further level; usually the
author would control such devices, but Beckett's building of incompetence into his
systems denies his own rationalism. The omission from the main text of any mention
of the descant heard by Watt on the way to the station implies the author's further
incompetence and, similarly, the obscurity of the references to tuning and temperament
corresponds to the fact that the combinatorial mistakes would normally pass
unnoticed. That Beckett clearly removed from his drafts those passages which would
have explained his thought processes suggests a final attempt to reject his own
symbolism and to deny the choice of objects and real significance.
The overall effect of all this is the assertion of a need to pay attention to the
irrational. The ineffable aspect of experience always undermines attempts at full
rationalisation, and the effect of this intuition is that, in the following works, Beckett
will gradually break down the structures of language and narrative, attempting the
eradication of conventional relations and semantics as far as is possible while still
using words. At the same time, however, the ineffable cannot fully take over the
privileged position as words can never be abandoned: thus the valorising of the
irrational in the form of "natural" music is at the same time satirical (in that the music is
presented by frogs). Watt is used to demonstrate the failure to eradicate chaos; from
this point on, Beckett will endeavour more completely to "accommodate the mess",
rather than attempting its regularisation or elimination.
Watt therefore sets up the rational-irrational dialectic in order to validate the
second term in the opposition - that which is usually derided in logical structures of
thought - and this effects the disintegration towards a state of music, a process which
gradually undermines binary structures through the deconstruction of the idea of
transcendental significance. It is therefore highly relevant that music should be
employed as a symbol of the dualism, and we seem to find Beckett expressing the
same need to pay attention to the ineffable as is apparent in the work of Langer, Cook
and Raffman. Watt, like music theory, elaborates a complicated positivistic system
which attempts to explain our experience and rationalise the relations between its

138
constituent parts, but the process is unsatisfactoiy and leads inescapably back to the
ineffable aspect of experience. Thus while characters in Watt and other of Beckett's
earlier fiction express the sense of having experienced something inexplicably
meaningful, the gradual disintegration and the attempt to purge language of reference
actually embodies this feeling. Here the sense of vital import arises precisely from the
dynamic ebb and flow of the words, which are distributed as far as possible according
to their simplest elements (their dictionary definitions and their sounding qualities),
rather than through the elaboration of complex symbolism. Hence the perception of
these texts as musical is, pace Langer's definition of music, a consequence of this
non-referential ebb and flow. Similarly, as in Cook and Raffman's theories of music,
the nuances of this sense of significance remain ineffable to a greater extent than in
other poetic writing.
Later Beckett texts such as Worstward Ho, Ill Seen Ill Said and Neither undo
the early dualisms, revealing the interdependency of terms. As Carla Locatelli has
written, the words of Beckett's later texts are "not totally 'divorced from referents',
even though the issue of reference remains problematic in them. In fact, an exact
reference is often indeterminable, because of the intrinsic dynamism of the referents
themselves, which keep changing in time, and thus really represent the dynamism of
experience" 151 . This process parallels the movement from Cook (who re-valorises the
irrational side of experience, revealing the inadequacy of reason in terms of the gap
between musical and musicological knowledge), towards Raffman's examination of
the integration of the rational and irrational elements of musical understanding.
This suggests that not only can Langer's theory help to explain the perception
of Beckett's texts as increasingly musical, but that Beckett's examination of the
structures of linguistic meaning in many ways follows that of the attempt to account
for musical meaning. Similarly, the extent to which commentators have, more than
with almost any other author, felt compelled to account for the effectiveness of
Beckett's work in terms of one philosophical, spiritual, or even religious theory or
another is revealing, especially in comparison with the correspondent range of
attempts to explore the significance of music.
The relevance of Langer's model, despite (or perhaps due to) its misguided
presentation as logically determined, lies in its openness and its ability to maintain the
unique nature of the musical experience without excluding certain modes of
composition or appreciation. The effect is of Langer's work having lain in the
background of recent musical thought, during the emotivist and formalist battles for
supremacy, ready to be developed further in more contempormy terms. In this sense,
the work of Cook and Raffman provides a context for other analytical and cognitive

151 Carla LocateIli, op. cit., 25-6.

139
work. At the same time, Beckett works in the opposite direction, examining the nature
of signification through language itself but, like Langer, articulating the sense that
meaningful experience is neither fully denotable in linguistic terms nor able to be
dismissed as merely irrational.

140
CHAPTER FIVE
"no symbols where none intended" 1 : Postmodern Perspectives

Summary:
Recent Beckett criticism and its acknowledgement of the relevance of
postmodern theory - these ideas as central to the perception of Beckett's texts as
musical - the lack of consensus regarding the nature of postmodernism - this
problem as rooted in the question of whether postmodernism is necessarily
conservative, or whether it provides an opportunity for re-evaluating the
relationship between culture, ethics and politics - parallel positions in literary
theory - Beckett's work as central to this discourse - the suggestion that the question
of Beckett's postmodernism should be cast in terms of his problematisation of the
relationship between language, meaning and experience.
Different aspects of postmodern literary theory - the relevance to Beckett's
gradual rejection of closed structures of knowledge - the specific relevance of
deconstruction and post-structuralism - the origins of these developments in
Saussurean linguistics and, subsequently, structuralism and semiotics - the
correspondence between Saussure's re-assessment of language as relational and
Beckett's treatment of language - the parallels with music as a system within which
elements are similarly organised into self-referential structures - the subsequent
relationship between structuralism, semiotics and music theory - post-structural
developments - the Derridean concept of language as differance and its relevance to
Beckett 's exploration of knowledge and subjectivity.
Contemporary allegorical theory - its relationship to the structure of irony -
the articulation of the fundamental structures of allegory and irony in Beckett's late
short prose - the relationship to Langer's concept of 171USiC - the false assumption of
symbolic unity that has formed the basis of most music theory - allegorical theory,
on the other hand, as examining musical structures in terms of the tension between
the deployment of "rhetorical" strategies in the striving towards transcendent unity
and the simultaneous resistance to that impulse - the allegorical context as revealing
a "linguistic moment" in music - Beckett's late work as exemplifying this
relationship - these late texts as therefore realising the implications of the more
covert musical model of Dream, rejecting the Proustian aesthetic of totalising and
transcendental unity.
Julia Kristeva's revision of Lacanian psychoanalysis - her concepts of the
semiotic, of revolutionary poetic language, and of the subject-in-process - Kristeva's

1 Samuel Beckett, Watt, op. cit., 255.

141
description of the "music" of the semiotic and the interdependency of the semiotic
and the symbolic in signification - the correspondence between these ideas, Beckett's
treatment of language, subjectivity and gender, and the perception of his texts as
musical.
Beckett's approach to signification as therefore instructive with regard to the
political and ethical vitality of postmodern and deconstructionist thought - his work
as demonstrating that a crisis of representation does not necessarily lead to a loss of
meaning and value - Beckett as opening up new spaces of discourse and subjectivity,
showing that meaning is not wholly dependent upon nameable content - Beckett's
texts, like postmodern theory, as essentially concerned with the question of how to
account for significance beyond the nameable without resorting to assumptions of
metaphysical transcendence - Beckett's work as demonstrating music's fundamental
relevance to these questions.

Critical accounts of Beckett's work have proceeded along many different

lines; indeed, the more one reads about Beckett, the more it begins to seem that
parallels can, if required, be drawn between his work and almost any artistic or
philosophical trend. The scope for critical contrivance is huge, but this situation
arises partly as a result of Beckett's astonishing ability to absorb influences and to
re-formulate the ideas of others within his own texts. Literaiy quotation, artistic
images, and philosophical propositions drawn from a lifetime of serious study are
deeply embedded in the writing, whether in the more explicit citations of the earlier
work or their distillation into often almost iconic allusion in the later pieces.
Despite the wealth of critical positions, however, David Watson is probably
right to suggest that until recently most Beckett criticism fell into one of two camps2.
The first, that of literary high modernism, accounts for the breakdown of traditional
structures of language as an attack on an "alienating discourse", and offers an
alternative, inauthentic representation of the self as a means of opening up a new
space for the imagination - the most obvious example of this approach is Martin
Esslin's concept of the Theatre of the Absurd 3 . The second approach tends to view
Beckett's work in terms of the existential exploration of the gap between language
and being, and the consequent inability of language to grasp the true nature of things.
Obviously, as Watson recognises, both approaches are of relevance, and yet more
recent work has tended to depart from such ideas, recognising that while the former
approach presents a reductive view of Beckett's writing and ignores its ambiguities,

2 See David Watson, Paradox and Desire in Samuel Beckett's Fiction (Basingstoke: Macmillan,
1991), 7-8.
3 See Martin Esslin, The Theatre of the Absurd (Middlesex: Penguin, 1968).

142
the second approach simply locates the work within a new teleology, that of a drive
towards absolute silence 4 , again simplifying the complexities and paradoxes
involved (especially those of the later work). Of course, some of the criticism of both
camps appeared too early to take full account of the range of Beckett's output,
therefore tending to focus on the longer plays and the earlier novels. Nevertheless,
the influence of the two positions has been maintained beyond this period, arguably
to detrimental effect.
Perhaps in reaction to these critical positions, more recent work has often
turned towards aspects of postmodern theory, in particular finding parallels between
Beckett's approach to language and post-structuralist and/or deconstructionist
theory. Much deconstructionist criticism is also of great relevance to questions of
musical meaning, particularly in its problematisation of the relationship between
language and representation. Until very recently, surprisingly little attention has been
paid to music in such theory : as Andrew Bowie has written, "the present intensive
discussion of the question of modernity and post-modernity has tended to give music
a rather subordinate role" 5 . However, certain aspects of postmodern and
deconstructionist thought have relevance to the question of meaning in Beckett's
texts and in music, and the exploration of these areas can begin to provide new
perspectives on the ways in which we account for the significance of both. Similarly,
this can perhaps also shed a different light upon the tendency to discuss Beckett's
work in musical terms.

Criticism which explores the correspondence between Beckett's texts and

deconstruction has now become extremely prevalent, but no real agreement has been
reached; instead, the discussion has provided a new focus for the arguments over
Beckett's relationship to modernist or postmodernist ideas. This argument is one that
has long been conducted and which still re-emerges frequently. However, an
overview of the discussion seems to suggest that it is less concerned with the attempt
adequately to account for Beckett's output and more with the terms within which the
concept of postmodernism is framed.
The use of the term "postmodernism" has always been contentious. Certain
factors have attained the status of widely accepted tenets; the origins of
postmodernism are widely seen as lying in a disenchantment with the Enlightenment

4Ihab Hassan has been one of the most influential proponents of this approach, interpreting Beckett's
work as leading inexorably towards silence. Raymond Federman, on the other hand, proposes the
different but related teleology of a "journey to chaos". See lliab Hassan, The Dismemberment of
Orpheus: Towards a Postmodern Literature (Oxford: Oxford University Press, 1982); Raymond
Federman, Journey to Chaos: Samuel Beckett 's Early Fiction (Berkeley and Los Angeles: University
of California Press, 1965).
5Andrew Bowie, "Music, Language and Modernity" in Andrew Benjamin (ed.), Problems of
Modernity: Adorno and Benjamin (London: Routledge, 1989), 67.

143
ideal of civilisation and culture being founded upon freedom and the demystification
of superstition through the power of reason. This disenchantment developed, thanks
to the work of Adorno and Horkheimer 6 , as a result of the acknowledgement of the
tendency for reason to become translated into a formal category, and to be employed
as power through the domination of nature by technology and the oppressive abuse
of those less familiar with the dominant language of Western rationalism. This
critique has led to the development of much theory which associates the cultural and
the political in a general scepticism of universals, hierarchies and certainty, in favour
of the recognition of difference and the play of categories. It is fairly safe to suggest
that this critique has now been sanctified in a range of accepted definitions of
postmodernism: these include Lyotard's distrust of universal grand metanarratives7;
Jameson's focus on the collapse of a distinction between high and popular culture
and the preference for pastiche over satiric parody 8 ; Charles Jencks' concept of
double-coding (within which modern ideas are combined with something else,
usually from an established tradition, in order to reposition those ideas within a
different frame) 9 ; Baudrillard's examination of the decreasing stability of the real in
the face of simulacra w ; and Vattimo's exploration of postmodernism as an attempt
to be free of the logic of development and innovation li . However, the conclusions
drawn from such formulations differ widely; arguments persist over the status of
postmodernism in relation to modernism, some critics maintaining that
postmodernism comprises a break with modernist ideas, while others assert that it is
predicated upon the extension of those same ideas beyond their previously
acknowledged limits.
Inseparable from this discussion is the question of whether postmodernism
can be seen as a distinct historical period or as a change of mood involving an
orientation towards the future: as Thomas Docherty points out, there is a tension
between

on the one hand thinking of the postmodern as a chiliastic historical period

which, 'after modernity', we either have entered or are about to enter, while on
the other realising that we are condemned to live in a present, and adopting a

&Theodor Adomo and Max Horkheimer, Dialectic of Enlightenment, trans. J. Cumming (London:
Verso, 1986).
7See, in particular, Jean-Francois Lyouu-d, "Answering the Question: What is Postmodemism?,"
trans. Regis Durand, in Jean-Francois Lyotard, The Postmodern Condition: A Report on Knowledge,
trans. Geoff Bennington and Brian Masswni (Manchester: Manchester University Press, 1984), 71-
82.
8See Fredric Jameson, "Postmodernism and Consumer Society" in Hal Foster (ed.), The Anti-
Aesthetic: Essays on Postmodern Culture (Seattle: Bay Press, 1993), 111-126.
9See Charles Jencks, What is Post-Modernism? (London: Academy Editions, 1986), 14.
l kor a succinct version of some of Baudrillw-d's views, see Jean Baudrillard, "The Ecstasy of
Communication" in Hal Foster (ed.), op. cit., 126-134.
11 5ee Gianni Vattimo, The End of Modernity, trans. J. R. Snyder (Oxford: Polity Press, 1988).

144
 specific ... mood as a result of acknowledging that this present is characterised.
by struggle or contradiction and incoherence12.

In this sense, while modernity may have come to recognise the incoherence and
fragmentary nature of the world, modernism assumes the possibility of transcending
this even while reflecting its condition. In Lyotard's terms, for example, modernist
aesthetics can hold out for the satisfaction of the desire for nostalgia and the "solace
of good forms" 13 , while postmodernism denies itself this act of recuperation.
As Steven Connor suggests, given that postmodernism is generally
characterised by the difficulty of achieving consensus, it would be surprising to find
any real agreement as to its precise nature m (and even the paradox of this statement,
with its appeal to the notion of consensus regarding the impossibility of consensus,
can be subsumed into the general ironies of the postmodern condition). Nevertheless,
recent texts generally agree about the basis from which postmodernism developed
(even if it is possible for Thrgen Habermas to continue to assert that the project of
modernity remains incomplete 15 ). Instead, the differences seem to lie in the
interpretation of this condition, and here the basic conflict seems to be between those
for whom postmodernism is necessarily conservative, and those who interpret the
postmodern condition as providing an opportunity for the re-evaluation of the
relationship between ethics and politics. The former position involves the
assumption that value judgements have become obsolete and that, consequently, to
take up a political position which seeks to challenge the capitalist logic of
reproduction and consumption is futile. This view develops from Baudrillard's
assertion that the explosion of media and image reproduction is such that signs have
now lost all connection with the world to which they would appear to refer;
according to Baudrillard, we have entered a state of hyperreality in which
manufactured objects and simulated experiences have taken over from "reality",
producing a simulacrum within which contradiction becomes a game and the
question of value disappears into a state of political paralysis.
The opposite position, however, attempts to employ the distrust of objective
universalism in the positive search for non-oppressive values which recognise
difference 16 . Taking this standpoint, it becomes possible to assert that
acknowledging that no value judgement is objectively more valid than any other

12Thomas Docherty, "Postmodernism: An Introduction" in Thomas Docherty (ed.), Postmodernism:

A Reader (Hemel Hempstead, Hens.: Harvester Wheatsheaf, 1991), 3.
13Jean-Frangois Lyotard, op. cit., 81.
14Steven Connor, Postmodernist Culture (Oxford: Basil Blackwell, 1989), 10.
15 For a concise version of this argument see Jurgen I labermas, "Modernity versus Postmodernity,"
trans. Seyla Ben-Habib, New German Critique (Winter 1981), 3-14.
16see, for example, Judith Squires (ed.), Principled Positions: Postmodernisnz and the Rediscovery of
Value (London: Lawrence and Wishart, 1993).

145
does not deny the possibility of making meaningful judgements°. Additionally,
Baudrillard's assertion of the impossibility of value and the preference for pure
"play" can be seen as itself colluding with the Enlightenment desire for universal
absolutes as its reverse side; as Stuart Hall suggests, the tendency has been for those
in agreement with this celebratory mode of postmodernism to become involved "not
simply in identifying new trends and tendencies, new cultural configurations, but in
learning to love them. I think they collapse these two steps - analysis and
prescription - into one" 18 . As a result, both anti-postmodernists and those who
subscribe to Baudrillard's view of postmodernism conspire in simplifying the
situation into a binary choice: "we are caught between two unacceptable choices:
Habermas's defensive position in relation to the old Enlightenment project and
Lyotard's Euro-centred celebration of the postmodern collapse" 19 . This choice
merely reduces the cultural complexity of postmodernism, ignoring other possible
interpretations of the situation.
Ultimately, both those who celebrate postmodernism as a liberation from
value and those who employ its terms as the basis for the problematisation of ethical
questions can equally interpret the postmodern condition as either a break with
modernist aesthetics or as the ultimate extension of their implications (or even as a
combination of the two, the break resulting from the extension). Thus the importance
of this relationship recedes behind that of the implications of the current situation.
This point also highlights the short-sightedness of those who question even the
existence of a state of postmodernism by claiming that its concerns are basically
those of modernism, for this attitude ignores the fact of the relative importance of
different elements within different cultural climates: as Frederic Jameson has
written, "radical breaks between periods do not generally involve complete changes
of content but rather the restructuration of a certain number of elements already
given: features that in an earlier period or system were subordinate now become
dominant, and features that had been dominant again become secondary" 20. In this

17 Steven Connor, for example, discusses the possibility that in rejecting the modernist assessment of
aesthetic value as intrinsic to itself, critical theory could be seen as turning away from an
"unacceptably narrow" perspective in favour of a position that is actually more potent politically: "the
most sophisticated and political objections to this notion of aesthetic value argue not so much that this
notion is inaccurate as that it masks and perpetuates certain very definite relations of power, that the
notion of pure and non-negotiable aesthetic value always has a non-aesthetic exchange-value in
political and economic terms. The resulting critique of aesthetic ideology is therefore, strictly
speaking, not a critique of the notion of value, or a denial of the possibility of evaluation in general,
but a rejection of the unjustly limiting forms which aesthetic evaluation has taken". Steven Connor,
Theory and Cultural Value (Oxford: Basil Blackwell, 1992), 13.
18Lawrence Grossberg (ed.), "On postmodernisin and articulation: An Interview with Stuart Hall" in
David Morley and Kuan-Hsing Chen (eds.), Stuart Hall: Critical Dialogues in Cultural Studies
(London: Routledge, 1996), 131.
19Ibid., 132.
20Frederic Jameson, op. cit., 123. Runeson's use of the term "structuration" and his notion of the
complex relationship between structural elements seems to evoke the work of social theorist Anthony

146
way, the problems of representation and of the incoherence of experience that form
only a part of the modernist picture come to the forefront in postmodernism, their
transcendence coming to seem hugely problematic. Similarly, since both
interpretations of postmodernism are predicated on the problematisation of value
(even if the former position asserts the obsolescence of the very notion of value),
they are equally predicated upon a change of direction from "the event of knowing to
the act of knowledge" 21 ; as Docherty points out, in postmodernism, "rather than
knowing the stable essence of a thing, we begin to tell the story of the event of
judging it, and to enact the narrative of how it changes consciousness and thus
produces a new knowledge" 22 . Thus Baucirillard may use this focus in order to
explore the act by which we attempt to form what is in his terms an illusion of
knowledge. Simultaneously, however, the second approach to postmodernism uses
the same means to examine the process by which value judgements are formed, and
hence to elaborate a range of possible new positions which may avoid traditional
assumptions.

These approaches to questions of knowledge are obviously central to literary

theory, and it is therefore hardly surprising that critical positions have evolved which
parallel those of postmodern theory in general. Again, disagreements seem less
concerned with the content of the literature than with the implications for the
apparent crisis of meaning and representation. While the focus on the infinite
continuation of the signifying process in the face of the impossibility of

Giddens. Previous to its appropriation by Giddens, the tenn "structuration" had sometimes been used
in French, but rarely in English. Giddens' theory of structuration is based upon his "concern to
develop an ontological framework for the study of human social activities" through the "conceptual
investigation of the nature of human action, social institutions and the interrelations between actions
and institutions". Giddens emphasises the complex and unstable nature of class relations in society:
"classes, I thought, had too often been thought of as entities or groups; a more apt way of
understanding class, it seemed to me, was to analyse the ways in which class relations became the
bases for group formation. Classes as such are neither groups nor communities, but various features
of class systems can provide the `structuring' basis of group affiliations .... I came to see that an
`ontology of social life' must supply a detailed understanding of the nature of action, together with
what in post-structuralism is described as a 'theory of the subject' .... According to the structurationist
approach, social theory does not 'begin' with either the individual or with society, both of which are
notions that need to be reconstructed through other concepts. In structuration theory, the core concern
of the social sciences is with recurrent social practices and their transformations". See Anthony
Giddens, "Structuration theory: past, present and future" in Christopher G. A. Bryant and David Jary
(eds.), Giddens' Theory of Sit-tic:titration: A critical appreciation (London and New York: Routledge,
1991), 201-3.
From these arguments, Giddens suggests that postmodemity is a yet-to-be-realised condition that
arises from recognising that any assumption about modern society is open to challenge. However, as
several critics have commented, it is therefore surprising that Giddens has not paid greater attention to
the postmodern critique of the relationship between past and future and its implications for the
reassessment of historic and social meta-narratives. See John Urry, "Time and space in Giddens'
social theory" in ibid., 169-170.
21Thomas Docherty (ed.), op. cit., 25.
22Ibid.

147
transcendental redemption again forms the backdrop, interpretations vary from those
for whom such developments reduce literature to an absolutely meaningless play of
terms, to those for whom the problematisation of representation may open up new
approaches to the question of meaning. Most media commentary has focused upon
the more pessimistic former approach, citing the end of history and the collapse of
representation as the inevitable consequences of incessant image reproduction. As
Nicholas Zurbrugg points out, however, this is merely the result of "overliteral and
undercritical responses" 23 to certain postmodern artists and theorists. Zurbrugg
suggests that this negative aspect of postmodern culture (which he labels the "B-
effect" after the surname initial of those who have become identified as its
protagonists - Baudrillard, Barthes, Bourdieu, Benjamin, Beckett) needs to be
complemented by the acknowledgement of a "C-effect" postmodernism (named after
John Cage) which exemplifies a more positive perspective, exploring new modes of
artistic experience, often in the form of multi-media work. For Zurbrugg, these "C-
effect" artists do not share with other postmodernists the horror of giving up artistic
control, but instead attain the status of "antitheorists" who, often by incorporating
chance procedures, simply "let things happen"24.
Beckett can be seen as central to these discussions, especially given the
nature of the arguments concerning his position within modernism or
postmodernism. To an extent, the disagreement again seems less a result of
differences of opinion regarding the content of the work than of the implications of
the association with postmodern ideas; those who object to Beckett's being labelled
a postmodernist seem less concerned by the idea that his treatment of language and
narrative might fall into this category than by the implied view of the texts as
eschewing meaning and value. It is as if, for such critics, the only interpretation of
the postmodern condition is one that leads to an absolute loss of meaning and to the
empty play of signifiers. For these critics, therefore, to cast Beckett as a
postmodernist is to reduce his work to nothing 25 . While this may be the effect of

23Nicholas Zurbrugg, The Parameters of Postmoclernisnz (London: Routledge, 1993), xi.

24See ibid., 1.
25p . J. Murphy, for example, takes the posunodernist position to task for reducing Beckett's texts to
"a series of only stylistic and formalistic adjustments Beckett has supposedly made in order to carry
on writing after the 'impasse' of The Unnamable's final 'I can't go on, I'll go on'. In his fascinating
study of Beckett's language, Christopher Ricks ascribes similar tendencies to deconstructionist critics
("They make nothing of his art"), while Andrew Kennedy takes a different tack, suggesting that
Beckett's concern with aesthetic form is thoroughly unpostmodern. All of these criticisms are perhaps
relevant to certain critics and to the celebratory mode of postmodernism, but beyond this display a
simplification of the terms of the posunodern debate. See P. J. Murphy, Reconstructing Beckett:
Language for Being in Samuel Beckett's Fiction, op. cit., xiii; Christopher Ricks, Beckett's Dying
Words (Oxford: Clarendon, 1993), 148 (also see, 199-200); Andrew Kennedy, "Beckett and the
Suffering Language Animal: Beyond the Modernist/Postmodernist Limits" (unpublished paper given
at the 1996 University of Strasbourg symposium, "Samuel Beckett: L'Oeuvre Carrefour, L'Oeuvre
Limite").

148
certain postmodern interpretations of Beckett, I would suggest that very few readings
actually reach such a conclusion. Nevertheless, much recent Beckett criticism seems
to have forked into two paths; the first denies any affinity between Beckett and
postmodern ideas, while the second takes this affinity as read, effectively dismissing
the need to justify the specifics of that relationship and assuming the association to
be widely accepted. Nobody seems to have pointed out that these positions are not
necessarily in opposition if the discussion of Beckett's postmodernism is cast in
terms of the questioning of structures of language and meaning and their problematic
relationship to experience. Such a position does not deny the possibility of new
artistic worlds, nor the possibility of literary significance as dependent upon more
than its poetic symbolism, but instead requires the very question of meaning to be
posited in different terms.

The various points of focus of much recent literary criticism can help to
clarify the question of Beckett's relationship to postmodernism. Beyond a general
scepticism towards both absolutist assumptions and the desire for transcendence
(which Beckett's later work certainly seems to share, but which does not necessarily
indicate more than a very superficial affinity with the general climate of
postmodernism), recent literary theory reveals the predominant tendency of
postmodern works to explore their own status as fiction. Linda Hutcheon, for
example, defines such work as "historiographic metafiction" 26 , wherein narrators are
generally either provisional or undermine their own omniscience such that the
perceiving subject can no longer be assumed to be a coherent entity fully present at
any level of the text. Hutcheon suggests that in exploring the fundamentals of
narrative, representation and subjectivity, such texts effectively problematise the
distinction between history and fiction27.
Applying this approach to Beckett, it is clear that while even the early work
refuses the narrators any omniscience and destabilises the origins and status of the
texts, it is really only with the Trilogy that we begin to experience real uncertainty as
to the history of the subject. The ambiguous relationships between Molloy, Moran
and the author undermine our sense of narrative origins. The question of authority is
permanently in doubt, not least because the worlds of the two men are in many ways
very similar; the objects, events and ideas of one story are frequently repeated in a
related form in the other, and even dissimilarities are often effected by the stated
absence or denial of that which appeared in the other story, rather than by the actual

26 Se,e Linda Hutcheon, A Poetics of Postmodernism: History, Theory, Fiction (New York and
London: Routledge, 1988), ix.
27 Ibid., 11.

149
inclusion of thoroughly different materia1 28 . Identity is therefore put into question,
and this is extended in Malone Dies; internalising similar ideas through the
admission that Sapo is the creation of Malone intensifies the ambiguity of authority
and selfhood. As J. D. O'Hara points out, Malone Dies acts as a turning point for
Beckett in that its focus is the actual process of writing 29 , but this is also an
inevitable consequence of the textual duality of Molloy. This explicit association of
writing with the necessary but futile attempt to evolve an objective and unified
history of the self becomes most unbearable in The Unnamable: the repeated
demonstration of the impossibility of self-presence, and the resultant need
continually to invent others, destabilise the coherence of subjectivity.
Despite differences of perspective, the issues explored by other writers on
postmodern fiction are similarly appropriate to Beckett's work from the Trilogy
onwards. Alan Wilde's influential theory of postmodernism sees modernism as
delimiting its admittance of disorder not necessarily by resolution or overall
unification, but rather by the control of binary conflicts (such as between the flesh
and spirit, the rational and the irrational, and so on) through the deployment of a
"disjunctive irony". For Wilde, however, this containing of disorder only marks the
imminent crisis; the increase in pressure necessarily erupts into a state of
postmodernism which also comprises irony, but this time a "suspensive irony",
within which the awareness of incoherence is intensified to the point at which it can
no longer be contained 30 . In this way, postmodernism can be seen as growing out of
"modernist tantrums" into a willingness to live with uncertainty.
The relevance of this process to the development of Beckett's work is clear;
as has been seen, Beckett's early texts both explicitly and more covertly deploy
binary structures as an attempt to account for experience and to gain knowledge of
the self. These structures are apparent both at the level of the characters themselves
(who develop dualistic systems in order to categorise their experiences), and at the
authorial level, where Beckett and/or his narrators impose similar distinctions upon
the processes of understanding (as is apparent in the depiction of Belacqua, for
example). Gradually, these distinctions are undermined from within; such methods
are eventually exposed as having clarified nothing, and the absolute privileging of
the rational mind over the irrational and the bodily comes to be seen as dubious.
Additionally, much of both the humour and the pain of the works lies in these ironic
structures and the reader's empathy with the characters' predicaments. As a result,

28For a more detailed discussion of the relationship between the two parts of Molloy, see Ludovic
Janvier, "Molloy" in J. D. O'Hara (ed.), 7'wen1ieth Century Interpretations of Molloy, Malone Dies,
The Unnamable (Englewood Cliffs, New Jersey: Prentice Ilan, 1970), 46-57.
29J. D. O'Hara, "About Structure in Malone Dies" in ibid., 68.
30See Alan Wilde, Horizons of Assent: Modernism, Postmodernism and the Ironic Imagination
(Baltimore and London: John I lopkins University Press, 1981).

150
while the attempt to maintain such structures does persist into the Trilogy, the
undermining of the distinction between self and other, author and character, subject
and object, gradually denies their viability, leading to the crisis of knowledge in The
Unnamable. In later texts, though, this desperation lessens; while an element of
ontological anxiety never disappears, Beckett's later work undoubtedly attempts to
achieve a state wherein the disorder can truly be acknowledged. Fundamental to this
is a disintegration of the apparently self-contained subject and the emergence of a
series of provisional, hazily-delineated figures, dependent upon their textual
constitution rather than upon the assumption of locatable origins or anything beyond
the text.
Here we find a parallel with the theory of postmodernist fiction espoused by
Brian McHale. McHale suggests, "postmodernist fiction differs from modernist
fiction just as a poetics dominated by ontological issues differs from one dominated
by epistemological issues" 31 . While McHale recognises that questions of ontology
and epistemology are always in some sense related, clearly one set of questions
always has to be asked before the other, and his approach develops from the fact that
postmodern fiction tends to foreground questions regarding the nature of the world,
exploring the kinds of worlds that exist and what is to be done in them 32. As a result,
postmodern fiction often erases previously stable boundaries between the worlds of
the author and the characters, between "reality" and fiction, instead projecting a
plurality of new fictional worlds which are created and destroyed explicitly before
the eyes of the reader. Beckett's early novels explore the world as a stable and pre-
existent external structure (even if mocked) into which characters are thrown and
about which they attempt to ask epistemological questions. The Trilogy, however,
sees the gradual dissolution of this already questionable world, initially by blurring
the boundaries between inside and out, between author and/or narrator and
characters, and hence between "real" and fictional worlds. Following this, as
McHale shows, Malone's claim to have written Molloy alters the status of the work,
foregrounding the fictional projection of a world. Malone Dies then raises the
question of which was "the 'more real', the world in which Malone lives and
(presumably) dies, or the world which he has projected and within which the text
ends"33.
While questions of epistemology are still being asked, we are in a hesitant
position somewhere between epistemology and ontology, a position McHale sees as
reaching the final limits of modernism 34. The Unnamable, however, moves beyond

31 Brian McHale, Postmodernist Fiction (London and New York: Routledge, 1987), xii.
32Ib1d.,11.
33Ibid., 12.
34Ibid., 13.

151
those limits, extending Malone's projection of fictive worlds into free ontological
improvisation, "constructing, revising, deconstructing, abolishing, and reconstituting
his characters (Basil/ Mahood, Worm) and their worlds, apparently at will" 35 , to the
extent that he even imagines himself as the object of someone else's imagination.
Thus, in McHale's terms, The Unnamable makes the archetypal postmodern move of
constructing worlds and selves "under erasure" 36 ; as McHale suggests, modernist
fiction may have made the initial moves towards the exploration of fragmentary
subject positions, but this was "typically framed as mental anticipations, wishes, or
recollections of the characters, rather than left as an irresolvable paradox of the
world outside the characters' minds"37.
Clearly, then, even though various theories identify different elements as the
defining factors of postmodern fiction, Beckett's work encompasses all of these. The
Trilogy works through the very movement from modernism into postmodernism,
exploring the relationship between precisely those points of focus delimited by
postmodern theorists. Consequently, the Trilogy's contraction inwards towards a
focus on nothing but the question of self-perception effects the realisation of the
textual nature of that self: the crisis arises from the acknowledgement that the
Unnamable has no origin, no essence, but simply exists in the form which it
constructs for itself through its use of words. This writing, therefore, becomes
specifically ontological as the distinction between world and fiction disappears and
pure epistemology becomes impossible. Similarly, this process involves the
acknowledgement that the experience of disorder can no longer be controlled by the
ironic deployment of binary structures: the realisation that the fragmentation cannot
neatly be contained effects the need continually to regenerate provisional worlds
without absolutist pretensions.
In many ways, of course, the question of whether Beckett should be classed
as a postmodernist writer is unimportant. Nevertheless, his output demonstrates the
inevitability of the shift into postmodernity more effectively than any piece of
literary theory. Additionally, this involves the realisation that Beckett's work is
highly relevant to the questions of meaning which surround not just contemporary
literature but culture as a whole. In a conversation with Lawrence Shainberg, Beckett
described returning to Dublin after the war to find that his mother had developed
Parkinson's Disease:

35Ibid.
36McHale's use of this phrase is taken from Derrida's practice of physically cancelling a word by
crossing it out but in such a way that the word can still be read beneath the cross: "Derrida's purpose
in using this typographical sleight-of-hand is, of course, to remind us that certain key concepts in
western metaphysics - such as, in this case, existence and object/mood - continue to be indispensable to
philosophical discourse even though that same discourse demonstrates their illegitimacy. They both
cannot be admitted, yet cannot be excluded; so he places them sous rature". See ibid., 99-101.
37 mid., 101.

152
 her face was like a mask, completely unrecognisable. Looking at her, I had a
sudden realisation that all the work I'd done before was on the wrong track. I
guess you'd have to call it a revelation. Strong word, I know, but so it was. I
simply understood that there was no sense adding to the store of information,
gathering knowledge. The whole attempt at knowledge, it seemed to me, had
come to nothing. It was all haywire. What I had to do was investigate not-
knowing, not-perceiving, the whole world of incompleteness38.

As a result, Beckett began to write Molloy, embarking upon the most prolific period
of his life before even having left his mother's house (and the first line of Molloy is
"I am in my mother's room"). Here, then, Beckett seems to describe an explicit
determination to move away from questions of epistemology towards those of the
actual nature of being, a decision which comprises both a break with past ideas (as is
suggested by the use of the term "revelation"), and a sense of continuity from having
pursued those ideas to the point at which they became something else (the continued
search for self-knowledge inevitably leading to the admittance of ignorance).

This developmental process in Beckett's work encompasses the progression

from the rejection of closed structures of knowledge into the delineation of a
plurality of provisional selves, worlds and meanings, and it is perhaps in recognition
of this that Beckett has frequently been described as a postmodernist avant la
lettre39. Having established the basis of the relationship between Beckett's work and
postmodern theory, however, a new question arises - that of the relevance to certain
individual theoretical approaches usually classed as belonging to postmodernism,
most notably deconstruction. The relationship between postmodernism and
deconstruction (and, for that matter, post-structuralism) is often assumed to be one of
interchangeability; just as Beckett is often characterised as postmodern before the
existence of postmodernism, he has equally been described as a deconstructionist
before deconstruction. Criticisms of the deconstructionist approach to Beckett are as
prevalent as those of the postmodern approach in general, again developing from a
simplistic reading of the ideas involved and from an assumption that they necessarily
imply the reduction of Beckett's work to the absolute emptiness of the free play of
signs.
This reasoning seems to have developed from the fact that the origins of
deconstruction lie in Saussurean linguistics. While this area is one that has been
covered many times elsewhere, an overview of the foundations clarifies not only the
relationship between Beckett and deconstruction, but also his consequent approach

38 Lawrence Shainberg, op. cit., 106.

39See Helga Schwalm, "Beckett's Trilogy and the Self-Deconstruction of the Subject" (unpublished),
2. This paper was given at the 1996 University of Strasbourg symposium, "Samuel Beckett L'Oeuvre
Carrefour, L'Oeuvre Limite".

153
to meaning and the particular relationship between this and the musical effect of the
work. It was to some extent Saussure's eschewal of the notion of language as
substantive in favour of the idea of its content as relational that led to the founding of
structuralism and consequently post-structuralism. Proceeding from the contention
that language should be examined not only diachronically but also synchronically,
and from a distinction between longue (the total system of language) and parole (the
utterances made by individual speakers of that language from day-to-day), Saussure
developed the view that "language is intangible and never appears at once in its
entirety but only in the incomplete performance of part of the repertoire by
individual speakers" 40 . This encouraged linguists to attempt the full description of
the array of possible systematised relationships between utterances.
Thus the projects of structuralism and semiotics developed from the idea that
linguistic "items" derive their significance from their relationship to other items:
"what makes any single item 'meaningful' is not its particular individual quality but
the difference between this quality and that of other sounds" 41 . Saussure
demonstrated that these differences are structured in terms of oppositional
relationships. For example, the difference between the English words "ban" and
"can" lies in the initial sounds; the linguistic structure lies in the fact of the
opposition between the /b/ and the /c/ sounds, these phonemes being active in
changing the meaning of the word but lacking significance of their own beyond this.
The arrangement of linguistic elements is therefore seen to be systematic, but also
arbitrary (in that the system of differences is in no way dependent upon the real), and
thus Saussure was able to distinguish between the signifier (the sound-image of a
word) and the signified (the concept of the word), the relationship between the two
being wholly arbitrary. Fundamental to Saussurean linguistics, then, is the idea that
"in language there are only differences without positive terms. Whether we take the
signified or the signifier, language has neither ideas nor sounds that existed before
the linguistic system, but only conceptual and phonic differences that have issued
from the system"42.
Along with the separate but in many ways similar developments in the work
of the Russian formalists and of the American Edward Sapir, the development of this
theory and its extension into structural anthropology and the Prague and Copenhagen
schools of literary structuralism has been examined in detail by several writers43.
Fundamental to the present context, however, is that the structuralist project moves

40Terence Hawkes, Structuralism and Semiotics (London: Routledge, 1991), 21.

41 Ibid., 22.
42Ferdinand de Saussure, Course in General Linguistics, trans. Wade Baskin (New York: The
Philosophical Library Inc., 1959), 118-121.
43 See Terence Hawkes, op. cit., 28-122.

154
away from traditional notions of interpretation; structuralism explicitly rejects the
New Critical practice of assuming the shared, common-sense values of a community
of readers as the basis for the analysis of a work's hidden meanings. Instead of
approaching the content of a work as given, structuralism focuses on the processes of
signification, examining the means by which an unlimited number of possible
meanings can be generated: "even when linguistics is explicitly enlisted in the
service of interpretation, the fundamental orientation of the discipline ... works to
focus attention on structures and to identify meanings and references not as the
source or truth of a work but as the effects of the play of 1anguage" 44 . In this way,
structuralism manifests itself as a sequence of systematic analyses, delineating
multiple levels of meaning without attempting to establish a closed level of content
(and thereby effecting a quasi-scientific basis from which semiotics can proceed).
Consequently, there can be no privileged standpoint from which one can lay claim to
an objective view of "reality" - instead, the structure of the language system is such
that in describing the world, we constantly re-invent it. Therefore, no statement can
avoid being in some sense about the condition of its making: as Terence Hawkes
says, "the notion that literary ideas are ultimately about language, that their medium
is their message, is one of the most fruitful of structuralist ideas"45.
Immediately, it is possible to see the potential relevance of this to Beckett.
Much of the humour of the earlier, more traditionally narrative texts derives from the
futile attempt to establish a substantial rather than an arbitrary relationship between
signifiers and their signifieds (Watt's consideration of his pot being the most detailed
single example). In these early texts, characters continually assume that their
knowledge of a situation can be equated with what can be said of it. At the same
time, though, the sense that the linguistic expression of ideas is inadequate becomes
increasingly pressing. Gradually, the protagonists come to acknowledge the arbitrary
nature of the relationship between the signifier and the signified and hence to realise
the impossibility of a search for knowledge through language.
The problems encountered therefore come to be seen as bound to those of
representation and as arising from the human tendency to treat language as
substantive, despite its differential structure. In order to escape the restrictions of
traditional structures, therefore, Beckett's texts attempt the negation of external
reference and the development of a "syntax of weakness" - a syntax which evolves
not according to the "strong" relationships of semantics, but rather by means of a
differential process more closely bound to the infinitely regressive chain of
signification described by Saussure. One consequence of this approach is the

44Jonathan Culler, On Deconstruction: Theory and Criticism after Structuralism (London:

Routledge, 1983), 21.
45Terence Hawkes, op. cit., 100.

155
emphasis upon the work's meta-textuality; through the minimisation of referential
content, Beckett's late texts (Worstward Ho being the most extreme example)
exemplify the structuralist conception of literary texts as foregrounding their own
processes of composition.
From the same perspective, such developments in linguistic and literary
theory have obvious relevance to music. The definition of language as a totality of
linguistic rules organised in terms of differences, along with the re-evaluation of the
relationship between signifiers and signifieds, establishes a clear basis for the
structuralist analysis of the signifying process rather than of content. Despite the
differences, such an approach to language highlights the parallels with music as a
system within which elements are similarly organised into self-referential structures.
Beyond this, Beckett's evolution of a textual practice which lies somewhere between
literature and music in its exploration of differential linguistic structures can help to
clarify this relationship. Music analysis, like literary New Criticism, has traditionally
focused upon the work-in-itself, usually proceeding from the assumption of a
communal sense of the relationships between a work's elements. Structuralism,
however, has offered music analysis the chance to provide a more rigorous account
of a work's layers of meaning, moving towards the elaboration of cognitive
universals via the examination of their cultural manifestation.
There is not room here for a full discussion of the influence structuralism has
exerted over music theory. As Patricia Tunstall has pointed out, however, two main
approaches can be seen to have developed as a result, the first based upon semiology
and the second developed from the structural anthropology of Claude Levi-Strauss46.
Musical semiology approaches music as a system of signs, beginning (in typically
structuralist fashion) with the examination of the music in isolation from its social
conditions, deploying a dual synchronic-diachronic axis model as a means of
plotting the relations between structurally similar elements - this has generally taken
the form of the paradigmatic distribution of elements according to the model
developed by Nicolas Ruwet47 . As a pioneer of musical semiology, Jean-Jacques
Nattiez has attempted to reduce musicology's traditional dependence upon historical
perspectives, elaborating in its place a threefold description of the "total musical
fact" in terms of its conception (the poietic level), its reception (the esthesic level),
and its physical and material embodiment in the form of a trace apprehended by a
combination of the senses (the neutral level, the immanent properties of which can

46Patricia Tunstall, "Structuralism and Musicology: An Overview," Current Musicology XXVII

(1979), 57.
47 8ee Nicolas Ruwet, "Methods of Analysis in Musicology," trans. Mark Everist Music Analysis
VI/1-2 (March-July 1987), 3-36.

156
be analysed) 48 . Thus, while semiological analysis must take account of all three
perspectives, following Saussure's emphasis on the initial isolation of language from
its social context, for the purposes of study the focus upon the neutral level can
temporarily ignore the poietic and esthesic dimensions in order to elaborate a
methodologically rigorous and scientific approach to musical elements, the formal
operations enacted upon them, and the structural relationships which can be
elaborated as a result.
The second approach, on the other hand, develops from Levi-Strauss' idea
that music, like myth, is both "intelligible but untranslatable, and while each takes
specific forms in specific cultures, both have fundamental structural characteristics
that particularly illuminate cognitive principles of order" 49 . For example, the work of
Gilbert Chase, one of the foremost proponents of such ideas, has developed the
structuralist work of Jean Piaget, analysing the relationships between a work's
elements in order to understand their development and treatment in time, analysing
the diachronic axis in order simultaneously to map the static synchronic axis".
Similarly, the work of John Blacking has sought to develop the focus of
ethnomusicology away from what he saw as its tendency to outline only the social
context of the music, instead moving towards the examination of musical structures
as actually expressive of cultural patterns 51 . Despite wide variations in focus and
methodology, therefore, structuralism has been taken up as widely relevant to
musicology in its attempt to define and abstract structural universals, placing cultural
activities in relation to one another in terms of their organisation rather than their
content (the latter being an activity which has always proved hugely problematic for
musicology).
Despite all this, many contemporary critics have come to find structuralism
unsatisfactory, it having become too concerned with the production of distributive
taxonomies to acknowledge the ways in which a work's significance can often in
part derive from its very resistance to such categorisation. From this perspective
structuralism is criticised for having fallen into precisely those positivistic practices
it initially sought to avoid. In music theory this reaction has taken the form of the
development of "new musicology" which, in the work of Lawrence Kramer and

48Jean-Jacques Nattiez, Music and Discourse: Towards a Send°logy of Music, trans. Carolyn Abbate
(Princeton, New Jersey: Princeton University Press, 1990), 11-12.
49Patricia Tunstall, op. cit., 59. See Claude Levi-Strauss, Structural Ant hropoloy, trans. Claire
Jacobsen and Brooke Grundfest Schoepf (London: Allen Lane (The Penguin Press), 1968); Claude
Levi-Strauss, The Raw and the Cooked, trans. John and Doreen Weightman (London: Cape, 1970).
50See Gilbert Chase, "Review Essay," Yearbook of the International Folk Music Council (1972),
247-62.
51 See John Blacking, How Musical is Man? (Seattle: University of Washington Press, 1973).

157
others 52 , rejects the pseudo-neutrality of traditional music analysis in favour of a
practice which explores music as part of the wider discourses of specific cultures. As
such, "new musicology" owes much to post-structuralist and deconstructionist
theory in general and, again, not only is most of this theory of central relevance to
Beckett's later texts, but the exploration of this relationship can shed light upon that
between contemporary literary and music theoiy.

While structuralism posits the possibility of providing an inventory of textual

elements and their structuration, post-structuralism moves beyond this to examine
the manner in which texts themselves subvert this process, rendering impossible any
exhaustive attempt to classify meanings. This development can perhaps most easily
be explored with reference to Roland Barthes' S/Z. In S/Z, Barthes, one of the major
figures of structuralism, classifies the various codes upon which a classic readerly
text 53 - Balzac's Sarrasine - is structured, providing a brilliant analysis of their
relations and the conventions upon which they are dependent. At the same time,
however, Barthes extends his analysis into an exploration of the manner in which
Sarrasine actually moves beyond the apparent limitations of these codes - by way of
the initially limited plurality offered by connotation - effectively presenting the text
as covertly writerly. Thus S/Z seems to form a pivot, dependent upon the
systematisation of structuralism while beginning to recognise the limits of that
systematisation through the realisation that even (or perhaps especially) a classic
realist text differs from itself by moving beyond the codes upon which it asserts
itself to be reliant: as Barthes writes,

52See Lawrence Kramer, Music as Cultural Practice 1800-1900 (Berkeley: University of California
Press, 1990) and Classical Music and Postmodern Knowledge (Berkeley: University of California
Press, 1995). It is most particularly the work of Carolyn Abbate, Rose Rosengard Subotnik and Susan
McClary, that, along with that of Kramer, has come to be described as formative in the development
of "new musicology". See Carolyn Abbate, Unsung Voices: Opera and Musical Narrative in the
Nineteenth Century (Princeton, New Jersey: Princeton University Press, 1991); Rose Rosengard
Subotnik, Developing Variations: Style and Ideology in Western Music (Minneapolis: University of
Minnesota Press, 1991); Susan McClary, Feminine Endings: Music, Gender, and Sexuality
(Minneapolis: University of Minnesota Press, 1991).
53In S/Z Barthes distinguishes between classic "readerly" texts and "writerly" texts (for which he
reserves special value). The relevant passages are worth quoting at length, especially given their
importance for subsequent post-structuralist and deconstructionist ideas: readerly texts are presented
as products, whereas writerly texts aim "to make the reader no longer a consumer, but a producer of
the text. Our literature is characterized by the pitiless divorce which the literary institution maintains
between the producer of the text and its reader. This reader is thereby plunged into a kind of idleness -
... instead of gaining access to the magic of the signifier, to the pleasure of writing, he is left with no
more than the poor freedom either to accept or reject the text.... The writerly text is a perpetual
present ... the writerly text is ourselves writing.... To interpret a text is not to give it a ... meaning, but
on the contrary to appreciate what plural constitutes it.... In this ideal text, the networks are many and
interact, without any one of them being able to surpass the rest; this text is a galaxy of signifiers, not a
structure of signifieds; ... the systems of meaning can take over this absolutely plural text, but their
number is never closed, based as it is on the infinity of language". Roland Barthes, S/Z, trans. Richard
Miller (Oxford: Blackwell, 1990), 4-6.

158
 the one text is not an (inductive) access to a Model, but an entrance into a
network with a thousand entrances; to take this entrance is to aim, ultimately,
not at a legal structure of norms and departures, a narrative or poetic Law, but
at a perspective (of fragments, of voices from other texts, of codes), whose
vanishing point is nonetheless ceaselessly pushed back, mysteriously opened:
each (single) text is the very theory (and not the mere example) of this
vanishing, of this difference which indefinitely returns, insubmissive.54

While S/Z displays the ambiguous relationship to inherited ideas that might
be expected from any school of thought defined by the prefix "post" (in that it relies
upon structuralist principles at the same time as beginning to break away from its
founding tenets), the deconstructionist methods developed by Jacques Derrida and
Paul de Man in particular mark a more substantial break with the structuralist
attempt effectively to "tame" the meanings of a text by delineating its structural
functions. As Christopher Norris puts it,

deconstruction is avowedly 'post-structuralist' in its refusal to accept the idea

of structure as in any sense given or objectively 'there' in a text. Above all, it
questions the assumption ... that structures of meaning correspond to some
deep-laid mental 'set' or pattern of mind which determines the limits of
intelligibility .... Deconstruction, on the contrary, starts out by rigorously
suspending this assumed correspondence between mind, meaning and the
concept of method which claims to unite them.55

Contrary to much critical opinion, therefore, deconstruction by no means devalues

the meaningful content of a work, but instead asserts the text's existence as always
in excess of any attempt to set out its layers of significance.
The fundamentals of Derridean deconstruction lie in a critique of the
traditional structures of Western culture within which writing has always been
presented as an inferior reduction or shadow of the "presence" of the voice in
speech. Dertida demonstrates the ways in which Western philosophy, setting itself
up as the privileged expression of rationality, has, since Plato, sought to remove the
concept of writing from signification in order to maintain what is in Derrida's terms
an illusory metaphysics of presence, a search for a "transcendental signified"
independent of language 56 . This transcendentalism assumes the existence of an
indivisible and unmediated world of essences with which we are ultimately able to
make contact, thereby allowing for the redemptive idea of a final unity and the
concept of Man (the male term being used deliberately) united in a common aim.
However, this is dependent upon signification making reference to an established
reality. Taking Saussurean linguistics, however, the arbitrary relationship between

54 Ibid., 12.
55Cluistopher Norris, Deconstruction: Theory and Practice (London and New York: Routledge,
1991), 3.
56See Alan Bass, "Introduction" to Jacques Derrida, op. cit., xi.

159
the signifier and the signified and the differential structure of language reveals the
inability of words to reflect any apparently objective external reality.
As a result, Derrida proposes the concept of language as differance, punning
on the French for difference (in reference to language as a system of differences) and
deferral (in reference to the postponement of absolute meaning that results from the
infinite nature of the signifying process). From this perspective, the apparent priority
of speech over writing is revealed as misleading; if language relies upon differance,
then speech cannot be privileged as original presence over and above writing as it is
itself only apparent as a result of some prior signifying process: "the philosophical
tradition's repeated preference for speech over writing as a model of language's
unmediated relation to meaning, truth, and subjectivity is shown in several varied
readings to rely upon a submerged acknowledgement that it is the properties of
writing which make speech possible" 57 . Meaning cannot absolutely precede writing,
but rather "meaning is neither before nor after the act" 58 . Thus the priority of speech
over writing, of philosophy over literature is undone; the sign is apparently liberated
from the metaphysics of presence and it instead becomes possible to analyse
literature as exploring by its very nature the activity of language, the process by
which meaning is constituted, and the manifold meanings that result from the
structural undecidability of a text.
At the same time, however, "even if the inherited opposition between
signifier and signified can be shown to be programmed by the metaphysical desire
for a transcendental, other-worldly meaning ... this does not mean that the opposition
between signifier and signified can be abandoned as an historical delusion" 59 . For
deconstruction does not simply aim to overturn the founding presumptions of
metaphysics, but rather to radically suspend them: "deconstruction is not simply a
reversal of categories which otherwise remain distinct and unaffected. It seeks to
undo both a given order of priorities and the very system of conceptual oppositions
that makes that order possible" 60 . In no way is Derrida attempting to demonstrate
that writing is more fundamental than speech; rather, the whole enterprise of
deconstruction aims, by means of the close interrogation of texts, to reveal the
manner in which literature attempts to conceal its actual dependence upon the
suppression of terms other than those privileged. The project therefore involves the
use of "language against itself' 61 , never attempting to move outside the text under

57 Derek Attridge, "Introduction" to Jacques Denida, Acts of Literature, ed. Derek Attridge (London:
Routledge, 1992), 9.
58Jacques Derrida, "Force and Signification," op. cit., 11.
59Alan Bass, "Introduction" to Jacques Derrida, Writing and Difference, op. cit., xi.
60Christopher Norris, op. cit., 30.
61 This phrase is taken from the title of Christopher Norris' chapter on Derrida in his book on
deconstruction. See ibid., 18-41.

160
 consideration and "objectively" assess its operations as a self-enclosed system, but
instead working closely through the text in order to locate the hidden meanings upon
which the apparent meanings are covertly dependent. Thus "Derrida tries to do
justice to the text as radically situated - written and read and re-read at particular
times and places - and as possessing a singularity (each time) which can never be
reduced by criticism or theoretical contemplation" 62 . The text therefore exists as an
"emptying-out" of meaning which remains always meaningful, hence Derrida's
additional concern to make the texts "strange", reading them at their own level of
difficulty rather than reducing them to analytical constructs. As a result Derrida's
work is itself literary; the attempt to respond at a level of complexity that
corresponds to that of the text effects in that response a further tension between the
literal and the figural, thereby undoing the distinction between literature and
criticism.
In this way, deconstruction asserts itself as a textual practice which engages
itself closely with a text, first examining the binary oppositions upon which the
structure is dependent in order to provide a provisional strategic reversal of those
oppositions, revealing the hidden dependency upon the subordinate terms. Finally,
this displacement is employed as a means of liberating the terms from those
oppositions, generating a field of differences. Deconstraction is therefore close)y
bound to the texts themselves and constantly watches over Its own manoeuvres, re-
working its processes in the awareness of the tendency to reduce a text's operations
to a limited number of isolated strategies.
Paul de Man, like Derrida, advocates the deconstruction of a text's privileged
terms, seeking out the stress-points at which rhetorical strategies are deployed so as
to contain the hidden meanings, meanings which, once uncovered, can be seen to
subvert the apparent logic 63 . For de Man, texts always generate alternative readings,
and any critical reading will be dependent upon ignoring certain levels. Thus
"critics' moments of greatest blindness with regard to their own critical assumptions
are also the moments at which they achieve their greatest insights" 64 ; a text can
support any number of such readings which can themselves be deconstructed so as to
reveal their own rhetorical strategies, but the text will never be fully demystified.
Again, deconstruction here involves a close and active engagement with the text's

62Derek Attridge, op. cit., 15.

63 Paul de Man is probably the U. S.-based deconstructionist closest to Derrida's determination that
theory should not stray from close engagement with the actual text. There are, however, some
differences in focus between the two, and these are mainly bound up with de Man's sense that a text
has an implicit understanding of its own rhetorical processes - that it in some sense contains its own
deconstruction - and that there is therefore a limit-point beyond which deconstruction cannot reach.
For a discussion of this aspect of de Man's thinking, see Christopher Norris, op. cit., 105-8.
64Paul de Man "The Rhetoric of Blindness" in Blindness and Insight: Essays in the Rhetoric of
Contemporary Criticism (London: Routledge, 1989), 109.

161
rhetorical strategies; the differential structure of language renders self-identity an
impossibility, and thus any truly literary text will effect a continual interrogation of
its own structures of meaning as a result of the tension of its rhetorical manoeuvres.
The question of producing a reading cannot be taken for granted, for the text has no
positive existence and "leads to no transcendental perception, intuition or knowledge
but merely solicits an understanding that has to remain immanent because it poses
the problem of its intelligibility in its own terms" 65 . Similarly, in "Edmund Jabes and
the Question of the Book", Denida asserts the impossibility of making readings in
the traditional sense, writing of the book as a "radical illegibility" which "is not
irrationality, is not despair provoking non-sense", but is rather the very possibility of
the book66.
As Christopher Norris points out, "within Derrida's writing there runs a
theme of utopian longing for the textual 'free play' which would finally break with
the instituted wisdom of language" 67 . Yet at the same time, Defficla seems to
recognise the futility of this, always working "in the knowledge that there is no
getting 'beyond' metaphysics, no language that would not be in some sense
complicit with the language it seeks to deconstruct" 68 . Here we begin to establish the
link back to the reception of postmodern ideas. Despite its specifically textual focus,
deconstruction clearly shares with aspects of postmodern theory a critique of
representation and meaning that seeks to undermine the traditional dependence upon
redemptive narratives of unity and transcendence, but which at the same time
remains aware of its relevance to questions of ethics 69 . As Hal Foster writes,
"postmodernism is hard to conceive without continental theory, structuralism and
post-structuralism in particular. Both have led us to reflect on culture as a corpus of
codes and myths" 70 . Just as those who criticise the whole of postmodern theory as
politically and culturally stultifying do so by conflating the problematisation of
signification with its celebration, those who criticise deconstruction as valorising the
endless free-play of signs and the ultimate emptiness of texts do so as a result of
similarly false and over-simplistic reading, refusing to differentiate between

65 /bid., 107.
66Jacques Derrida, "Edmund Jabes and the Question of the Book" in Jacques Derrida, Writing and
Difference, O. cit., 77.
67Christopher Norris, op. cit., 49.
68 , What's Wrong With Postmodernism: Critical theory and the ends of philosophy (Hemel
Hempstead, liens.: Harvester Wheatsheaf, 1990), 200.
69S teven Connor points out that critics tend to ignore this fact: "although the work of Jacques Derrida
is shot through with questions of value and ethics, it is striking that the deconstructive critical
practices that have been developed in his name draw almost entirely upon his work on linguistic and
interpretative matters, and appear to be largely ignorant of the concern with the ethical shown from
the beginning of his career". Steven Connor, Theory and Cultural Value, op. cit., 11-12.
70Hal Foster, "Postmodernism: A Preface" in I lal Foster (ed.), op. cit., x.

162
positions 71 . As E. Ann Kaplan recognises, by avoiding the simplistic acceptance of
the problematisation of representation, it is possible to "differentiate what may be
called a 'utopian' postmodernism (which moves in a Derridean direction) from a
commercial or 'co-opted' one (which moves in a Baudrillardian direction)"72.

Again, Beckett's work is of central relevance to these arguments,

demonstrating the importance of the very ideas addressed by deconstruction while at
the same time providing evidence that a deconstructive approach to language and the
subject does not necessarily lead to meaninglessness. Many critics have explored the
link between Beckett and deconstruction (especially Derridean deconstruction)73,
showing how Beckett's work exposes the fundamentally arbitrary and hence
untrustworthy nature of the linguistic sign, rendering impossible absolute self-
presence and thereby problematising the Cartesian Cogito and the transcendental
basis of metaphysics. At the same time, the texts demonstrate that the rhetorical
structures of language effect the impossibility of renouncing the urge towards that
redemptive goal, and this paradox is precisely that which is central to the project of
deconstruction. For both Derrida and Beckett the transcendent rational subject is
called into question - consider, for example, the fragmentation of the subject of
Company - and Beckett's works concentrate increasingly upon their own textuality,
decentering the subject position initially (in the Trilogy) by the continual re-
invention of other selves. Such tendencies are described explicitly in Beckett's
comments to Lawrence Shainberg: "he tried to describe the work he wanted to do
now. 'It has to do with a fugitive "I".... It's an embarrassment of pronouns. I'm

71 As Christopher Norris shows, such criticisms are often more applicable to the great deal of theory
that has developed in the name of deconstruction, but which actually departs significantly from the
central contentions of Derrida and de Man (see Christopher Norris, What's Wrong With
Postmodernism op. cit., 55-6). As Norris suggests, "the zeal for deconstruction has not ... always gone
along with the kind of argumentative rigour Derrida calls for.... Indeed, its appeal for some critics
rests very largely on the promise of an open-ended free play of style and speculative thought" (see
Christopher Norris, Deconstruction: Theory and Practice, op. cit., 91). Geoffrey Hartman, for
example, is a prominent exponent of this "dizzy, exuberant" deconstruction. Critics of Derrida often
conflate these positions or base their readings upon selected passages taken out of context. Derrida
expressed most cogently to John Searle his determination that deconstruction should not be
considered a license for critical free-play without value judgements: "this definition of the
deconstructionist is false (that's right: false, not true) and feeble: it supposes a bad (that's right: not
good) and feeble reading of numerous texts, first of all mine, which therefore must finally be read or
re-read" (ibid., 158).
72E. Ann Kaplan, "Introduction" to E. Ann Kaplan (ed.), Postmodernism and its Discontents
(London: Verso, 1988), 2.
73Amongst many other texts, see David Watson, op. cit.; Floyd Merrell, Deconstruction Refrained
(West Lafayette, Indiana: Purdue University Press, 1985); Thomas Trezise, Into the Breach: Samuel
Beckett and the Ends of Literature (Princeton, New Jersey: Princeton University Press, 1990); Herbert
Blau, "The Bloody Show and the Eye of Prey: Beckett and Deconstruction," Theatre Journal (March
1987), 5-19. For a different perspective, see lain Wright, "What matter who's speaking?: Beckett, the
authorial subject, and contemporary critical theory," Comparative Criticism V (1983), 59-83.

163
searching for the non-pronounial m74 . As Gabrielle Schwab has shown, with The
Unnamable Beckett reaches a point where it is no longer possible for the protagonist
unquestioningly to assume the central subject position:

since the Unnamable takes it for granted that he can neither be silent nor attain
self-presence in speech, he performs a paradoxical act of speaking against
language. This seems to be the only way of speaking while avoiding any
manifestation of the subject within speech. In order to speak against language,
he tries to empty language of its semantic content.75

As the Unnamable says, the texts can proceed only "by aporia" 76 . This term
is also used frequently by DetTida, and as Leslie Hill suggests, for both Beckett and
Derrida aporia acts as a figure of "indifference", typically taking the form of "a
dualistic relation stated and then effaced or, conversely, of unity posed and then
divided against itself" 77 (as is the case with the two travellers of Molloy, who are
depicted so as to be both identified with one another and yet different). Thus
Beckett's work constantly seems to move towards meanings which vanish from
view, and from the perspective of deconstruction this corresponds to the fundamental
effect of the language system: as Shainberg suggests, although Beckett "has often
said that his real work began when he 'gave up hope for meaning,' he hates
hopelessness and longs for meaning as much as anyone who has never read Molloy
or seen Endgame"78.
From the subject in crisis of The Unnamable, Beckett's later work extends
the critique of signification by means of a process which gradually distils away some
of the anxiety of the earlier texts. As Herbert Blau says, Beckett's late writing
explores precisely Derrida's question of how to negotiate "some navigable common
ground between absence and presence, the irreducible difference between the exile
from origins and affirmation of play" 79 , and this manifests itself in the form of
partial subjects negotiating their way through worlds which exist as texts in the
process of creation. Due to the nature of the linguistic sign, then, Beckett's subjects
and their worlds exist in states akin to the Derridean concept of "sous rature" (under
erasure), as traces which are the "mark of the absence of a presence, an already

74Lawrence Shainberg, op. cit., 134.

75Gabrielle Schwab, Subjects Without Selves: Transitional Texts in Modern Fiction (Cambridge,
Mass.: Harvard University Press, 1994), 156.
76Samuel Beckett, "The Unnamable," op. cit., 267. "Aporia" is Greek for an "unpassable path" and a
term for a rhetorical impasse, a site of doubt and paradoxical indetenninacy within which distinctions
are unsettled and suspended. In a recent article, Anna Smith explores in detail the relevance of the
term to Worstward Ho. See "Proceeding by Aporia: Perception and Poetic Language in Samuel
Beckett's Worstward Ho," Journal of Beckett Studies III/1 (Autumn 1993), 21-37.
77Leslie Hill, Beckett's Fiction: In Different Words (Cambridge: Cambridge University Press, 1990),
65.
78Lawrence Shainberg, op. cit., 109.
79Herbert Blau, op. cit., 12.

164
always absent presence, of the lack of origin that is the condition of thought and
expression" 80 . Thus it is hardly surprising that when Derrida was asked why he had
never written about Beckett, he replied he felt too close to the work: "precisely
because of this proximity, it is too hard for me, too easy and too hard. I have perhaps
avoided him a bit because of this identification.... How could I write in French in the
wake of or 'with' someone who does operations on this language which seem so
strong and so necessary, but which must remain idiomatic" 81 . Similarly, when asked
if he considered Beckett's writing to be already so deconstructive that it left little to
say, Derrida replied that this was undoubtedly true, adding, "the composition, the
rhetoric, the construction and the rhythm of his works, even the ones that seem the
most 'decomposed', that's what 'remains' finally the most 'interesting', that's the
work, that's the signature, this remainder that remains when the thematics is
exhausted"82.
As Carla Locatelli says of Worstwarcl Ho, in later Beckett "a poetics of
'better failure' reveals that the mimetic ideal of good representation ... should be
replaced by the awareness of incessant semiosis, and by a preference for texts
characterised by a perpetual regeneration of figures" 83 . In Derridean style, Beckett's
protagonists increasingly come to recognise the apparent self-presence of the subject
as an illusory effect of language, an effect which can be deconstructed from within
but never totally eschewed. As Helga Schwalm writes, "it is the very double nature
which Derrida has of course conceded, oscillating between absence of meaning and
its necessary illusion of presence which drives Malone into the spirals of self-
deflection and self-reflection" 84 ; beyond this, the same drive leads the later works
almost (but not quite) to a reconciliation with incertitude and provisionality.
Additionally, fundamental to this negative progression is the use of repetition:
central to Beckett's work (and to the Derridean critique) is the recognition of
language's capacity for re-use. As Steven Connor suggests, Beckett's texts (both
within each work and between one and another) constantly re-enact the struggle
between the idea of repetition as a faithful copy (which attempts to reinforce the
presence of the "original") and as the reproduction which inevitably undermines and
disrupts that very presence, questioning its status as original85.

80Gayatri Chakravorty Spivak, "Translator's Preface" to Jacques Derrida, Of Granunatology, trans.

Gayatri Chakravorty Spivak (Baltimore and London: John Hopkins University Press, 1976), xvii.
81Jacques Derrida, "This Strange Institution Called Literature," trans. Geoff Bennington and Rachel
Bowlby, in Jacques Derrida, Acts of Literature, op. cit., 60.
821bid., 61.
83Carla Locatelli, op. cit., 259.
84Helga Schwalm, op. cit., 9.
85See Steven Connor, Samuel Beckett: Repetition, Theory and Text , op. cit., 185.

165
 The texts seem to propel themselves towards closure (consider, for example,
the repeated use of the word "On" in the opening sentences of Ill Seen In Said86),
while at the same time acknowledging that one can only go "Nohow On" 87 , that any
sense of completion is betrayed because the text is only ending "yet again" 88 . The
insubstantial status of the narrators of the Fizzles, Ill Seen Ill Said and Worstward Ho
(for example), combined with the textuality of the characters and their locations,
focuses on the process by which a subject comes into being, rather than on selfhood
as essential and original. Thus the subjects become inseparable from their depiction
within their particular locations, and there is no longer any clear differentiation
between the inside and outside of the text, no longer any sense of the writer and/or
narrator as positions from which the text is produced and controlled with reference to
an objective field of stable references. Instead the subject exists as a continual
process of composition which constantly re-works its own progress, careful not to
include extraneous material which could give the impression of (inevitably false)
objective knowledge of that beyond the text.
This process is found in its most concentrated form in Worstward Ho, where
every proposition is deconstructed as soon as presented, but it is also apparent more
generally in the other late prose. The care with which the texts inch forward
generates a sense of anxiety by its very caution (an effect which is often enhanced by
its mimicking of the physical movement of characters as they explore their terrain).
The description of the cabin early in Ill Seen Ill Said, for example, is extremely self-
conscious, the use of the word "Careful" marking the need to refrain from including
information extraneous to that discovered in the actual writing process:

The cabin. Its situation. Careful. On. At the inexistent centre of a formless
place. Rather more circular than otherwise finally. Flat to be sure. To cross it in
a straight line takes her from five to ten minutes. Depending on her speed and
radius taken. Here she who loves to - here she who can only stray never
strays.... How came a cabin in such a place? How came? Careful. Before
replying that in the far past at the time of its building there was clover growing
to its very walls .... The two zones form a roughly circular whole. As though
outlined by a trembling hand. Diameter. Careful. Say one furlong. On an
average. Beyond the unknown. 89

Thus the description of the cabin's position is evocative yet lacks stable substance,
and the arbitrary and approximate nature of any description is emphasised (whether

86"From where she lies she sees Venus rise. On. From where she lies when the skies are clear she
sees Venus rise followed by the sun. Then she rails at the source of life. On." Samuel Beckett, Ill Seen
Ill Said (London: John Calder, 1982), 7.
87Samuel Beckett, Worstward Ho, op. cit., 7.
88 , For to End Yet Again (London: John Calder, 1976).
89 ,Iii Seen Ill Said, op. cit., 8-9.

166
with regard to the size and shape of the cabin or to the woman's attitude to the
place).
Beckett once described his wish to "bore one hole after another" in language,
and to represent this attitude to "the word, through words. In this dissonance
between the means and their use it will perhaps become possible to feel a whisper of
that final music or that silence that underlies all" 90 . Here, this seems to be achieved
by means of the oscillation between the absence of meaning and the inescapable
illusion of presence; Carla LocateIli describes the writing in terms of "subjectivity
without a self' 91 , and this is appropriate to the emphasis upon the process of
"becoming". The anxiety of subjectivity and ontology is projected by the
identification with the compositional process as the only means of "self'-definition,
yet at the same time a degree of serenity is achieved (however limited), the
increasing desperation of the Trilogy and How It Is having dispersed. Instead of
struggling with the apparently objective nature of knowledge, the self and
representation, this later prose accepts and explores the resultant instability. The
effect is of the sense of meaning being generated by the text's actual movement
towards an infinitely receding and probably illusory final definition. Here there is a
sense in which while nothing is certain, everything is possible (although the caution
of the texts guards against this suggestion being anything more than tentative, an
element of anxiety always remaining). In this way, Beckett is able to use the very
nature of language against itself (more comprehensively, perhaps, than Derrida could
describe), exploiting the very problematics which in the earlier works caused such
anguish. Perhaps, as Leslie Hill writes,

the single most important reason for Beckett's success, with critics and
audiences alike, is the questions his work raises as to the shape and character of
the negative, the different, the other, the something without name that haunts
not only the words and rhythms of Beckett's writing, but also the words with
which audiences, too, strive to pattern their lives92.

Both the residual anxiety and the serenity of Beckett's late texts, then, are
effects of a compositional process which comes to seem significant precisely by its
mimicking of the very movement in search of meaning which is its subject. In
describing Beckett's work in such terms we again seem to be returning towards a
position which echoes Susanne Langer's account of musical meaning, but this time,
rather unexpectedly, via a deconstructionist approach. Through deconstruction,
however, the vital importance of the temporal deferment of meaning in the process
of signification becomes clear. Further, this focus on temporality as central to the

90 , Disjecta, op. cit., 172.

91 Carla Locatelli, O. cit., 246.
92Leslie Hill, op. cit., 163.

167
impossibility of self-identity begins, especially when considered in relation to
Langer's ideas, to suggest a different approach to meaning in both music and
Beckett, an approach which can begin to clarify the relationship between the two.
This involves the exploration of one specific area that has developed within
deconstruction: allegory. As a result of the terms within which allegory has recently
been discussed, contemporary allegorical theory can be seen as a useful means of
examining not only the generation of meaningful structures in Beckett's late texts
and in music, but also the relationship between the two and their further relationship
to certain approaches to representation within some postmodern thought.

As Craig Owens has pointed out, in general "to impute an allegorical motive
to contemporary art is to venture into proscribed territory, for allegory has been
condemned for nearly two centuries as an aesthetic aberration, the antithesis of
art" 93 . However, postmodern theory has recently re-evaluated the relevance of the
figure, returning to its etymology (which lies in the Greek allegoria, meaning
"speaking otherwise") in order to reconsider its possibilities as a means of exploring
the ability of language to signify on many levels at once. Until recently, allegorical
criticism was founded upon the simplistic concept of a contained text which, while
elaborating one level of meaning, demands that the reader decipher another hidden
layer. This "flat" depiction of allegory as a point-by-point correspondence between
narrative and symbolic levels, however, presents a superficial reduction of allegory's
fundamental polysemy. Contemporary discussion of the figure, therefore, seeks to
"dramatize or enact the possibilities inherent in the linguistic material of the object-
text, and does so not by cancelling or excavating the surface of the text in search of
deeper meanings, but by improvising on the material of the original text" 94 . As
Maureen Quilligan puts it, "what is radical about this redefinition is the slight but
fundamental shift in emphasis away from our traditional insistence on allegory's
distinction between word said and word meant to the simultaneity of the process of
signifying multiple meaning"95.
In his discussion of allegory, Paul de Man suggests that while allegory and
symbol have always formed a contrastive pair, since the second half of the
eighteenth century the figure of the symbol has dominated that of allegory. Within
this tradition, "allegory appears as dryly rational and dogmatic in its reference to a
meaning that it does not itself constitute, whereas the symbol is founded on an

93 Craig Owens, "The Allegorical Impulse: Towards a Theory of PosUnodernism," (Part 1) October
XII (1980), 67.
94Steven Connor Postmodernist Culture, op. cit., 214.
95Maureen Quilligan, The Language of Allegory: Defining the Genre (Ithaca and London: Cornell
University Press, 1979), 26.

168
intimate unity between the image that rises up before the senses and the
supersensory totality that the image suggests" 96 . De Man sees allegory as the result
of the interference between the literal and rhetorical uses of language, each of which
seeks to deny the other validity: "in most allegories a literal reading will
'deconstruct' a metaphorical one.... Yet because literal language is itself rhetorical ...
such readings are inevitably implicated in what they set out to expose, and the result
is allegory" 97 . In this way, allegory refuses the closure of meaning, engendering
supplementary figural reading which "narrates the unreadability of the prior
narration" 98 : consequently, "allegorical narratives tell the story of the failure to
read" 99 . Thus the consideration of the allegorical function of a text clarifies its
undecidability and its existence as a repeated "emptying-out" of meaning.
In de Man's terms the fundamental difference between the figures of symbol
and allegory is that while the symbol (following Coleridge) is conceived as a spatial
simultaneity wherein the image coincides with its substance, in allegory it is the
temporal unfolding of the structure that is fundamental lco . Therefore, "whereas the
symbol postulates the possibility of an identity or identification, allegory designates
primarily a distance in relation to its own origin, and, renouncing the nostalgia and
the desire to coincide, it establishes its language in the void of this temporal
difference" Iol . Thus allegory reduces the reference to signifieds to secondary
importance, and de Man therefore sees allegorical reading as more truthful and less
delusory in its refusal to hold out for the unity of the symbol.
Allegory, then, acts as a textual doubling, but the temporal structure of the
addition of one expression to another allows the proliferation of significance beyond
this double. Additionally, this can operate either at the level of the text or of
criticism, destabilising the boundary between the two and problematising the
objective status of the work and its reception. A correspondence with the work of
Derrida is here apparent; this notion of allegorical criticism as supplementary (in that
the text is "read through another" 102 )\ relates to DeiTidean "post-criticism" -
performative criticism which "repeats" or "mimics" the text under study, acting at
the same level of complexity as that text in order to produce a new parallel text
which is of the same kind but different. Such criticism is itself literary in its "tracing

96Paul de Man, "The Rhetoric of Temporality" in Blindness and Insight, op. cit., 189.
97Craig Owens, "The Allegorical hnpulse: Towards a Theory of Postmodernism," (Part 2) October
XIII (1980), 63.
98 Pau1 de Man, Allegories of Reading (New Haven and London: Yale University Press (1979), 205.
99/bid.
100 Paul de Man, "The Rhetoric of Temporality," op. cit., 206-7.
101 /bid., 207.
102 Craig Owens, "The Allegorical Impulse: Towards a theory of Postmodernism," (Part 1) op. cit.,
69.

169
of the surface of its object of study" 103 ; it seeks to re-explore the rhetorical strategies
of the text, doubling them in order to expose them to scrutiny (rather than attempting
to provide a supposedly objective description of content).
Beckett's adverse opinion of allegory (along with his rejection of symbolism)
was explicit: this has been discussed by Marius Buning 104 . As with many critics,
however, his opinion seems to be based on the traditional notion of allegory as
establishing a rather banal step-by-step correspondence between the narrative levels.
As Buning points out, allegory has actually avoided any such stable manifestation,
but has rather acted at various levels of explicitness, "from naive and continuous to
ironic and indirect allegory, depending on the interaction between the literal and the
symbolic level of the text. Modern allegory is to be located towards the latter two
stages, that is as a free-style allegory in which the relation between concretion and
abstraction is unsystematic and intermittent" 1 °5 . As Buning goes on to suggest, the
polysemous nature of "modern" allegory as both a writerly technique and a readerly
process is highly relevant to Beckett's texts:

although they would seem to resist the reader's and the critic's desire for
understanding as far as possible, yet they also invite us, however indirectly,
temporarily, and provisionally, 'to make sense' of them, on condition that such
hermeneutic activities are undertaken in the spirit of humbleness and with a
constant awareness of the fundamental polysemous nature of the texts.

From early on, Beckett's texts follow the typical allegorical model of a
journey or even a quest, but resist traditional allegorical interpretation by rejecting
any superficial correspondence between the literal and "higher" levels of meaning. It
is this very resistance, however, which activates the polysemy of the texts, effecting
a more sophisticated mode of allegory. This then opens up the question of
significance through its interrogation of its own structures and of its linguistic
condition. While the earlier journeys comprise a search for absolute self-knowledge,
the subsequent crisis of the subject acknowledges explicitly the temporal
displacement that is fundamental to selfhood. As a result, Beckett's later texts often
trace iconically the shape of such journeys or searches, but lack the specific sense of
looking for something believed to be within reach. Instead, this movement maps that
of the temporal structure of language and hence of the subject, always displaced
from itself, always in motion towards ever-receding self-presence and unified
meaning. In this sense, Beckett's later work articulates the fundamental shape of
allegory.

103 Gregory L. Ulmer, "The Object of Post-Criticism" in Hal Foster, op. cit., 93.
104See Marius Bulling, "Allegory's Double Bookkeeping: The Case of Samuel Beckett," Samuel
Beckett Today/ Aujourd'hui 1(1992), 69-78.
105 /bid, 71. .
106Ibid., 72-3.

170
 The movement from one Beckett text to the next is itself allegorical in its
continual re-working of similar ground. As the subject matter and object content is
gradually minimised, the texts become increasingly the same yet different, often
both in terms of content and compositional technique (although fundamental to this
is the fact that it becomes more and more difficult to divorce the two). Similarly, the
process of translation emphasises this, re-casting what are supposedly the same texts
in different form. Translation is always dependent upon the logic of the supplement,
a logic within which the use of repetition calls into question the categories of
original and copy (the original being as dependent upon the possibility of repetition
as is the copy upon the apparent fact of an original). Beckett's deployment of
repetition both within and between texts emphasises this aspect of translation.
Additionally, however, not only does each text exist in at least two languages in the
author's own translations, but those translations are rarely direct and often involve
significant changes of content, and this foregrounds the difficulty of regarding any
text as the original l07 . Seen in this light, the process of translation which is so
fundamental to Beckett's work is in de Man's terms essentially an allegorical
process which opens up the polysemy of the text by exposing the non-coincident
nature of linguistic meaning.

In his discussion of allegory, de Man spends some time examining its

relationship to irony, starting from the recognition that both are founded upon the
discontinuous nature of the sign-meaning relationship 108 . With particular reference
to Baudelaire, de Man defines irony in terms of its duplication of the self into an
empirical self immersed in everyday concerns, and a self that is also present in the
world but which, though its attempt at self-definition, recognises that it is itself an
element within the signifying process 109 This duplication is dependent on the fact
that language is in everyday existence made to act as a means of describing common
experiences, functioning "not as the material itself, but as a tool by means of which
the heterogeneous material of experience is more-or-less adequately made to fit"110.
However, the projection of the self out of this world and into philosophical reflection
transfers it into a world constituted out of and in language, a world wherein language
is itself the material. Thus the ironic self comprises the inevitable fall from the
attempt to maintain the difference from nature implied by the reflective capacity; de
Man describes this as an attempt to move beyond the inauthentic, empirical self

107See Brian T. Fitch., Beckett and Babel: An Investigation into the Status of the Bilingual Work
(Toronto: University of Toronto Press, 1988).
108 Paul de Man, "The Rhetoric of Temporality," op. cit., 209.
109Ibid., 213.
110/bid

171
which inevitably leads to the mystification of the "lyrical" self. However, it will at
some point be realised that this mystified self is based on the false assumption of
superiority over nature, and this effects a fall back into the original state 111 . As Frank
Lentricchia suggests,

all we can hope for is a self-consciousness, carried by ironic language, which

will lift us into the 'knowledge of inauthenticity', a state not to be confused
with a positive knowledge of inauthenticity, a doing and being of
authenticity.... Nothing is left for the self except to Ironize its own
predicament', to observe with detachment the 'temptation to which it is about
to succumb'112.

Thus de Man describes this double structure of absolute irony as "the consciousness
of madness, itself the end of all consciousness; it is a consciousness of a non-
consciousness, a reflection on madness from the inside of madness itself'113.
The structures of allegory and irony are, therefore, fundamentally similar. De
Man perceives that the major distinction between the two concerns their deployment
of time: whereas allegory acts as a "successive mode capable of engendering
duration as an illusion of a continuity that it knows to be illusionary" 114 , irony takes
place much more quickly, as an instantaneous and sudden fall wherein "two selves ...
are simultaneously present, juxtaposed within the same moment but as two
irreconcilable and disjointed beings" 115 . For de Man, the truly literary novel is
caught between diachronic allegory and the instantaneity of the present, and this
seems particularly appropriate to late Beckett; ironic paradox, while ever-present to a
degree, is often highlighted at precise moments, bringing into temporary focus the
collision which lies at the heart of allegory. In these texts, the relationship between
allegory and irony can be defined as that between the paradox of the subject in
search of self-presence and the precise moments at which this paradox is precisely
evoked, pin-pointed by a specific (usually linguistic) manoeuvre (such as when
Moran finally tells us that, after all, "it was not midnight. It was not raining" 116).
Additionally, it is irony that tempers the inclination towards metaphysics,
suddenly drawing the protagonists away from the attempt to transcend their
situations by elaborating stories which might provide their experiences with a
coherent form (again, consider Hamm's wish to tell his story, or the Trilogy's
repeated creation of fictional others). Thus Beckett's texts articulate the fundamental
structure of irony, exploring the tendency towards mystification and the attempt to

111/bid
112Frank Lentricchia, After the New Criticism (London: Athlone Press, 1980), 296-7.
113Paul de Man, "The Rhetoric of Temporality," op. cit., 216.
1141bid., 226.
115Ibid.
116Samuel Beckett, "Molloy," op. cit., 162.

172
achieve transcendent significance, while simultaneously exposing the inauthenticity
of that tendency.
In much of Beckett's late short prose, such precisely identified moments of
irony are far less prevalent, partly as a consequence of the lack of identifiable
"characters" or even objects. This more concentrated writing, however, corresponds
more exactly to de Man's model of allegory, as the texts double themselves more
closely, covering themselves at every turn. Through that very process, the texts focus
the attention directly upon the act of composition, highlighting the difficulty of
accounting for the sense of significance. The texts no longer present themselves as
simultaneously demanding and rejecting traditional "flat" allegorical interpretation,
but as a result move closer to the fundamental structure of allegory, the temporal
deferment of the closure of meaning and the resultant polysemy being more fully
exposed.

Given the terms in which the figure of allegory and its relevance to Beckett's
work have thus far been discussed, a link back to Susanne Langer's conception of
music seems inevitable. Allegory's emphasis upon polysemy and upon the evocation
of a sense of significance in the face of the continual deferment of the signified
seems to correspond to Langer's ideas. As was seen in the previous chapter,
Langer's theory has much to recommend it, but her description of music in terms of
a symbol is problematic in its implication that, as such, its meaning can be
concretised in a transcendent unity. However, this implication - the major stumbling
block for Langer's critics - belies Langer's recognition that it is music's temporality
that is fundamental to what she describes as the "unconsummated" nature of this
"symbolism". Effectively, it is the working of time that denies music that
concretisation and, in similar fashion, it is the temporal deferment of meaning that is
central to the difference between symbol and allegory. While Langer sees music as
"symbolic" of the emotive life, her realisation that this correspondence is necessarily
inexplicit and dynamic, and that it can act at manifold levels, leads to the
qualification of this symbolism as "unconsummated". In this way, while the
traditional "flat" interpretation of allegory may seem wholly inappropriate for
musical usage, Langer's conception is actually thoroughly congruent with the focus
of recent allegorical theory; replacing her concept of symbolism with that of allegory
removes the discrepancy between the undoubted worth of Langer's writings and the
problems that arise from her terminology. Additionally, to move the focus of
Langer's work away from the designation of a symbolism and towards the workings
of allegory is to remove (as far as is ever possible) the tendency towards the
metaphysical - a tendency which Langer herself seems to attempt to deny by her
determination to account as thoroughly as possible for the significance of music.

173
Thus, once we remove the Schopenhauerian transcendentalist background upon
which Langer's work uncomfortably rests, this new perspective reveals that in many
ways her writings are very modern, prefiguring certain ideas that have only emerged
more fully in recent theory.
Here, again, we find that from another position, the attempt to account for the
significance of both Beckett and music can proceed along similar lines, helping to
shed light upon the relationship between linguistic and musical meaning and upon
both musicology and literary theory. Many aspects of postmodern and
deconstructionist theory are of relevance to Beckett and to music theory as a result of
the general focus upon the undecidability of meaning. Allegorical theory, however,
seems particularly helpful in clarifying the sense of significance that is generated
despite the minimal referentiality of both music and (to an extent) late Beckett.
Using Langer's terms, Beckett's late work can be seen to evolve a sense of
significance from its very process of composition and the expressive dynamic ebb
and flow which results, but this can now be seen as dependent on the essentially
allegorical (and ironical) condition of the texts, on their fundamental state of
differance and the repeated doubling of the progress towards a self-presence which,
by its very linguistic nature, will always recede from view. Thus the musical effect is
a result of the heightened awareness of the linguistic condition of the text (of its
"enacting of the possibilities inherent within the linguistic material"), while that
condition is at the same time a result of the fundamentally musical structure of that
very reduction of reference. In this way, allegorical theory can provide a useful focus
for the exploration of the meaningfulness of Beckett's late texts, but the discussion
of those texts also clarifies the relationship between language and music.
The relevance of allegorical theory to music can, however, be taken beyond
the general "emptiness" of the sign. This may seem surprising, given that musical
aesthetics has historically been intimately bound up with the privileging of symbol
over allegory. For Schopenhauer and followers music was the highest art-form, able
to provide access to ultimate truth through the unity of subject and object. On the
other hand (in apparent opposition to this approach) lay Hanslick's formalist
standpoint, seeing music as purely abstract structures. Either way, however, music
was considered a means of uniting philosophical thought with the perception of the
world, providing - like language but in more direct form - a mode of unmediated
symbolic reflection: "if literature henceforth aspired to the condition of music, then
it did so in the shape of a symbolist aesthetic which dreamed that language might at
least momentarily transcend these hateful antinomies, thus managing to reconcile the
world of phenomenal perception with the realm of noumenal reason"I17.

117 Christopher Norris, "Utopian Deconstruction: Ernst Bloch, Paul de Man and the politics of music"
in Christopher Norris (ed.), Music and the Politics of Culture (London: Lawrence and Wishart, 1988),

174
 As Alan Street has pointed out, such notions of symbolic unity and organic
wholeness have traditionally formed the basis of most musical analysis. Street
suggests that the attraction of the notion of the work as a symbolic whole has
resulted in music analysis developing reductionist tendencies, tending to iron out
disjunction and conflict in favour of synthesis, and thereby presenting an illusion of
objectivity which actually comprises "nothing other than a generalised state of false-
consciousness" 118 . Street discusses various approaches to music analysis, moving
from Schenker's Hegelian organicist conception of the art-work as exemplifying the
absolute Idea, through the "humbler sort of organicism" of pitch-class set theory, to
Meyer's information-theory model. Even musical semiotics is found guilty; despite
its attempts to avoid assumptions of objectivity by allowing higher-level constructs
to emerge only as a consequence of the method of segment-identification, the
method often configures this distribution in terms of a plot, thereby implying the
elaboration of symbolic wholes. From this, Street suggests that analysts have tended
to ignore the impossibility of objective explanation, providing representations
(whether in the form of prose, score, or graphs) that effectively imply the
manifestation of the work as a static, spatial entity, rather than as a temporally-
realised process.
From this point of view, music analysis has much in common with literary
New Criticism, which makes a comparable assumption of objectivity as a result of
the assertion of the existence of a common-sensical interpretative community. Both
reveal a "wish to identify the wholeness and integrity of the interpretative image
with that of the work itself' 119 and thereby, despite an apparent opposition to the
mystifications of German Idealism, display a similar desire for original truth and
presence. Street suggests that de Man's theory of allegory, with its focus upon the
temporal displacement of identity, could be equally useful for musical analysis,
providing a means of avoiding the tendency to assume unity and wholeness as
guiding principles (whether explicitly or covertly). De Man himself briefly
recognises music as aligned with allegory, describing it as a "persistently frustrated
intent towards meaning" 120 . For de Man, this frustration orients music permanently

317. Here, Norris also examines the relationship between music and de Man's exploration of allegory,
but in the context of the philosophy of Ernst Bloch. Although there is not room to explore this topic
further, the terms of this discussion in many ways correspond to the treatment of music and language
and the relationship to Langer presented in this thesis.
118Alan Street, "Superior Myths, Dogmatic Allegories: The Resistance to Musical Unity," Music
Analysis VIII/1-2 (March-July 1989), 80. Street's point again highlights the importance of Lydia
Goehr's exploration of the work-concept's emergence in music history, and the analytical failure to
recognise the historical and cultural nature of this concept. As Goehr writes, "the fact that analysis has
been designed not to treat different sorts of subject-matter, but rather to capture only the pure
ontological character - the so-called 'logic' - of any given phenomenon, turns out to be the source of
all its trouble". Lydia Goehr, op. cit., 86.
11 9Alan Street, op. cit., 102.
120 Paul de Man, "The Rhetoric of Blindness," op. cit., 129.

175
towards the future, continually deferring the closure of meaning. Thus "diachronic
structures such as music, melody, or allegory are favoured over pseudo-synchronic
structures such as painting, harmony, or mimesis because the latter mislead one into
believing in a stability of meaning that does not exist"121.
Literary allegory results from the tension between the deployment of
rhetorical strategies in the striving towards transcendent unity, and the simultaneous
resistance to that impulse within those very structures. Street suggests that
allegorical theory allows musical works to be considered in terms of comparable
structural conflicts which manifest themselves both in and through the work's
"rhetorical" devices. From this perspective, the allegorical nature of a musical text is
a result of the inevitable disjunction between its ambiguity and its drive towards a
totalising conception: "consequently interpretation is understood less as a matter of
forging a path (pace Webern) than as one of being drawn into labyrinths of structural
`undecidability'" 122 . As a result, any analytical truth-claims can be deconstructed
into their dependence upon the suppression of other terms. Street even suggests that
music should be viewed as the "allegorical art par excellence" 123 ; the resistance to a
semantic continuum effects the work's manifestation as more purely temporal than is
the case with literature, and the structural undecidability is consequently more
clearly apparent.
As Street suggests, the tendency is for formalist analysis to be satisfied once
a stable configuration of a work has been achieved. Admittedly, such readings rarely
claim to be absolute. Nevertheless, there remains a failure to recognise that the initial
acknowledgement of diversity - that which is required by any conception of unity - is
itself responsible for the meaningful residue that remains in excess of the analytical
process. The result is often the "subjugation of a genuinely temporal art to the
service of a spatial aesthetic" 124 . Additionally, the symbolic explanation of the
work's interrelationships (whether in the form of a graph, or of a prose narrative of
cause and effect) is dependent upon a false assumption of linguistic communication
as unproblematic due to the supposed unity of the sign. Effectively, while musical
analysis recognises only those elements which conform to the required
representation of unity, this process is always undone by the temporality of the art-
form, the manifestation of which activates the resistance to any such reduction
within the material itself.
Even if music analysis declares its acceptance that a particular reading of a
work may not be absolute, this is not the same as recognising the fully allegorical

121 /bid., 132-3.

122Alan Street, op. cit., 103.
123/bid.
124/bid., 105.

176
workings of the art-form and its structural power to resist reduction. On the other
hand, as Street points out, this scepticism of analytical truth-claims does not imply
that all readings are equally valid. This conclusion is one that has been reached by
some critical theory, where deconstruction has too often been construed as a
validation of the pragmatic idea that "anything goes". As Street observes, such an
approach may similarly appeal to some musicologists, seeming to provide an open
field of opportunity: "for most music theorists, the opportunity to treat observation
languages and even unifying interpretations ... as part of the down-to-earth apparatus
which helps us to 'do what we want to do' would no doubt go a long way towards
redeeming the contemporary situation" 125 . A reaction in such terms is, however,
unfaithful to allegory's demand for close reading, for the engagement with and
interrogation of the "text" and its strategies. In no way, therefore, does this approach
involve abandoning the possibility of making valid judgements. In fact it is
dependent on that very possibility, on the affirmation of close reading alongside the
simultaneous sceptical examination of that reading: "for inasmuch as its purpose is
to name that conflict which cannot be resolved, allegorical argument constantly
remakes the chains of logical and narrative succession" 126.
Following de Man, Street identifies allegory as existing in a state of tension
between its "utopian" impulse towards critical plenitude and the negative scepticism
which deconstructs the tendency towards mystification 127 . Refusing to conform to a
designated system or to its own institutionalisation, allegory theorises the resistance
to theory, existing in the acknowledgement of its own impossibility in the face of
infinitely deferred self-presence. Thus, as de Man writes, the allegorical model is
both of "theory and not theory at the same time; the universal theory of the
impossibility of theory"128.
Again, discussion in such tern-is helps to clarify the allegorical aporia of
Beckett's later work and its naming of the impossibility of its own existence. The
reduction of semantic content attempts to minimise the gap between figural and
referential content, thereby reducing the apparent room for deconstruction.
Paradoxically, however, this process only exposes the futility of that aim, laying bare
the fundamental condition of language. What we are left with is the rhetoric of
composition itself: language stripped to its basic condition of infinite difference, and
self-perception constituted as such. The ironic status of Worstward Ho, therefore,
demonstrates the fundamental condition of allegory. Additionally, as a result of the
text's attempted eschewal of semantics and its interrogation of its own temporal

125Ibid., 119.
126Ibid., 120.
127 Ibid.
128 Paul de Man, "The Resistance to Theory," Yale French Studies LXI (1982), 20.

177
development, the allegorical nature of Worstward Ho can be seen as in many ways
correspondent to that of music.
De Man has written, "whereas we have traditionally been accustomed to
reading literature by analogy with the plastic arts and with music, we now have to
recognise the necessity of a non-perceptual, linguistic moment in painting and in
music" 129 . The allegorical context clarifies this point, but Worstward Ho sheds light
on both perspectives. While literature may traditionally have been read as aspiring
towards music, discussion of the resultant "musicality" of language has usually
concentrated on the musical aspects as an effect of such language (rather than as its
cause). This focus on the sound-patterns and rhythms of language often ignores the
more fundamental question of the comparative generation of meaningful structures
through the temporal organisation of units. By moving towards but never quite
reaching the elimination of external reference, Beckett's work poses this question in
more complex terms; the construction of Worstward Ho demonstrates the "linguistic
moment" of music, exploring the elaboration of significant structures in almost self-
reflexive terms, and in doing so creating a musical effect which, in turn, reveals the
impossibility of absolutely coincident meaning even within an apparently pure,
formalist art. Within this process, however, Beckett demonstrates the inseparability
of the structural effect from the "sounding" effect: while both the sounds of the
word-patterns and the structural rhetoric are an effect of this linguistic moment, they
are also its very cause. Thus music can be seen as both the cause and effect of
language, and language the cause and effect of music, neither taking absolute
precedence 130 , and the focus of allegorical theory clarifies this relationship.
Beckett's writing reaches the very heart and limits of this interdependency by
means of the rejection of the symbolist musical aesthetic found in Proust and the
(covert) acknowledgement as early as Dream of a different model of music, one
which rejects an aesthetic of totalising and transcendent unity. In a sense, then,

129 Ibid, 10.

130Steve Sweeney-Turner seems to imply something similar at the end of his discussion of Derrida
and de Man's argument over Rousseau's discussion of harmony: "music, as seen by formalist
analysis, represents only its own structures, existing outwith the possibility of representation. What
Derrida claims, however, is that the idea of linguistic communication is in fact itself ruptured at every
point by `nondiscursive sonority'. In this context, representation becomes a kind of a subset of a more
generalised form of signification which looks more like the kind of classical ideas about the way in
which instrumental music works (but in an intertextual field which deconstructs any sense of
'aesthetic autonomy')". Steve Sweeney-Turner, "Speaking Without Tongues," Musical Times
CXXXVI/1826 (April 1995), 186.
Andrew Bowie seems to take this one step further, discussing Manfred Frank's critique of Derrida.
Frank suggests "that the 'musicality' of 'poetic' language - those aspects which depend upon
repetition and unexpected departure from repetition - cannot be adequately explained by assuming
there are two separate dimensions of language, the poetic and the referential: 'For if - according to
Saussure - a language only consists of differences, and if, furthermore, the differences are unsayable,
then one can justifiably claim that the unsayable is the ground of the sayable'". Andrew Bowie, op.
Cit., 76.

178
Beckett's work does aspire to the condition of music (if music is considered
allegorically, rather than symbolically), and thus the texts explore and articulate the
congruence of music and language, always remaining in excess of symbolic
representation.

As an extended postscript to this chapter, and in order to pull together various

strands, these ideas will be considered from another perspective - that of Julia
Kristeva's development of a concept of revolutionary poetic language from
psychoanalytical theory 131 . Kristeva follows Lacan's designation of the mirror stage
as breaking up the union between mother and child, but describes that union in
different terms. Before the mirror stage, the child, lacking symbolic differentiation,
does not distinguish between its own sounds and those of the mother, and the mother
and child's bodies signal to one another via the heterogeneous pulsions of vocal and
kinetic rhythms 132 , providing a "music" of "voiced breath" 133 . As a result of the
mirror stage, however, this symbiosis is repressed; the child recognises itself as
separate, as a subject, and can now begin to name itself in relation to the other. Thus
the entry into the Symbolic order is made via the loss of the union with the mother

131 Kristeva's theories evolve from Lacanian psychoanalysis but in many respects involve a re-
working of Lacan. Lacan's statement that the unconscious is structured like a language has come to
be recognised as profoundly significant by much recent French psychoanalytic and post-structuralist
theory, not least that of Julia Kristeva. Lacan suggested that the logic of the unconscious departs from
the rational self-identity of consciousness posited by Descartes and as such operates like the total
structure of language - as a system of differences which can never be fully represented by a finite
collection of individual elements: "language as such is something akin to the implicit, coded structure
of rules ... which are - unconsciously - evoked by the speaking being" (John Lechte, Julia Kristeva
(London: Routledge, 1990), 34). However, while language can be formalised, the unconscious very
definitely cannot and avoids representation entirely: we receive only glimpses of that realm, perhaps
through dreams or slips of the tongue. Thus the unconscious is a form of knowledge, but one that for
the most part escapes representation.
Discussing the young child's acquisition of the sense of self and consequently of language, Lacan
describes the earliest phase as the "imaginary" phase, wherein the child has only fragmented
experiences and no sense of itself as a separate and unified being. This precedes the "mirror" stage,
the stage at which the child, seeing itself in a mirror, comes to realise that the image is a reflection of
itself and not simply part of external reality. The mirror stage, then, brings about the child's
conception of itself as whole and separate from the mother, and yet this very realisation involves the
splitting of that self in two: the child can only recognise itself as a separate and unified subject by
seeing itself doubled as an object in the mirror. The recognition of the subject is therefore dependent
upon the possibility of a symbol standing in place of the real body, and in this way the mirror stage
makes way for the child's entry into language, into the realm of the Symbolic. According to Lacan,
this transition is completed by the Oedipal situation; the mirror stage enforces separation from the
mother and the acknowledgement of the third term, the father. Thus the recognition of the father and
of the self forces a separation from the mother that is to an extent compensated for by the entry into
the Symbolic and the possibility of communication through language.
Kristeva's principal change to Lacanian theory involves a concentration upon the drives at work in
the pre-Oedipal body - this focus developed as a result of experimentation in the field of language
acquisition. See Julia Kristeva, Revolution in Poetic Language, trans. Margaret Waller (New York:
Columbia University Press, 1984).
132See Julia Kristeva, op. cit., 24.
133 See Kelly Oliver, Reading Kristeva: Unraveling the Double Bind (Bloomington: Indiana
University Press, 1993), 22.

179
and the repression of the pre-linguistic "music": "founded on a lack and always
inadequately, the child fills the gap between its previous imaginary gratification
from its mother and its new separation from her with words" 134 . The development of
language is therefore predicated on the acknowledgement of a lack, and the mirror
stage therefore figures language as a desire for something that can stand in for that
lack, a desire for the other.
Kristeva describes these pre-symbolic pulsions as comprising a separate
state: the semiotic 135 . Entry into the Symbolic order, then, involves taking up a
position within the process of symbolisation, breaking with the semiotic maternal
body in order to make way for the thetic phase that is necessary for symbolic and
social interaction. As it is the order of meaning and logical symbolisation that forms
the basis of society and cultural institutions, language which disrupts the
conventional structure by acknowledging the semiotic is therefore seen as
revolutionary: "like a political revolution, the semiotic in language causes an
upheaval of the Symbolic and the subject" 136 . From this, Kristeva develops an
account of modern poetic language; avant-garde language - which makes extensive
use of non-symbolising elements such as sudden breaks or shifts, ellipses and
illogicalities - is considered revolutionary in that the pre-Oedipal drives of the
subconscious disrupt the Symbolic order.
Even in revolutionary language, the semiotic is dependent upon the symbolic
function for regulation. The semiotic always pushes against this regulation, however,
creating a "dialectical oscillation" (to use Kelly Oliver's phrase) which maintains

134Ibid., 23.
135Lacan's distinction between the Imaginary, the Real and the Symbolic is described by Kristeva in
terms of the movement from the semiotic into the symbolic, the relationship between the two
configuring the signifying process. For Kristeva, the semiotic flow is gathered up in the chora (Greek
for womb or enclosed space), this having been defined by Plato in the Timaeus as "an invisible and
formless being which receives all things and in some mysterious way partakes of the intelligible, and
is most incomprehensible" (quoted in Toni Moi, Sexual/Textual Politics: Feminist Literary Theory
(London: Routledge, 1985), 161; also see Julia Kristeva, op. cit., 25-6). The semiotic continuum of
the chora, with its provisional, mobile articulation, lacks distinction between the real and the
Symbolic and must therefore be split if signification is to take place. This splitting, defined as the
entry into the thetic phase (in parallel with Lacan's mirror phase), is what enables the recognition of
differences. Previous to the thetic phase, the chora is regulated (see Julia Kristeva, O. cit., 27),
subject to ordering but only according to categories which precede language (categories which are
dictated by natural or socio-historic constraints). Once the thetic phase has been entered, however, the
chora is repressed and is in evidence only as a force which occasionally emerges in the form of
disruptions of language.
For Kristeva, Lacan fails to take into full consideration the non-referential elements of signification;
the "music" of the semiotic is, according to Kristeva, closely bound to the experience of the body and
the pleasure (or, more precisely, the jouissance) of the symbiotic union, and her notion of the semiotic
operates across the Lacanian Real, Imaginary and Symbolic. As a result of her acknowledgement of
both semiotic and symbolic elements within the signifying process, Kristeva conceives the Symbolic
in two ways, either as the Symbolic order or as the process of symbolising within the Symbolic order
(hence the distinction made by the use of the upper-case initial letter for reference to the Symbolic
order).
136Kelly Oliver, op. cit., 96.

180
this state of crisis. The semiotic functions at the boundaries of language without ever
quite dispensing with the symbolic - to do so would lead to pure unconsciousness
and to madness. Revolutionary language, by loosening traditional linguistic
conventions, gives access to the repressed drives of the unconscious and calls into
question the very process of representation: "poetry negates the symbolic in order to
call it back to the process of signification of which it is a part" 137 . Additionally, in
seeking to break open the unity of the Symbolic, revolutionary language also calls
into question the unity of the subject; the thetic can no longer be considered a
complete unity and thus the force of the semiotic, in destroying the unity of the
thetic, destroys the unified subject position 138 . For Kristeva, the unified subject
position is simply a stage in the process of signification. A "transference" can take
place between the text and the reader, in which identification with the text can take
place 139 , but the revolutionary text is never a stable unity and is always "in process",
marking its own composition. The constitution of the subject is a necessary part of
the process and is itself in process or "on trial" 140.

1371bid, 99.
138 "If it is true that there would unavoidably be a speaking subject since the signifying set exists, it is
nonetheless evident that this subject, in order to tally with its heterogeneity, must be, let us say, a
questionable subject-in-process". See Julia Kristeva, Desire in Language: A Semiotic Approach to
Literature and Art, trans. Thomas Go ya, Alice Jardine and Leon S. Roudiez (Oxford: Basil
Blackwell, 1981), 135.
139 See Julia Kristeva, Revolution in Poetic Language, op. cit., 208-10.
140For Kristeva, while Saussure's approach to linguistics is important in delineating the arbitrary
relationship between the signifier and the signified, structuralism fails to take account of the full range
of the signifying process, considering semiotic drives only in tenns of their relationship to the
discursive function of language and effectively treating the sign system as a static entity. On the other
hand, Chomskyan generative grammar is viewed as a positive alternative to the extent that it
reinstates the speaking subject as the locus of the relationship between the signifier and the signified.
For Kristeva, however, even this theory is limited by its assumption that the subject is the traditional
Cartesian subject, unified and transcendental: the acknowledgement of the bodily jouissance of the
semiotic within language denies the possibility of maintaining the mind-body division of the subject
(see Julia Kristeva, Language: The Unknown, trans. Anne M. Menke (Hemel Hempstead, Herts.:
Harvester Wheatsheaf, 1989), 261).
Working from the view that the subject can posit meaning only as a result of processes prior to
meaning, Kristeva suggests that any linguistics which assumes the presence of a unitary subject can
do so only by ignoring the pre-Symbolic aspect of that subject's constitution: "the subject never is.
The subject is only the signifying process and he appears only as a signifying practice, that is, only
when he is absent within the position out of which social, historical, and signifying activity unfolds.
There is no science of the subject" (Julia Kristeva, Desire in Language, op. cit., 215). Thus, for
Kristeva, post-structuralism must develop away from structuralism's rejection of the
phenomenological subject towards taking account of the subject-in-process: any theory of meaning
will inevitably be a theory of the subject. Kristeva's preferred term for her methodology is
"semanalysis", a combination of semiotics and psychoanalysis which approaches language not as a
sign system but as a signifying process, taking into account the semiotic field heterogeneous to
language. Semanalysis can only proceed by questioning the grounds of its own assumptions, the
acknowledgement of the semiotic always problematising the possibility of developing a science of
signs. Thus semanalysis, like other post-structuralist theory (especially deconstruction) functions by
putting all signification into crisis (including that of its own system). In contrast to deconstruction,
however, the basis of this lies in the identification of signification as a heterogeneous mixture of
stable symbolism and the repressed, disruptive force of the semiotic unconscious.

181
 To make a connection between Kristeva's theories and Beckett's treatment of
language is hardly difficult, nor new. However, no real attention has been paid to the
relevance of Kristeva's conception of the musicality of the semiotic to the effect of
Beckett's language. Kristeva herself lists Beckett amongst those writers
exemplifying the development of revolutionary language. More specifically,
Kristeva devotes a section of Desire in Language to discussing "First Love" and Not
I in terms of the effect of birth, the maternal relationship, and the father's death on
the acquisition and treatment of language, selfhood, meaning and love 141 . Kristeva's
reading is highly evocative but is (at least in the present context) slightly limited by
its determinedly psychoanalytic focus. Perhaps more useful are the several analyses
that have sought to examine Beckett's work in the light of Kristeva's interpretation
of the texts as providing a powerful "interplay of meaning and jouissance"142.
Several critics have examined the relationship between Kristeva's work and Not!,
and this is hardly surprising given both the subject matter of the play and its
treatment of language. As Elin Diamond suggests, Not I demonstrates that the ability
to take up a subject position is intimately bound to language acquisition and the
ability to name oneself in the first person. The woman's inability to say "I" prevents
her full entry into the Symbolic order, and her appearance as a mouth reflects the
inability fully to construct the subject. Additionally, the mouth acts as "the body's
metonymic reduction, a pulsing muscle that spews words like excrement" 143 , thereby
linking the imagery of word-production with those of defecation and birth (both of
speech and of the child itself).
Kristeva's theories are clearly highly relevant to this play, and it would be
pointless to recount the analyses given by Diamond and others. The woman of Not!
faces questions which are fundamental to Kiisteva's work, to Beckett, and to the
perception of Beckett's texts: questions as to how speech can be possible in the face
of the problematics of subjectivity. The woman wishes to tell the story yet refuses to
accept that story as her own; effectively, the refusal of the "I" defers the proper entry
into the Symbolic, hence the fact that her language is heavily marked by the
semiotic: it is full of ruptures and ellipses and continually foregrounds the rhythmic
and sensual sounds of the words above their representational meaning.
Beyond this, Kristeva's theory also seems to shed light upon the question of
the reason for the protagonist's gender. Kristeva has suggested that identification
with the mother may make it easier for women to make contact with the repressed

141 See Julia Kristeva, Desire in Language, op. cit., 148-158.

1421bid., 148.
143 Elin Diamond "Speaking Parisian: Beckett and French Feminism," in Linda Ben-Zvi (ed.), op.
cit., 210. Also relevant to this approach are two other articles which appear in the above collection:
Shari Benstock, "The Transformational Grammar of Gender in Beckett's Dramas," 172-86; Ann
Wilson, 'Her Lips Moving': The Castrated Voice of Not I," 190-200.

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drives of the unconscious. Nevertheless, Kiisteva stresses the fact that it is not the
biological sex of a person that determines their "revolutionary" potential but rather
the subject position taken. The semiotic is not itself associated with the feminine, but
with a fluidity prior to the establishing of sexual difference: difference only comes
into play with the entry into the Symbolic, and henceforth any strong recognition of
the semiotic will entail the weakening of traditional gender distinctions 144 . Kristeva
rejects both liberal feminism (within which women demand equality of access to an
order which has traditionally privileged the male), and radical feminism (which
rejects the Symbolic order outright and valorises the female term in its place),
instead proposing that the distinction between male and female subject positions
should be dismissed as metaphysical (and this can only take place by full
acknowledgement of the semiotic) 145 . For Kristeva, then, revolutionary language can
lead to social change; as Toril Moi writes, for Kristeva "there is a specific practice of
writing that is itself 'revolutionary', analogous to sexual and political transformation,
and that by its very existence testifies to the possibility of transforming the symbolic
order of orthodox society from the inside"146.
Not I seems to explore the stages of this argument, the gender of the speaker
gaining significance from her refusal of unproblematic entry into the Symbolic
order. The fact that the figure is female is important given the fragmentary nature of
the speech. This relationship between the female and such irrational outpouring has,
however, frequently been read negatively, through the designation of women as
"naturally" less reasonable and closer to the hysteria of the unconscious.
Superficially, the protagonist's stream of words seems to confirm this, the
heightened emotional state resulting in near-hysterical speech. Yet, at the same time,
some kind of logic is clearly at work; the woman deteiminedly rejects the suggestion
that the story is her own, refusing to take up the subject position offered and seeming
consciously to subvert her own role in traditional structures. The text integrates the
symbolic with the semiotic; a narrative can be pieced together and a story (of sorts)
can be followed, but the power of the semiotic influx is such that to describe the
meaning of the text solely in terms of that narrative would severely reduce its
significance. The woman's desire to tell the story is tempered by a need to remain
beyond the limitations of binary structures, and thus the force of the semiotic not
only refuses to reduce the discourse to a linear narrative but also refuses the
reduction of the subject to a single, traditionally-gendered position. It is even

144See Toril Moi, op. cit., 164-5.

145 As Kelly Oliver writes, "Kristeva claims that she turns away from feminism because feminists are
merely rushing after 'phallic power'. She objects to a feminism that merely wants to possess power.
She is concerned to transform the logics of power that give rise to women's marginalisation in
general". See Kelly Oliver, op. cit., 2.
1461'oril Moi, op. cit., 11.

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possible to suggest that although the protagonist is clearly female, the gender is
solely dependent upon the actual nature of the discourse as a result of its position
outside traditional linguistic structures. This is, of course, emphasised by the
presentation of an incomplete body; the lips are in a sense neutral (in that they could
be either female or male), but are at the same time female by implication (as an
effect of the mouth-vagina imagery). Thus the mouth acts as a shifting signifier in a
manner which corresponds to the play's delineation of gender, of representation, and
of the relationship between the two.
Kristeva's ideas therefore provide an interesting context for the consideration
of Not!. However, many of Beckett's other late texts, whatever their apparent
subject matter, are concerned with the same fundamental issues and, even if less
explicitly, develop from similar approaches to language and the constitution of the
subject. As Anna McMullan suggests, while earlier Beckett works present a drive
towards knowledge and authority, the later work in general tends to focus upon the
margins of representation and the position of powerlessness that results from paying
attention to the "other" of language, to that which lies outside traditional (male)
structures: "in this sense, Beckett can be seen as having adopted a 'feminized'
practice. Central to this issue is the question of the relationship between the
Symbolic and the Other. Is this a stable, unchangeable position, or is it subject to
negotiation and change?"147.
Kristeva's work questions how it can be possible to continue to speak in the
face of the problem of self-definition, a question which is of particular importance to
women, but which is also fundamental to Beckett. Kelly Oliver suggests that
Kristeva's work relates more closely than might at first be apparent to that of many
British and American feminists in that it is struggling with "this double-bind, which
brings into focus problems of identity and difference that revolve around language
and representation. How can we use language in order to change notions of identity
and difference when it is language or representation through which stereotypical

147 Anna McMullan, Theatre on Mal: Samuel Beckett's Later Drama (London: Routledge, 1993),
72. This perhaps needs further clarification. Much argument has taken place over the question of
Kristeva's feminism in general and her relationship to other strands of French post-structuralist and/or
feminist thought in particular. Some writers argue that her association of the semiotic chora with the
feminine and the role of motherhood returns to biological essentialism and identifies womanhood
with maternity (see Kelly Oliver, op. cit., 48). Others, like Torii Moi, argue that Kristeva's position
does not deny the political necessity of radical feminism as a reaction to a patriarchal ideology that
subjugates women. Instead, Moi suggests, Kristeva's theory points out the risks of radical feminism,
the danger of it simply taking over the metaphysical categories put in place by that patriarchy without
deconstructing the positions involved. Kiisteva's view "in one sense leaves everything as it was - our
positions in the political struggle have not changed - but in another sense radically transforms our
awareness of the nature of that struggle" (Toni Moi, op. cit., 13). From this perspective Kristeva's
work is profoundly feminist; even if she herself has criticised various feminisms for ignoring the
differences between individual women and producing fixed and essential notions of femininity, her
work is fundamentally concerned with the questions of the constitution of the subject and of
difference that are in turn intimately bound to questions of language.

184
notions of identity and difference are perpetuated?" 148 . In this way, Kristeva's work
helps to bring into focus the relationship between Beckett's work and much feminist
thought in their common exploration of the "other" of typical structures of
representation.
The heterogeneity of signification that Kristeva describes is fully appropriate
to the language of Beckett's later texts; both explore the viability of a non-Cartesian
subject-in-process which acknowledges the influx of the semiotic into the process of
symbolising without abandoning the possibility of meaning. Central to this is
Kristeva's conception of the semiotic as fundamentally musical. Kristeva suggest
that the semiotic "gives 'music' to literature" 149 as a result of the "maternal music"
of the pre-Oedipal relationship. This idea may appear problematic, initially seeming
to position music as the "other" of meaning and the excess of language. Kristeva
herself, however, places quotation marks around the word "music" when using it in
this way, and at other times she stresses that in being intimately bound to the
semiotic, this musicality is considered powerfully central to, not outside, the
heterogeneity of signification: "the in-uption of the semiotic within the symbolic is
only relative. Though permeable, the thetic continues to ensure the position of the
subject put in process/on trial. As a consequence, musicality is not without
signification; indeed it is deployed within it" 150
Such comments, though rare, reveal Kristeva's complex view of the
relationship between language and music with regard to signification, one intimately
bound up with the inseparability of the semiotic and symbolic aspects. From this
point of view, Kristeva's view of the semiotic and its "musicality" encompasses far
more than simply the "musical" aspects of poetic language - the sounds, rhythms and
sensual flow of words - but instead displays an understanding that the generation of
meaningful structures is dependent upon more than symbolic reference. Thus, both
despite and because of the location of the semiotic in the pre-Oedipal union with the
mother, in no sense can the semiotic, once within the Symbolic order, be discounted
as merely natural and irrational, as its role within signification is meaningful in
itself. Thus Kristeva's view of signification involves a re-integration of the "other"
of language - that which has generally been aligned with the unconscious, the
irrational, the feminine, and the musical - into meaningful structures. Again, the
relevance to Beckett, to the perception of his work as musical, and to the feminist
interest in Beckett's exploration of non-binary structures, is clear151.

148Ke1ly Oliver, op. cit., 154.

149 Ju1ia Kristeva, Revolution in Poetic Language, op. cit., 63.
150Ibid.
151 Kristeva's theories have frequently been discussed in association with those of two other
influential post-structuralist writers on feminist issues, II6lene Cixous and Luce Irigaray. However,
there are important differences between the positions of the three. For Kristeva, unlike Cixous or

185
 Despite the fact that Beckett does not always feature in Kristeva's lists of
revolutionary writers (unlike other more indisputably modernist authors such as
Joyce, Mallarme, Lautreamont, and Artaud), it is possible to see her theories as
being more relevant to his later work than to that of those more often listed, his
reduction of the referential content of language effecting a practice closer to the
boundaries of signification. Kristeva seems to prefer to discuss those writers whose
treatment of language effects a plurality of meaning, the force of the semiotic
foregrounding those aspects of language traditionally considered musical. With these
authors, however, the semiotic remains in excess of the symbolic, whereas Beckett's
late work delineates more concisely the integration and co-dependence of the
semiotic and the symbolic aspects of signification.

Beyond all this, the relationship between the work of Kristeva and
postmodernist theory helps to clarify that between Beckett and postmodernism. As
with post-structuralist thought in general, the relationship between Kristeva and
postmodernism is not easily defined. Kristeva has herself written on the subject of
postmodern literature, defining it as "literature which writes itself with the more or
less conscious intention of expanding the signifiable and thus human realm" 152 . This
clearly implies that revolutionary language and its acknowledgement of the semiotic
are, to Kristeva, fundamental to the postmodernist experience of limits. It is possible
to argue, with Andreas Huyssen, that while the work of Kristeva may provide a
useful approach to modern literature, like much post-structuralist theory (in
Huyssen's view), it does little to clarify the difference between modernist and
postmodernist ideas 153 . Certainly, Kristeva herself defines this difference more in
terms of the intensified experience of the limits of representation, rather than as a

Irigaray, writing is not gendered, since the acknowledgement of the semiotic destabilises these
distinctions in the complex play of signification. Indeed, Kristeva implies that those who take such a
stand unwittingly subvert their own position by describing as "feminine" those aspects of language
which have traditionally been marginalised; in Kristeva's view, Cixous' establishing of an ecriture
feminine, which valorises those "whispers" in language previously deemed "unsayable", simply
leaves women in the same position (see Kelly Oliver, O. cit., 176-7; for a description of ecriture
feminine see Susan Sellers (ed.), The Helene CiXOUS Reader (London: Routledge, 1994), xxix-xxx).
As far as the relationship to Beckett is concerned, some interesting criticism has explored the
relevance of Irigaray and (more frequently) Cixous (see, in particular, Mary Bryden, op. cit.).
However, Kristeva's theories are perhaps more useful, given her view of the heterogeneity of
signification. Similarly, Cixous acknowledges the traditional positioning of music as the irrational and
non-significant "other" to language, and within ecriture feminine music is therefore re-valorised.
Nevertheless it still remains marginal; Cixous effects a re-essentialising of music that corresponds to
the re-essentialising of the feminine and which fails to deconstruct the interdependency of the terms
involved. In this way, the complex view of meaning presented by Kristeva is here lacking. For a
thorough discussion of Cixous' work, see Morag Shiach, Helene Cixous: A Politics of Writing
(London: Routledge, 1991).
152 Kristeva "Postmodernism?" in H. R. Garvin (ed.), Romanticism, Modernism, Postmodernism
(Lewisburg: Bucknell University Press, 1980), 137.
153 Andreas Huyssen, After the Great Divide: Modernism, Mass Culture, Postmodernism
(Bloomington and Indianapolis : Indiana University Press, 1986), 214.

186
break with earlier ideas; for example, Kristeva describes experiments such as those
of Cage or Robert Wilson as simply extending Mallarmes or Joyce's expanded
fields of reference into new areas, effecting an "emptying and circumventing of
language and the theatricalisation of gestures, sounds and color" 154 . Nevertheless,
even within this definition there lies the combination of contiguity and change which
always seems to characterise definitions of the relationship between modernism and
postmodernism. In this way, just as Kristeva's work is actually more relevant to the
limit-experience of Beckett's work than to the semantic profusion of Joyce and
others, its focus is similarly more closely tied to the concerns of postmodernism than
modernism.
Kristeva's theory of the semiotic acts, in true post-structuralist fashion, as an
attempt to avoid metaphysics; the semiotic is described as a force which can never
be fully named, but which is, through its entry into the symbolic, meaningful in a
different sense. As Kelly Oliver suggests, "in a sense, Kristeva is saying 'my
unnameable is not metaphysical because I realise that I have already named it. I have
made the unconveyable conveyable'" 155 . Oliver questions the validity of this
manoeuvre, suggesting that the positing of the semiotic should not allow Kristeva to
side-step metaphysics since it merely betrays the same obsession with
"conveyability" which Kristeva accuses the Western tradition of harbouring. Here,
though, Oliver's own notions of meaning and iterability seem to have narrowed,
denying the possibility of meaningful signification except by means of actual
designation. Undoubtedly Kristeva here reaches the limit-point of signification and
hence the limits of theory and literature, proposing the viability of a kind of
ineffability without metaphysics as an effect of the workings of the semiotic. To
explain or analyse the content of the semiotic in full would be impossibly reductive,
yet not to attempt to "name" it in some way is to retreat into the mystical, to confine
it to the position of the "other" of consciousness and logical thought. At this point,
Kristeva's theory inevitably reaches an impasse, attempting to encompass its own
impossibility and itsinevitable resistance to its own terms: at this level the attempt to
name the unnameable (seen in Kristeva's terms as the attempt to recover from
mourning for the lost union with the mother) leads to what Oliver describes as
Kristeva's melancholia as a theorist156.
This corresponds precisely to Beckett's aesthetics of failure and its own
experience of limits (and also, in many ways, to de Man's concept of the allegorical
text's resistance to theory). Additionally, the experience is in both cases intimately
bound up with the evocation of musicality; the musicality of Kristeva's conception

154Julia Kristeva, "Posunodernism?," op. cit., 140.

1 55Ke11y Oliver, op. cit., 138.
156Ibid.

187
of the semiotic corresponds to the profoundly musical effect of Beckett's late texts
and their determined avoidance of traditional structures and metaphysical
assumptions. The musicality of both arises from similar explorations of the sense in
which meaningful structures can evolve without sole dependence upon symbols, but
while still avoiding designation as wholly irrational. It is, in this way, the musical
aspects of both Beckett's and Kristeva's work that clarify their postmodern nature
and underlies their relevance to one another. From the opposite perspective, the
relevance of Beckett's work to musical aesthetics is clarified by Kristeva's particular
exploration of questions of meaning.
Finally, this perspective has the additional advantage of helping to elucidate
the relationship between feminist and postmodernist thought 157 . Just as
postmodernism seeks to unravel the structures of Enlightenment rationality, post-
structuralist thought in general and Kristeva's work in particular seeks to deconstruct
the binary polarities involved so as to reveal the dependence of valued terms upon
the oppression of the other. This process should clearly be of value to music theory,
effecting the move away from the idealist vision of music as supposedly
transcendental in its ineffability but effectively meaningless as a result. Additionally,
the other side of this idealisation of music has been its alignment with the female, the
irrational, the natural and the bodily, outside rational structures of (male) logical
thought. As a result, the relevance to musicology of this process of re-evaluation is
(especially in this context) directly correspondent to its relevance to the possibility of
beginning to view gender in non-essentialist terms. And the relevance to Beckett of
both these strands is clear; the breakdown of restrictive linguistic structures is
fundamental to his work and is responsible for both the musical effect and the
ambiguity of gender in his later work.

157The relationship between feminism and posunodernisin has always been a difficult one, partly as
a result of the problems of defining postmodernism that were earlier discussed. As many writers have
pointed out, feminist and posunodernist (especially deconstructionist) thought share certain aims,
both exploring the relationship between traditional structures of language and structures of power
(see, amongst other texts on the subject, Craig Owens, —Me Discourse of Others: Feminists and
Postmodernism" in Hal Foster op. cit., 57-82; Linda J. Nicholson (ed.), Feminism/Postmodernism
(New York and London: Routledge, 1990); Diane Own, Feminism and Deconstruction: Ms en abyme
(London and New York: Routledge, 1994); Mary Poovey, "Feminism and Deconstruction," Feminist
Studies XIV/1 (Spring 1988), 5-65).
As Linda Nicholson suggests, postmodern theory can help to guard against any feminist tendency to
make assumptions about the universality of women's experiences: "for some feminists,
postmodernism is not only a natural ally but also provides the basis for avoiding the tendency to
construct theory that generalizes from the experience of Western, white, middle-class women" (see
Linda J. Nicholson, "Introduction" to Linda J. Nicholson (ed.), O. cit., 5). On the other hand, the
attempt to reconcile what is generally seen as the conservative nature of postmodernism with the
political edge of feminism causes problems for many critics; as has been seen, the tendency has been
to equate the postmodemist unravelling of hierarchies with the belief that value judgements and ethics
are virtually impossible (see Diane Elam, op. cit., 18). As has been suggested, this view of
postmodernism is severely limited, but it is a position that has become firmly established and, as such,
is central to the feminist debate.

188
 To examine Beckett's approach to signification is, then, clearly instructive
with regard to the political and ethical vitality of postmodernist and deconstructionist
thought, demonstrating that a ciisis of representation does not necessarily lead to a
loss of meaning and value. Beckett's early covert exploration of that which has
traditionally been figured as ineffable and irrational, of disordered and fragmentary
experience, involves a move away from the idealist view of music as transcendental.
Not surprisingly, then, he deploys music as the inspiration for this process; just as
the disintegration of traditional linguistic structures heightens the musical effect of
the language, the position of music as non-referential yet meaningful effects the
progression away from the restrictions of semantics towards a mode of composition
which reaches to the fundamental condition and the limits of language as thfferance.
Thus music plays a prime role in Beckett's exploration of language, representation,
and subjectivity, an exploration that closely maps the process by which modernism
becomes postmodernism. Beckett's late texts open up spaces of discourse and
subjectivity beyond those of traditional structures of representation and, as such,
acknowledge the role of non-referential elements in the generation of meaning.
Despite their different approaches, both allegorical theory and the work of Julia
Kristeva provide specific points of focus for the exploration of how structures can
begin to take on significance by means of their compositional rhetoric as much as
through representation. In doing so, both theories reveal the constitutional moment
of music in literature and literature in music, a relationship which is laid bare by
certain of Beckett's late texts.
In a sense, the anti-postmodemist branch of Beckett criticism falls prey to the
assumption which has blighted certain areas of musical philosophy over recent
centuries - that meaning is wholly dependent upon nameable, referential content, and
that anything beyond that is purely metaphysical and cannot be explored. However,
the work of Derrida, de Man, Kristeva, and others who refuse the simplified
approach to postmodern ideas is essentially concerned with precisely that which has
concerned all philosophers throughout the centuries - the question of how to account
for significance beyond the nameable. The only difference is their determination that
the metaphysical conclusions of the past were wholly rhetorical, and that analyses of
meaning should establish the structural reasons for this effect while at the same time
acknowledging the inevitability of the resort to metaphysics. Musical philosophy and
analysis should by rights have a central role to play here, the absence of semantics
allowing the focus on precisely the question of how meaning can be generated
through self-reference. Yet, outside the discipline, surprisingly little attention has
been paid to the attempt to account for the meaningfulness of music. The condition
of Beckett's late texts positions them at the heart of this discussion, and the fact that
their musicality has repeatedly been remarked upon, without this having had any real

189
impact on the exploration of their significance, only seems indicative of the absence
of music from much current debate.

190
CHAPTER SIX
From Language to Music: Composers' Responses to Beckett

Summary:
Previous chapters as having explored the reasons for the widespread
perception of Beckett's texts as peculiarly musical - the attraction of Beckett's work
for many composers - the precise musical nature of the texts meaning that their
setting is problematic - the question of how a composer might respond to the texts
successfully in musical terms - certain composers as confronting this question by
using Beckett's texts but avoiding traditional word-setting techniques - the relevance
of this to the relationship between music, language and meaning in general.
Morton Feldman's Neither - his indifference to traditional concerns with
textual clarity - the elusive quality of Beckett's text and its evocation of states of
"betweenness" - the formal subdivision of the music into juxtaposed blocks of time -
the distribution of varying metres and of different layers of even and uneven pulses,
creating the impression of the not-quite-presence and not-quite-absence of
regularity - the distribution of pitches, their block orchestration and the relationship
between the soprano and the orchestra - their effective musical evocation of the
textual movement back and forth and of the attempt to find an unlocatable point of
origin - the parallels between the nature of Feldman's music and the bilingual status
of Beckett's works - Feldman's lack of anxiety in contrast to Beckett's
problematisation of the creative act.
Richard Barrett's Ne songe plus a fuir - the complexity of Barrett's scores
and his emphasis upon the difficulty of the situation within which the performer is
placed - the monologic nature of Ne songe plus a fuir - each section as elaborating a
failed search for expression within one main type of material - Barrett's concept of
"virtual" material and his deployment of exponential procedures - these as aiding
the listener's ability to perceive the complexity of the musical experience, following
the attempted development and subsequent abandonment of the material - the
paradoxical problematisation of the nature of contemporary composition and
performance - the difficulty of exploring such ideas through music - the parallels
with Beckett's questioning of the viability of true expression - the contrast between
Beckett's negation of the semantic content of language (in order to create a musical
(( syntax of weakness"), and the elaboration of a quasi-semantics which allows
Barrett first to develop and then to undermine the listeners' expectations - the
difficulty of maintaining such a delicate balance in music.
The relationship between Barrett's work and issues in postmodernism -
Barrett, like Feldman, as displaying an affinity with Beckett, exploring similar

191
preoccupations through the actual deployment of musical material - Beckett and
Barrett as pushing towards the meeting-point of music and language from opposite
directions - both as articulating the fundamentally textual condition of being, the
infinite deferral of self-presence, and the interdependence of music and language in
the constitution of meaning.

The arguments of the preceding chapters lead inevitably into the realm of
actual music and to the question of the musical setting of Beckett's texts. Not
surprisingly, many composers have been attracted to Beckett's work. Traditionally,
there have always been two alternatives for word-setting: either the composer aims
to serve the words' own meaning and construction in the belief that the music may
underline particular dimensions of the text, or else the composer asserts the right to
create an entirely different work, recasting the textual rhythms in line with the new
context and respecting the original solely from the point of view of its relevance to
the composition. From either of these perspectives, however, the choice of a Beckett
text seems strange; the increasing concentration of Beckett's work is such that no
individual aspect of meaning or expression can be separated from another. To
highlight a chosen dimension can only be detrimental to the piece as a whole, and
the rhythmic precision is such that an additional layer of musical rhythm will destroy
rather than enhance the text. Thus the first method is invalidated, and yet to choose a
Beckett text for the second approach seems merely perverse: if the words are to be
set in such a way as to create an entirely new work, then why choose a text that is
already so complete?
Despite these objections, there have been many attempts to set Beckett's
words to music. Roger Reynolds and Earl Kim have both used Beckett texts on
several occasions, though their approaches are very different. Kim's works achieve
an economy of expression, the music often closely mapping the delivery of the text
with chords frequently placed so as to emphasise certain words. The rhythm of the
text usually, therefore, becomes that of the piece; Kim conceives the process of
word-setting as a form of translation, describing it as an attempt to create a "one-
dimensional" music'. Reynolds' works immediately appear more complicated in
scale and conception. One of his latest compositions, Entre le galet et la dune (1989-
1993) is a large work for two voices and ensemble 2 and incorporates extracts from

1 These comments were made during a talk given at the symposium "Beckett in the 1990s" in The
Hague, April 1992. Earl Kim's Beckett-based pieces include Exercises on Route for soprano and
chamber orchestra (Cambridge, Mass.: Palindrome Press, 1969); Fooyalls, a one-act opera (Bryn
Mawr, Pennsylvania . Theodor Presser, 1980); Eh Joe (Bryn Mawr, Pennsylvania: Theodor Presser,
1994).
2Roger Reynolds, Entre le galet et la dune (New York: Peters, 1993).

192
Beckett texts which are delivered simultaneously in English and French, the voices
being spatially manipulated by computer so as to avoid the words being obscured.
GyOrgy Kurtag also uses a bilingual approach, simultaneously setting the English
and Hungarian versions of What is the Word and dividing the text between a reciter
and a vocal ensemble 3 . Kurtag's setting is in other respects, however, closer to that
those of Kim, if only in that the delicate instrumental accompaniment is almost
always in unison with the voices.
Certain other composers have been drawn to Beckett's work, but have sought
alternative responses. Probably the best known such work is Berio's Sinfonia4,
which incorporates snippets from The Unnamable into some of the spoken
commentary. Bernard Rands' solo trombone piece Memo 25 is derived from the
structure of Not I, but uses none of the words, while Roger Marsh's Bits and Scraps6
takes fragments from How It Is. More recently, Mark Anthony Turnage's Your
Rockaby7 (for saxophone and orchestra) makes use of rhythmic elements from
Rockaby.
This chapter will examine in detail two particular musical responses to
Beckett texts: Morton Feldman's Neither and Richard Barrett's Ne songe plus a fuir.
As would be expected, these differ hugely in approach. Nevertheless, through their
very avoidance of traditional techniques of text-setting, the works both open up the
question of the viability of exploring Beckettian ideas in musical terms.

3GyOrgy Kurtag, Samuel Beckett:What is the Word (London: Universal Edition, 1991).
4Luciano Betio, Sinfonia (London: Universal Edition, 1969).
5 Bernard Rands, Memo 2 (London: Alfred A. Kahnus (Universal Edition), 1973).
6Roger Marsh, Bits and Scraps (London: Novello, 1979).
7Mark Anthony Turnage, Your Rockaby (London: Schott, 1993).

193
Morton Fddman: Neither

Morton Feldman's one-act opera, Neither8 (for a single soprano and

orchestra), is one of the most interesting attempts to set a Beckett text. The work,
first performed in May 1977 by Rome Opera, was composed upon a text specifically
requested for the purpose:

to and fro in shadow from inner to

outershadow

from impenetrable self to impene-

trable unself by way of neither

as between two lit refuges whose

doors once? gently close, once turned
away from gently part again

beckoned back and forth and turned

away

heedless of the way, intent on the one

gleam or the other

unheard footfalls only sound

till at last halt for good, absent for

good from self and other

then no sound

then gently light unfading on that

unheeded neither

unspeakable home9

A mutual friend had told Beckett of Feldman's wish to set some of his work to
music and Beckett had suggested several already existent possibilities. Feldman,
however, felt that none of these pieces needed music. At an initially rather awkward
meeting, the author embarassedly explained that he liked neither opera nor his words
being set to music, only to find that Feldman was in complete agreement with him:
"in fact it's very seldom that I've used words. I've written a lot of pieces with voice,
and they're wordless.' Then he looked at me and said, 'But what do you want?' And

8Morton Feldman, Neither (London: Universal Edition, 1977). While the title of the Beckett text uses
a lower-case initial letter, Feldman uses a capital. This difference is useful for distinguishing between
the two and is therefore used throughout this thesis.
9Samuel Beckett, "neither" in As the Story was Told (London: John Calder, 1990), 108-9. There is
some confusion over the date of this text. The Calder volume in which the text appears gives its date
as 1962. Feldman, however, clearly states that Beckett wrote the text at his specific request in the
mid-1970s, and this has been confirmed in a letter to the author from William Colleran, director of
United Edition (Feldman's publisher).

194
I said, 'I have no idea!'" 1 °. Given Beckett's repreated expression of his sense of
working with "impotence, ignorance", Feldman's attitude might well have seemed
attractive, leading to the subsequent agreement to send Feldman a libretto.
Ironically, considering his earlier rejection of other Beckett texts on account
of their not needing music (and especially considering his stated wish "slavishly to
adhere to his feelings as well as mine" 12 ), Feldman began writing the music before
receiving the libretto, hence the absence of the soprano from the opening 13 . This
fact, however, seems less strange when one considers how the words are set;
Feldman neither sets the text so as allow the words to be clear to the audience, nor
gives the sense of commenting on the words by highlighting a certain dimension or
particular textual relationships. Instead, he remains stubbornly indifferent to any
need to present the text sympathetically in terms of audibility or clarity of meaning.
The textual rhythms are obscured by the setting of individual words or even syllables
in isolation, often intoned on repeated notes or else spread across a group of two or
three notes with no indication as to the precise rhythm in which they are to be
sung 14 . For much of the opera, the soprano remains in her top register, and this again
ignores the usual preference for clarity. The combined effect suggests that the
listener must either know the text in advance, or must trust that the music
corresponds so closely to the text that the simultaneous apprehension of the two
would be rendered tautologous.
Given Feldman's general concern to avoid symbolism by presenting
sonorities "objectively without the complexities and superfluities of process or
`rnessage'" 15 , this approach to word-setting begins to seem appropriate. As with
Beckett (if we are to believe his early statements concerning the communicative
impossibilities of art 16 ), with Feldman's work, as Cage observed, "we are in the
presence not of a work of art which is a thing, but of an action which is implicitly

10Howard Skempton, "Beckett as Librettist," Music and Musicians XXV/9 (May 1977), 5.
"Israel Shenker, "Moody Man of Letters," New York Times, (6 May 1956), sec.2 ,3.
12Howard Skempton, loc. cit.
13 It seems that Feldman often prefers to approach his texts in an unconventional manner; in an
interview following a recording of Beckett's Words and Music (for which Feldman composed the
music), Feldman said that he hardly read the play before starting to compose, and that when he did
read it, he "dipped in and out" of the play, starting in various different places. Everett C. Frost
(director and producer), The Beckett Festival of Radio Plays (New York: Voices International, 1988)
[Audiotape].
14In the setting of the phrase "away from gently part again", each word is spread across three notes
with no indications as to how the three-syllable words should be divided. See Morton Feldman, op.
cit., 19.
15Robert Ashley, "Morton Feldman: An Interview with Robert Ashley" in Elliott Schwartz and
Barney Childs (eds.), Contemporary Composers on Contemporary Music (New York: Holt, Rinehart
and Winston, 1967), 362.
16in "Proust", for example, Beckett writes: "art is the apotheosis of solitude. There is no
communication because there are no vehicles of communication". Samuel Beckett, "Proust," op. cit.,
64.

195
nothing. Nothing has been said. Nothing is communicated" 17 . Beyond this,
Feldman's statement, "I agree with Kafka. We already know everything" 18 , allows
the extension of such an interpretation, suggesting that the libretto is not merely
being treated as known in the sense of it having been read before the performance,
but rather in terms of some vague, pre-existent, perhaps even pre-conscious
knowledge. This in turn seems to correspond to Feldman's statement that, in looking
for a text, he was "looking for the quintessence, something that just hovered" 19.
Beckett's neither is free from the specifics of name, place, or event, evoking
nothing more substantial than oscillatory motion. The sense is of a dislocated
"between-ness", a ghostly movement coming and going between different gradations
of shadow, between self and "unself' equally impenetrable, achieving stasis only
through the abandonment of such distinctions and even then located only by the
negative, inexpressible terms of "unspeakable home". The movement seems
evocative of the unceasing search for an essential "I", but such absolute presence
remains beyond the reach of the shadows, denied by the inability to find a central
locus from which true self-knowledge (knowledge of both self and other) would be
graspable: the saying of "I" requires the location within that self, but the objective
existence of this subjectivity cannot be verified other than from without.
Feldman was initially struck by the visual punctuation of the work - the
spaces on the page between each of the ten "sentences". As he read and re-read the
lines, the composer gradually became aware of the relationship between the
separated sentences:

I'm reading it. There's something peculiar. I can't catch it. Finally I see that
every line is really the same thought said in another way. And yet the
continuity acts as if something else is happening. Nothing else is happening.
What you're doing in an almost Proustian way is getting deeper and deeper
saturated into the thought.20

Feldman clearly relates this to the description of Beckett's working methods: "he
would write something in English, translate it into French, then translate the thought
back into the English that conveys that thought. And I know he keeps on doing it"21.
It seems, then, that Feldman perceives the text as the repetition in terms varying in
small incremental differences of a single idea that is itself without substance or
definition, but which is purely, abstractly evocative. In this sense, the words are

17John Cage, Silence (Cambridge, Mass. and London: The M.I.T. Press, 1966), 136.
18Cole Gagne and Tarcy Caras, Soundpieces: Interviews with American Composers (Metuchen, New
Jersey: Scarecrow Press, 1982), 172.
19 Howard Skempton, loc. cit.
20Morton Feldman, "Darmstadt-Lecture" in Morton Feldman, Essays, ed. Walter Zimmerman
(Kerpen:Beginner Press, 1985), 185.
21Ibid.

196
mere traces of an inexpressible thought, and Feldman's music attempts to recreate
parallel traces in musical notes. For the composer, the text is a multi-dimensional
object, exposing different facets of the same "non-idea" 22 while giving the
impression of change.
The validity of such an interpretation must, however, be questioned. Despite
the ineffable character of the libretto and its apparently goalless, pendular
movement, some kind of closure is finally achieved. The status of this repose is
certainly dubious, even ghostly, in its positioning beyond the regions of self or other;
the implications of this final stasis are deathly, and the unsayable nature of the
resting place suggests its inaccessability to our limited comprehension. Nevertheless,
the possibility of stasis is undeniably suggested, however negatively: the concept of
some kind of end to the continual wandering is posited, but Feldman does not seem
to want to allow for this. The non-specific self-enclosure of the text means that it is
dangerously reductive to draw any positive hermeneutical conclusions. Antoni
Libera, for example, attempts to interpret the intra-textual relations by their
alignment with the opposition of mental ("inner shadow") and sensual ("outer
shadow") images, of cognition and experience 23 . It is equally misleading, however,
to ignore the general direction in which the end of the libretto moves, as does
Feldman's setting. There is perhaps an acknowledgement of this in Feldman's
comment: "I noticed that, as the work went on, it became much more tragic. It
became unbearable, while here [in the opera] it's bearable"24.
Feldman's approach to the text, then, is to attempt to render in musical terms
the pendular motion of a single insubstantial idea, viewed in varying contexts. The
question of the opera's suitability for analysis is, as one would expect, a difficult
one. The piece comes late in Feldman's output, well after his experiments with free
duration and graph notation, and after his gradual detachment from Cage's aleatoric
experimentation through his sense that "Cage's idea ... [that] 'Everything is music'
had led him more and more toward a social point of view, less and less toward an
artistic one" 25 . Following this, Feldman began to feel that a minimal degree of
control was necessary for the exploration of the experience of sound - "you can't
write growing sound with free notation" 26 - and, similarly, his pieces increased their
degree of musical incident. Nevertheless, the notion of unfixing sound from its

22 Feldman describes the subject of the Beckett opera - life as framed in a shadow into which we
cannot see - as a "good non-idea". Morton Feldman, "XXX Anecdotes and Drawings" in ibid., 163.
23Antoni Libera, "Some Remarks About neither," Journal of Beckett Studies 111/2 (Spring 1994), 85-
91.
24Howard Skempton, op. cit., 6.
25 Morton Feldman, "Give my Regards to Eighth Street" in Essays, op. cit., 76.
26 Richard Berms and Adrian Jack, "The Brink of Silence," Music and Musicians XX/10 (June
1972), 8.

197
referential associations and from teleological narrative structures remained central to
the composer's aesthetic, and the music therefore attempts a certain "inbetween-
ness': creating a confusion of material and construction" 27 . Certain characteristics
are therefore common to both the earlier and later works.
Clearly, the libretto of Neither had little effect on Feldman's compositional
approach; it is easy to make specific comparisons with the deployment of pitch
material and its orchestration in other works (especially in the other Beckett-related
works - Words and Music and For Samuel Beckett). As in most of Feldman's output,
lyricism without melody, the unmediated contemplation of sound, and the avoidance
of dramaticism through the use of understated dynamics are all evident in Neither.
Similarly typical is the approach to form as a length of time with minimal divisions,
such that the piece is extended without any sense of causality, thereby rejecting the
idea that art-works should grow organically. Like various minimal artists, Feldman
refuses to see the parts as more important than the whole, agreeing with Donald Judd
that "the thing is to be able to work and do different things and yet not break up the
wholeness that a piece has" 28 . Instead, Feldman prefers the determination that form
is inseparable from the experience of the material: "the idea of a piece no longer
exists.... The idea is dissolved in the complexity of experience" 29 . Thus any attempt
to find micro/macro-structure correspondences, or even to divide the work into
sections for examination according to the allocation of material, is rendered
nonsensical. Odd moments may suggest growth as if towards a climax, but this is
never pursued over any length of time or to any kind of resolution 30 . Similarly, the
deployment of material has, typically, an arbitrary quality, suggesting the pre-
eminence of intuition in the choice and placing of chords. Despite this, however, an
examination of the pitch content of certain textures reveals the adherence to
surprisingly specific parameters; this combination leaves us faced with the "exact
and maddening superimposition of logic and enigma" 31 and, therefore, analysis of
the compositional choices and their relevance to Beckett's libretto can, to an extent,
proceed usefully.

On the simplest level, the visual division of the text on the page is translated
into a kind of formal grid which juxtaposes blocks of non-developmental material. In

27Morton Feldman, "Crippled Symmetry" in Essays, op. cit., 136.

28Donald Judd cited in Bruce Glaser, "Questions to Stella and Judd" in Gregory Battcock (ed.),
Minimal Art: A Critical Anthology (New York: E. P. Dutton, 1968), 155.
29David Lee, "A Systematic Revery from Abstraction to Now" in ibid., 198.
301'he most definite impression of growth towards a climax occurs in the gradual thickening of the
texture towards and beyond figure 110. Even this, however, disappears suddenly, without any
conclusion having been reached.
31 Brian O'Doherty cited in Peter Gena, "Freedom in experimental music: the New York revolution,"
Tri-QuarterlyLII (Fall 1981), 230.

198
an interview with the composer this is described as "a regular arrangement of bars
within the system, each system containing half a line of text" 32. However, this is
only the case for some of the work, the entirety not being as simply constructed as
this quotation might suggest. The grid starts with basic subdivisions lasting twelve
bars, and each of these covers the breadth of one page of score. These segmentations
are maintained until figure 69. However, the division of the text into one half-line
per twelve bars is not always strictly adhered to - the longer third sentence is spread
over four segments, while the fourth ("beckoned back and forth and turned away")
covers only one twelve-bar length. Similarly, the sentence partitions do not always
follow the syntactic logic of the text, as in the setting of the fifth sentence ("heedless
of the way, intent on the one gleam or the other"), which is split after "on" rather
than after the comma. The inclusion of sections from which the soprano is absent,
and the incorporation of the word "whose" (from the third sentence) into the end of a
section in which the soprano is otherwise resting (figure 24) both have the effect of
disrupting the system slightly.
From figure 69, part way into the soprano's wordless section, the lengths of
the divisions change. Each page of score still constitutes one section, but the number
of bars included begins to vary to fifteen, eighteen, twenty, and so on, and this
inconsistency continues to the end of the work. Despite his indifference to the fact
that the audience will expect to make out the words, Feldman occasionally chooses
to repeat certain words or phrases, as if to highlight them: the line "unheard footfalls
only sound" is sung twice, and the final word is repeatedly echoed in the plural over
the following twelve bars. Similarly, the words "neither" and "unspeakable home"
are sung nine times and eight times respectively.
Given the constantly changing bar lengths, the varying pulses used within
and against the metres, and the apparently arbitrary allocation of words or syllables
within the sections, it has to be admitted that the regularity of much of the grid is not
aurally perceptible. Instead, its significance seems to derive more from its value to
the composer as a sequence of frames within which the material can be arranged
(unsurprising, considering Feldman's early experiments with graphic notation and
his links with various minimal artists). Nevertheless, as will become clear, the
formal layout finds a more audible counterpart in the actual treatment of blocks of
material (even if the correspondence to the divisions of the grid is not always
absolutely precise).
The time-signatures themselves contribute to the unsteady sense of motion to
and fro. The opening is quite unstable, but nevertheless hovers around a mean bar-
length of 2/4, which alternates with the slightly shorter or longer lengths of 3/8 and

32 Howard Skempton, /oc cit.

199
 Example 1
(quality of reproduction of the Feldman examples is limited by that of the original score)

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5/8 in no regular pattern. Once the second page of the score is reached, however, the
metre settles into the steady alternation of 2/4 with 3/8, and this remains constant
until the fourth bar of figure 43. From this point on, the time-signature patterns
become less fixed, changing either from one twelve-bar section to the next, or at
least between small groups of the divisions. However, the metres are almost always
organised in pairs wherein one of the signatures has both an odd number of beats and
a beat-length half or quarter that of the other, thereby combining repetition with
unevenness. For example, in the two sections around figures 44 and 45 the metre
oscillates between 3/4 and 5/8, from three bars before figure 46 until just after figure
49 the alternation is between 3/4 and 2/2, and from five bars before figure 61 until
just before figure 64 3/8 and 2/2 are alternated. Occasionally, but far less
persistently, the bar lengths are arranged in repeated groups of three or four changing
metres (3/4-3/8-2/2-3/8 in the section from the fourth bar of figure 49, for example);
any of these patterns create comparable effects of movement in and out, across a
central position. Ironically though, because of the varying lengths of the pedal notes
and the ostinati, their effect is all but destroyed: the mean time-signature which
would seem to provide a central focal point is both present and absent. Again, as
with the grid structure, the score reveals an interesting aspect of the representation of
the text which, in itself, remains unheard, but which finds an audible counterpart in
the rhythmic organisation of the actual pitch material.
Speaking of his interpretation of the text, Feldman commented, "I certainly
know more than anyone else in my generation what the 'self is in terms of personal
music. I had to invent the `unsell. I saw the 'unselr as a very detached, impersonal,
perfect type of machinery. What I did was to superimpose this perfect machinery in a
polyrhythmic situation"33 . In this way, many of the sections of Neither comprise
layers of differing pulses (even or uneven), or pedal notes which either begin or end
at different times or else incorporate dynamic swells (again either even or, more
often, slightly uneven), so as to give the effect of periodicity. In the section around
figure 2, for example (where the time-signatures have first settled into the regular
alternation of 2/4 and 3/8), four different pulsations are superimposed (see example
one). The bass clarinet, contrabassoon and 'cellos alternate notes with rests
throughout the section. These usually involve playing on alternate beats of five
quavers in the time of the 2/4 bars and of four in the time of the 3/8 bars, but
occasionally straight quavers are played instead. Thus the rhythm is made uneven by
the tiniest fractional differences, and the instability is increased by the apparently
arbitrary incorporation of ordinary quavers. At a very slightly slower pace, the harps
play on the second and third triplet beats of every 2/4 bar, resting in between.

331bid.

200
 Example 2

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Finally, the trombones, tuba and tremolo timpani hold pedal notes which, over
different lengths of time, swell up from and fade back to pianissimo - the timpani
crescendo and diminuendo covers six quavers and the tuba half this length, while the
trombones work to a four-quaver pattern. Thus the most regular pulses, ironically,
would appear to be those created within sustained notes, and yet even this is
undermined by the slight variations in the crescendi that are bound to occur through
the in-built imprecision of "hairpin" notation. The total aural effect is of confusing
layers of pulse, the most consistent of which - the harps - is disrupted by the longest
rests. The impression is that of music in search of a regular metre, but also of the
implication that there must be some common denominator lying beneath the various
layers, some unlocatable mean pulse to which the instruments are working.
Throughout most of the work, similar effects are created by the movement of
different instruments in and out of the texture with their own pulsations. The textures
as a whole do not always change from one twelve-bar section to another, but the
entries and exits of instruments usually coincide with these points. For certain
sections, most of the instruments (usually including the faster pulse material)
suddenly drop out of the texture, and an entirely different effect is then created
through the use of static chords. Even here, however, it cannot be said that the effect
of pulse - or of the attempt to find a pulse - has been entirely abandoned. All that has
changed is the time-scale; either one instrument (or more often the soprano) will
persist in the reiteration of a single note, even if at a slow and perhaps uneven pace
(as in the section around figure 22), or else the pitch material of the sustained chords
will gradually alter while their incidence remains regular (as in the solo 'cello and
divisi viola section that begins just after figure 30). Only one type of material is ever
played in unison, entering accompanied by nothing but intermittent double bass
harmonics (see example two, from three bars before figure 46). Even here, though,
within a single line of pitch material, a kind of virtual polyrhythm is created through
the repetition of a nine-note melodic figure; each statement of the figure covers two
bars (3/4 followed by 2/2) comprising four notes in the time of the 3/4 bar and five
in the time of 2/2 and thereby alternating slightly different note lengths against the
metre. Additionally, each instrument divides the figure into different phrase-lengths
(varying from three notes to seven), such that the stresses of both the phrases and
their alignment with bar openings all work against one another.
Taken cumulatively, the effect of the block juxtaposition of rhythmic
material is of the not-quite-presence and not-quite-absence of regularity. If straight
rhythmic repetition is allowed to occur, then it can only do so within the constantly
changing contexts of orchestration and/or pitch. Otherwise, it will be undermined by
the superimposition of other (often irregular) pulses. Feldman has said, "what I'm

201
trying to do is hold the moment" 34 , and he perhaps achieves this as closely as is
possible. While we might expect unchanging, static chordal material to be the most
appropriate musical expression of a held moment, Feldman realises the falsity of
such a representation in its inability to continue indefinitely: either the stasis
inevitably implies expectations of change, or, at the very least, the piece has
eventually to end. Feldman's undertaking is more complex, exposing the attempt to
grasp the ungraspable and thus articulating the "almost-ness" of the situation.
Writing about Cezanne, Feldman once said that his contribution to art "was
not how to make an object, not how this object exists by way of Time, in Time or
about Time, but how this object exists as Time.... Time as an Image.... This is the
area which music, deluded that it was counting out the seconds, has neglected"35.
Feldman therefore confronts the fact that while music must be played through actual
time, he requires it to reveal the experiential nature of time. All music creates a kind
of virtual experience of time, but Feldman sees this as a mere falsification: the focus
should instead be upon the very point of intersection or collision of the two temporal
experiences. The concern is with keeping the piece going; his interest lies with the
process of duration extended by means of change and reiteration 36 , with the
"rightness of the moment, even though it might not make sense in terms of its cause
and effect" 37 . Thus the various polyrhythmic disruptions of pulse act as a musical
equivalent to the "something that just hovered" that Feldman had required of
Beckett. The impression is both of an elusive and perhaps even non-existent central
point of focus and, simultaneously, of the direct experience of the very search for
this stable position.

At rare points in the score, the uneven metrical effects are temporarily
abandoned; twice - first in the eighteen-bar section from one bar before figure 72,
and then in the thirty-one bar subdivision at figure 104 - a single time signature is
suddenly maintained throughout: 3/8 in the first instance and 2/4 in the second. In
both cases, the material is also such that periodicity is emphasised by the placing of
material exactly on the beat. At one point, a similarly regular effect is achieved by
alternative means: in the fifteen-bar segment from the fourth bar of figure 77, the
time-signatures gradually lengthen by one semiquaver per bar, starting from 5/16.
Since all the instruments (with the exception of the sustained string notes) play on
the last crotchet of each bar, whatever its duration, this even process is clearly

34/bid
35Morton Feldman, "Between Categories," Contemporary Music Review 11 (1988), 3.
36"I'm working with two aspects which I feel are characteristic of the 20th century. One is change,
variation. I prefer the word change. The other is reiteration, repetition. I prefer the word reiteration."
Morton Feldman, "Darmstadt-Lecture," op. cit., 212.
37Cole Gagne and Tracy Caras, loc. cit.

202
 Example 3

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audible (this can be seen in the percussion part given in example three). In each of
these three isolated cases, then, regularity seems, momentarily, to have been
achieved. Yet no sooner has this been recognised than it is retracted by the return to
the old, rhythmically disruptive material. The effect is of a tantalising revelation of
that which has thus far been withheld beneath the surface. The brevity of the
experience, however, is such that its concreteness remains questionable. In this way,
correspondences begin to emerge not simply between the opera and Beckett's text,
but also between the roles of the audiences of each. Just as the reader of Beckett's
text mirrors its "subject", scanning back and forth across the text, attempting to
grasp the meaning and the strange effectiveness of the work, Feldman creates a
parallel effect: the music seems to search for its own centre, while the listener both
follows this process and tries to find his/her own focal points in the rhythmic
wanderings.
Writing of Feldman's organisation of time, Peter Gena cites Brian
O'Doherty: "time is used to destroy time. The resulting stasis is what opens the way
to the spatial idea. And in turn the spatial idea more or less suggests simultaneity, the
possibility of seeing all the piece at once" 38 . Thus it is not simply the formal division
of the piece into juxtaposed blocks of non-developmental material which generates
the impression of a single multi-faceted object being viewed from different
perspectives; the smaller-scale movement from one moment to the next effects the
sense of an extended present tense. Feldman attempts to evoke the inescapable
directness of a not-quite-apprehendable "now", and this, in turn, suggests the
possibility of contemplating the object as if suspended in space. At the same time,
however, the object is always slightly beyond reach, such that its full apprehension
remains impossible: beneath the "hovering" of Feldman's music, time ticks on,
passing into the memory.
As with many of Feldman's techniques, the influence of minimal art is here
apparent in the formal obfuscation of any distinction between internal divisions and
the edges of the work. More specifically, a comparison can be made with Rothko's
blurring of the boundaries between areas of colour: "musical events Feldman moves
away from, drawn to what Rothko said about image-disclosure: darker tones work to
'slow down' formation of objects, withhold their approach" 39 . Feldman creates a
musical equivalent to this attempt to capture the dynamic moment of experience and
the endless deferral of absolute presence. Interestingly, in the Rome Opera staging
Feldman himself invoked the comparison with Rothko, expressing his concern that
the effect of the work should not be translated simplistically in the lighting: he

38Brian O'Doherty, loc. cit.

39Wilson Baldridge, "Morton Feldnum: One Whose Reality Is Acoustic," Perspectives of New Music
XXI/1-2 (Fall-Winter 1982, Spring-Summer 1983), 112.

203
requested that the designer should "make it like a Rothko painting, the gradation of
shadows rather than just a kind of easy symbolic visual aspect of shadows"40.

Beckett on several occasions spoke of the "consternation" that lies behind the
form of his work 41 , and suggested, "if anything new and exciting is going on today,
it is the attempt to let Being into art" 42 . For Beckett, then, the attempt to express is
the (impossible) attempt to evoke both ontological experience and our impotence
and ignorance of it. Like Feldman, Beckett often preferred to express this need for a
radical revision of subject-object relations with reference to his favoured modern
artists. Writing of Bram van Velde, for example, Beckett describes the paintings'
ability to capture the unattainable object in simultaneity with the need for the act of
representation: "it is the thing on its own, isolated by the need to see it, by the need
to see. A motionless thing in the void; here at last is the visible thing, the pure
object" 43 . Thus Feldman's lamenting of the neglect of the true nature of time in
music equates with (and is a part of) Beckett's determination to break open artistic
form and reflect the true nature of being.
For both artists the challenge is formidable, for what is attempted must
endeavour to express its own inability to be grasped. The medium of music is from
different perspectives either perfect or inappropriate for presenting the experience of
time in such terms; while the lack of any concrete subject matter allows a more
concentrated focus upon the organisation of sound in time, the very expectation of a
different temporal experience makes it harder for a composer to direct attention
towards this aspect. On the other hand, this experience is constituted by language
itself: the subject and its expression have no existence beyond their linguistic
articulation, and since this, in turn, is part of Beckett's subject matter, he - unlike
Feldman - can never permanently abandon the use of language.
Returning, in the light of this, to Feldman's indifference to the audible
coherence of the libretto, it could be suggested that the composer effectively
overcomes the problem of the different temporalities of music and language through
his awareness that the issues invoked by the text are better examined by the very
deployment of material - through the music's embodiment of those ideas - rather
than by any attempt to use the music to "comment" on the text. The simultaneous
transience and ever-presence of the temporal experience of being and the continual
effacement of actual presence are both articulated through the rhythmic functions

40 Morton Feldman, "XXX Anecdotes and Drawings," op. cit., 163.

41 Beckett once said, "In my work, there is consternation behind the form". Quoted in Israel Shenker,
loc. cit.
42Lawrence Shainberg, op. cit., 105.
43 Translated from Samuel Beckett, "La peintre des van Velde", Cahiers d'Art (1945-6) to
accompany the 1993 Tate Gallery exhibition, "Paris Post War: Art and Existentialism 1945-55".

204
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and their formal juxtapositions, and, moving into the area of pitch, the deployment of
material can be described in similar terms.
Throughout the opera, the non-developmental nature of the grid divisions is
compounded by the correspondence between certain types of pitch material and
individual instruments. Thus a particular instrument or class of instruments becomes
associated with specific notes or chords, and interest is maintained by the reiteration
of the various material-types in different combinations or orchestrations. This is very
obviously the case with the different kinds of pulsation (in the opening, for
example): whenever an instrument re-enters the texture with pulse material (almost
always at the beginning of a grid division), it will play the same pitch or combination
of pitches. Certain instruments therefore become identified with one element, rarely
playing anything else. For example, the timpani are very much associated with the
trenwlo chord of Gb, 0 and Cr il which is only occasionally varied by its slight
augmentation up to Ab or A, or by the diminution of the lower interval by the use of
C. Alternatively, material may be passed back and forth between instruments, as is
frequently the case with the strings' widely-spaced three-note chords; these are often
swung between upper strings and woodwind (see example four, around figure 9),
emphasising the block orchestration. The pulse material tends to consist of a single
note or semitonal pair of notes all very close in pitch class, such that their gradual
superimposition fills out a certain block of the chromatic scale, often in several
registers simultaneously. This can be seen in the section between figures 5 and 6
(example five), where the pulsations of the combined dynamic swells in the
sustained chords result in the gradual filling-in of almost the entire region from D
below middle C to the Ab above (while the faster 'cello, harp and horn reiterations
are located well below this, in ledger lines).
The chordal material is, in contrast, generally built from three-note chromatic
clusters. These can either remain in semitonal intervals, or can be transposed into
widely-spaced chords consisting of minor ninths and/or major sevenths. Thus while
the pitch classes remain constant, the effect is of the alternate expansion to
intervallic extremes and contraction to clusters: movement in and out. Within an
instrumental section (in this case, either strings or woodwind), each group will take a
different three-note cluster. Frequently, these are then combined in groups of three,
such that nine consecutive pitches of the available twelve are covered, and their
superimposition fills out patches of sound in the same manner as the accrual of the
various pulse materials. An independent pulse will then be formed by the occurrence
of each chord at a different point in the bar, or, if the chords are sustained
simultaneously, by the various peaks of the crescendi and diminuendi of each
instrument. Effectively, this generates several types of motion to and fro; in addition
to the rhythmic oscillations, we are presented with the linear movement of one

205
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instrument between the different pitch clusters, the swinging of intervallically related
material between different instruments within the same instrumental group, and the
passing back and forth of exactly the same material (in pitch and interval) between
instruments of contrasting types (as in the section around figure 43, or that around
figure nine in example four). Each musical parameter is in this way isolated,
established within a limited range of articulations, and then treated as a constant for
organisation into different permutations.
Importantly (and perhaps not surprisingly, considering Feldman's early
interest in graph notation), these processes are clearly apparent in the layout of the
score; both the alternation between contracted and expanded three-note chords and
their oscillation between pairs of instruments effect a striking visual image, such that
the musical concerns are apparent in various modes of representation. All possible
similarities and differences are highlighted, and thus the contexts in which material
is heard are varied on all levels: the same pitch in different instrumental colours,
differing pitches but in the same intervallic relationships and in varying
orchestrations, and, on the larger scale, these whole blocks of material in different
superimpositions with one another. Feldman thereby explores different musical
manifestations of space, emphasising the physical distribution of the instruments, the
spacing of pitch areas, and the rhythmic spacing of the pulses. The use of such
techniques avoids the sense of development or eventfulness that would normally
result from the introduction of new material; the possibilities are endless and the
order in which they will be explored can therefore remain arbitrary.
As was found with the examination of rhythm and metre, even when a
complete change of character takes place (as in the abandonment of faster pulses in
favour of static chords and sparse textures), a certain aspect of the music is made
reassuringly recognisable through the recurrence of past chordal structures, or of an
underlying pedal note that has been heard earlier in the same instrumentation. Even
in the reflective passage for solo 'cello and divisi violas, where the chordal
progression is clearly intuitive and its duration arbitrarily determined", we recognise
the transference of the soprano line into that of the 'cello, and are even reassured
both by the semitonal pairs of notes that constitute parts of the chords, and by the
close semitonal movement that marks the progression between one chord and the
next within much of each viola line (see example six). Change and reiteration are
therefore both present, but only to the minimal degree necessary for the continuation
of the piece.

44 In the above-cited interview with Ilowanl Skempton, Feldman said, "what made me determine the
length of the instrumental interlude? I can't answer. It's almost as if I'm reflecting. I didn't want a
cause-and-effect continuity, a kind of glue that would take inc from one thought to another". Howard
Skempton, /oc. cit.

206
 Perhaps the most noticeable and "event-like" change is the sudden
introduction of the unison nine-note motif around figure 46 (example two). For the
first time since the opening, new material is introduced in a striking manner, and
almost entirely without elements from the preceding section - only the sparse
reiteration of double bass harmonics on G and Ab gives any sense of continuity.
Both the instrumentation and the material have changed at once, and never before
have we heard a single unison line. Yet, even here, the recovery is rapid, since the
nature of the material is such that its character is immediately established. The
figure's winding quality, revolving around a fixed chromatic cluster as if in search of
a point of focus, echoes the evocative effect of previous material, even if its entry
gives the sense of an interruption. Additionally, the repetitive wandering around the
F-Fil-G-GO-A area is recognisable (despite its faster speed and octave displacement)
as re-contextualised material from the (now absent) soprano line. In a sense, then,
even the hazy parameter of musical "character" has become one of the aspects to be
examined in varying contexts - this despite the abstraction of the music, especially in
Feldman's deliberately non-symbolic usage.
Throughout the work, Feldman seems to play with notions of presence and
absence through the deployment of pitch material. The superimposition of three-note
chords wherein each pitch class is different could so easily allow the presentation of
the full chromatic gamut. Occasionally this does occur (around figure 51, for
example). Most of the time, however, Feldman restricts the number of these chords
to three, often combining this with a pair of semitones held in another instrument so
as to increase the number of pitches present to eleven 45 . Thus the frustrated attempt
to fill the chromatic spectrum seems to correspond to the rhythmic effect of the
attempt to find a central, original pulse, and both of these translate into musical
terms the libretto's condition of ceaseless pendular movement. Naturally, the
exclusion of a single pitch class is not likely to be aurally detectable, especially
within the often wide range of the note distribution, and yet Feldman does use
devices that suggest a desire to make his organisational priorities clear. At times, we
are presented with all twelve pitch classes at once. When this happens, however, it is
not normally by the inclusion of the twelfth pitch within the chordal material, but
rather by its separate presentation within a different kind of material, and often in an
unusual range and/or orchestration.
The first appearance of the chromatic gamut, for example, is in the section
from one bar after figure 6 (example seven), where the flutes, oboes, and clarinets
each have a three-note chord of sevenths and ninths. To this the double basses add a
semitonal pair of harmonics, such that the sustained chordal material includes every

45 See, for example, the few bars opening the section from the fourth bar of figure 25, where FiS is
excluded in this manner (apart from its occasional sounding in the soprano part).

207

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pitch except F. Continued from the previous sections, however, is the unsteady harp
pulse simultaneously sounding E4 and F, very low in register and emphasised by the
instrument's ability to doubly pluck the notes by means of enharmonic tuning: this
arrangement of material recurs on several occasions. Similarly, and even more
pointedly, the missing note may enter suddenly, again in a noticeable
instrumentation and often part way through a section (as is the case in the
subdivision beginning five bars before figure 27). For the previous two grid
divisions, F (again) has been the only note omitted from the pitch clusters, but here,
half-way through the section, it enters alone, independent of any other entries and
played by the tuba (see example eight). This pattern of events recurs on occasion
later in the work, as at figure 112 where, having been absent for five segments, the F
enters at the opening of the subdivision in the bassoons, momentarily at the base of
the sustained chordal material.
In this way, the listener receives a clear sense not only of the coming and
going of material, but, more precisely, of the interdependence of the presence and
absence of particular notes; the missing note is made obviously present, and yet will
usually remain excluded from the main texture. It is noticeable how often the
isolated pitch is of the same class; while it is not always the note F which is absent,
two specific pitch areas are gradually established from which the missing note may
be picked. The most commonly used of these two areas is that around F, F4, and G: a
large proportion of the segmentations which omit a single note or a small group of
notes choose one or more of these, sometimes for more than one consecutive
division. This is the case in the section around figure 21 (example nine), which omits
F, F4 and G (at least until the soprano entry in the final bar), and in the sections from
three bars before 56 and one bar before 57, which leave out all three notes. In
contrast, the other area from which missing notes are commonly chosen is that
around C, a and D. For example, B, C and C 44 are the only pitches excluded from
the section around figure 15, and C and D are similarly omitted from that after figure
17. In the reflective chordal section for solo 'cello and divisi violas, the 'cello takes
over from the soprano, alternating strictly between the notes F and Gb (example six).
The viola chords which lie beneath the 'cello are obviously fairly arbitrarily
determined; while the linear motion is often either semitonal or tonal, the adherence
to this is variable, as is the direction of the movement. Nevertheless, one particular
factor does seem to have been taken into account, and this again concerns the
pinpointing of these two pitch areas, this time focusing on the notes around D and G.
For example, while the chords in the grid division from the fourth bar of figure 31
(taken cumulatively) exclude the notes G and G the next section includes every
pitch class except D, and that which follows excludes D, CA and a Following this,
as the 'cello continues its solo but the accompanying orchestration changes, the

208
 Example 10

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division from one bar before figure 35 alternates the presence and absence of the D
(emphasising its omission by the inclusion of the surrounding notes C# and Eb in the
same register), while the next section excludes D but focuses upon G and the
neighbouring pitches. The chords of the next subdivision suddenly exclude both
notes before, two bars before figure 38, we hear both simultaneously, emphasised by
their orchestration (the D is placed at the base of the chord, in the tuba, while the G
is at the top of the clarinet chord - see example ten). Despite the fact that these
presences and absences are clearly indeterminately ordered (and that the excluded
note is not necessarily the sole omission), no other notes are treated in this fashion,
and the movement continues back and forth between the permutations of their
inclusion and exclusion.
The demarcation of these two areas effectively bisects the octave, giving the
effect of passing between two opposing poles of pitch. This is established almost
immediately: C is the only note missing from the second section, while F# is absent
from the next section from which such an omission is made (that starting one bar
before figure 5). Nevertheless, as is now clear, the positions of these points are
themselves unstable, and they tend to give the effect of marking out general pitch
areas rather than specific points.
Beyond this, the rough bisection of the octave is used not only in the
isolation of two pitch areas, but also for the opposition of chromatic blocks of
material. In many places where the material does not cover all or virtually all of the
twelve pitches, the examination of included notes reveals that they fill out all of one
patch of pitch classes, the outer-reaches delimited by either C/CPD or F/FPG. For
example, while the section around figure 16 includes all the pitches from C# through
to G except D, that around figure 22 comprises those from G to Db (see example
eleven). Thus the dual presence of the note G (separately allocated to the soprano),
acts as a kind of axis for the pitch territory either side, while the complete absence of
the note D pinpoints the other pole. The consecutive subdivisions from three bars
before figure 102 and two before figure 103 demarcate similar blocks, the former
including the pitches F-Ab while the latter covers A-Db; in this case, while the first
section encompasses the whole area around one pitch pole, the second extends the
pitches upwards, but again points out the absence of the D by including all notes up
to it. The instability of the territories is again occasionally emphasised by the
expansion of the pitch-block boundaries, as in the sections around figures 10 and 11
where the pitches cover C-G, thereby including the areas around both pitch-poles
and the intervening notes on one side. Thus the block material can expand outwards
to encompass each focal point, or contract inwards to pinpoint the exclusion of one
or both.

209
 Example 12

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 On other occasions, while all or nearly all the pitch classes may be included,
the delineation of the two opposing areas is achieved by means of orchestration (as is
the case in the following section, where for three individual bars the missing notes
Gil-B are added in the low wind, brass, and piano). Similarly, in the subdivision
beginning one bar after figure 76 (example twelve), the soprano line encompasses
the pitches from F to B, while the string chords consist of those from B to E (and
also of F# and G, as usual emphasising the presence of these notes above the others);
in this instance, the contrast is not simply between two pitch areas, but also between
the soprano's linear and the strings' chordal exposition of the territories. The sense
of movement between regions is thereby combined with the linear spatial
exploration of one area. Again, while the precise pitch correspondences may not be
aurally perceptible, the effect is clear: the rhythmic, dynamic, and textural flux back
and forth is mirrored by the linear and chordal expansion and contraction of pitch
areas around points which are themselves unstable. Thus even the audibility of the
compositional procedures and the interdependencies of the material are subjected to
the process of "coming and going" - the alternate setting up and effacing of various
elements is enacted both within the material, and on the external level of audition.
This combines with the painterly attention to the physical shapes of the chords and
their distribution on the page to explain Feldman's assertion of the importance of
notation in determining the music itself, rather than as a mere template for
realisation".
Examining the part of the singer, it becomes clear that it is the soprano line
that is responsible for the pitch divisions. For roughly the first two-thirds of the
opera, the soprano is restricted to the pitches of F 44-G-Ab in the upper register, only
extending this slightly (upwards, to a top B) in the wordless section. Thus the choice
of one or more of these notes as significantly absent from the orchestral textures is
contrasted with their presentation in the brief soprano entries, and this is
occasionally emphasised by the unaccompanied sounding of only these notes in the
soprano and one or two other instruments. This occurs, for example, around figure
26, where the soprano reiteration of F 44-G-Ab is accompanied solely by harp and
double bass harmonics on F4 and G (see example thirteen). Similarly, when the
singer suddenly re-enters after the tacet following the wordless section (at "unheard
footfalls only sound", one bar before figure 91), the pitch has been unexpectedly
shifted down to the note D, which is then intoned throughout the line and its
repetition. From this point on, the soprano continues to delineate these two pitch
areas, moving around either one. This changes only once, for a brief moment in the
last pages of score, when the intervening pitches are, for the first time, covered; the

46 "The degree to which a music's notation is responsible for much of the composition itself, is one
of history's best kept secrets." Morton Feldman, "Crippled Symmetry," op. cit., 132.

210
effect is of a temporary breaching of boundaries that, ironically, reveals both their
self-imposed nature and - through the inevitable return to the restricted higher region
for the repetition of the final words - the inescapability of their definitive power.
The soprano and orchestra, therefore, exist in mutually supportive roles in
more than just the traditional sense. With regard to the pitch material, each seems to
fix its own presence in relation to the position of the other, and yet neither is at all
stable. Both are endlessly shifting in time and aural space; each attempts to define its
presence in terms of a lack or an absence in the other, and yet the instability of these
elements renders this impossible - the contexts are constantly changing. Despite the
eschewal of micro/macro-structure correspondences, the reiteration and variation of
limited material enhances the self-referentiality of the work. The close relationships
between musical materials serve not as a means of achieving a coherent organic
unity but, in opposition to this, as the means by which the absence of a central point
of focus is suggested. Eventfulness is minimised, ironically, through the very
realisation of the proliferation of possibilities; the internal reflection of material
through contextual variation and juxtaposition gives the effect of everything being
the shadow of everything else: the original image, if it ever existed, is beyond reach.

In a general statement about his work, Feldman once wrote:

essentially I am working with three notes and of course we have to use the
other notes. But the other notes are like shadows of the basic notes.... When
after a few years I added another one, I added four notes, because the four notes
would give me the relationship of either two minor seconds or two major
seconds.47

This seems peculiarly apposite in the current context, relevant not only to the hazy
evocative effect, but, more specifically, to both the precise terms of Beckett's
libretto, and the incorporation of three-note chords. Thus the most minimal addition
to the material generates a whole field of possibilities, and the correspondence
between this method of working and Feldman's description of Beckett's technique
of continual translation becomes clear: the increment of differences through repeated
translation back and forth between two languages finds a parallel in the
accumulation of intervallically related chromatic clusters allocated variously in terms
of both register and instrumentation 48 . The result of both is the infinite shifting of
contexts by minute degrees, and the impression of forward momentum is given

47 Morton Feldman, "XXX Anecdotes and Drawings," op. cit., 169.

48 Feldman himself seems to make this connection, albeit with respect to his general technique:
"what I do then is, I translate, say something, into a pitchy situation. And then I do it where it's more
intervallic, and I take the suggestions of that back into another kind of pitchyness - not the original
pitchyness, and so forth, and so on. Always retranslating and then saying, now let's do it with another
kind of focus". Morton Feldman, "Dai-mstadt-Lecture," op. cit., 186.

211
without the occurrence of any real change. In each case, the skill is such that the
technique is fundamental to the evocative power of the content - the two are
interdependent, and the use of regular, block material (temporally, instrumentally,
and in terms of pitch), combined with arbitrary choices as to the deployment of
material-types within these divisions, creates the simultaneous effect of rigorous
searching and unfocused wandering.
Beckett's use of translation as a compositional method, therefore,
corresponds to the constant re-contextualisation of sound in Feldman's work.
Feldman has often spoken of the vital importance of instrumentation - "for me,
composition is orchestration" 49 - but also of his sense that "instruments get in the
way of sounds, robbing them of their immediacy" 50 . This attitude is, perhaps, the
musical equivalent to Beckett's preoccupation with the intermediary distortion of
words - "more and more my own language appears to me like a veil that must be
torn apart in order to get at the things (or the Nothingness) behind it" 51 . Yet, if
anything, Feldman sees his medium as more restrictive than Beckett's:

Beckett's voice is also so prevalent on his stage that it's difficult to distinguish
what is said from who is saying it. As in Guston's painting, we seem to be
hearing two voices simultaneously. For a composer this is a crucial problem:
that the means or the instrument you use are only to articulate musical thought
and not to interpret it.52

The pre-existent nature of musical notes differentiates them from the materiality of
words or paint, and this purity, in a sense, precludes the direct "touch" of the
composer: "the tragedy of music is that it begins with perfection. You can see all the
time, while you are looking at a terrific picture, where the artist has changed their
mind. I love those Mondrians where you can see it's erased.... There's nothing like
that in music" 53 . Thus in Cezanne's painting, his "intelligence and touch have
become a physical thing, a thing that can be seen. In the modulations of Beethoven
we do not have his touch, only his logic. It is not enough for us that he wrote the
music. We need him to sit down at the piano and play it for us"54.
Feldman's concern, then, is to create a music with "surface" definition -
"time canvasses" which attempt to capture the direct experience of temporal
existence - and hence to give up the control of his material as far is possible while
still being able to call the piece his own. The composer, according to Feldman,

49 Paul Griffiths, "Morton Feldman," Musical Times CXIII/1556 (August 1972), 758.
50 Peter Dickinson, "Feldman Explains Himself," Music and Musicians XIV/11 (July 1966), 22.
51 Samuel Beckett, Disjecta , op. cit., 171.
52 Morton Feldman, "Essay" in Essays, op. cit., 116.
53 Fred Orton and Gavin Bryars, "Morton Feldman Interviewed by Fred Orton and Gavin Bryars,"
Studio International CXCII (November - December 1976), 246.
54 Morton Feldman, "Between Categories," op. cit., 4.

212
cannot simply and tyrannically manipulate his material, but must pay real attention
to it: "the composer may have plans ... but the music others" 55 . The relationship to
Beckett's statement that "the kind of work I do is one in which I'm not master of my
material" 56 is clear, and such an attitude is vital to the attempt to express the
ungraspable nature of being.
Feldman once wrote, "what concerns me is that condition in music where the
aural dimension is obliterated", moving on to explain that he means this not in the
sense of inaudibility: "I think of Schubert, Fan tasie in F-Minor. The weight of the
melody here is such that you can't place where it is, or what it is or what it's coming
from" 57 . The ideal of a sourceless music of surface in relation to which the listener
does not know how to fix his or herself is thereby evoked. The endlessly self-
reflective, shadowy character of the material and organisation of Neither can be seen
in this light - the treatment of pitch, rhythm, and form, the minimisation of
eventfulness, and the promotion of orchestration to pre-eminence, all contribute to
the effect of movement around a central absence. Again, this relates to Feldman's
attitude towards the libretto and clarifies the sense of its implications being somehow
pre-existent and already known; the musical processes attempt to render the
impression of the piece having begun before its opening and continuing beyond its
end. Thus, while the expected authoritative essence is absent, the terms within which
it has been sought revolve endlessly. In this sense, and through the work's
identification with Beckett's view of the human condition, the lack of concern for
the intelligibility of the soprano's words can be seen as a fundamental and necessary
part of the process of setting this particular libretto.

Beyond the specific correspondences between Feldman's music and

Beckett's text, it is possible to trace analogies with Beckett's general status as a
bilingual author. In his book Beckett and Babel, Brian Fitch draws attention to
Beckett's unique position as a writer and self-translator producing each text in both
French and English. As was discussed earlier, Fitch points out that in translating a
text Beckett often made alterations, frequently of single words or phrases, but
sometimes of whole passages, such that the two versions of each work are
significantly different. This calls into question the status of the work: neither can be
seen as the "correct" or authoritative version, and yet the two are not the same. Each
is dependent upon the other since, while the second text cannot exist without the
former, the changes and its temporal succession suggest its priority. In terms of the
Derridean concept of the supplement, it is this very addition - that which seems to

55 Peter Dickinson, loc. cis,

56 hard Shenker, Joe, cit.
57 Morton Feldman, "The Anxiety of Art" in Pays, op, cif., 89,

213
guarantee the presence of an original - which reveals the lack in each, opening up an
absence. From this perspective, there is no original and the status of the work is
thrown into crisis through its unstable location in the very movement between
languages. The contradictions between the two versions deny the text any existence
as a "whole" other than in some purely hypothetical space within which the
differences could co-exist. As Fitch concludes, "Beckett's persistence in producing a
second-language version of each and every one of his works is intimately bound up
with his conception of his fundamental enterprise as a writer" 58 ; beyond the content
of the works, textual authority is effaced within the actual process of creation (just as
Feldman attempts an "inaudible" music), a fact which serves as the ultimate denial
of the viability of effective literary expression.
In the light of this, Feldman's fascination with Beckett's method of repeated
translation becomes particularly relevant, especially considering his own view of
orchestration as a musical equivalent to translation. The analogy, however, opens up
a problematic area in which certain attitudinal differences begin to emerge. While
Feldman laments the perfection of music and attempts to create a musical surface by
emphasising the materiality of sound, Beckett seems to move in the opposite
direction, breaking down the structures of language, as if to dissolve its substance
into something more pure and direct (and, ironically, something more musical). This
situation is, however, more complex than such a simple opposition might suggest,
for, despite the apparent divergence, both see the problem in similar terms. While
Feldman appreciates the materiality of words and paint in contrast to the purity of
music, this is not from any wish to deny music its abstraction, but rather from his
concern to make the process of composition its own subject matter. This approach
developed through an appreciation of Abstract Expressionist painting: he gives the
example of a Jackson Pollock, wherein the way the paint falls onto the canvas is
clearly formative of the work's subject59 , and this corresponds to Beckett's attempt
to use language in such a way that "the thing I am trying in vain to say may be tried
in vain to be said"60.
In interviews and essays, Feldman often returned to the idea of a music
without instruments, a music that would bypass the problem that performers are "not
interpreting the music; they're interpreting the instrument, and then the music"61.
Thus Feldman's attempt to give his music a certain plasticity and Beckett's
dissolution of linguistic structures are both results of the need to bypass restrictive
intermediary factors which unavoidably falsify the directness of expression by

58 Brian T. Fitch, op. cit., 229.

59 Fred Orton and Gavin Bryars, op. cit., 245.
60 Samuel Beckett, "Three Dialogues with Georges Duthuit," op. cit., 123.
61 Cole Gagne and Tracy Caras, op. cit., 166.

214
dissociating what is to be said from how it is said. While Feldman may believe that
the "impurity" of words restricts their distortion by the performer or the reader,
Beckett would seem to disagree, as is shown by his assiduous direction of his
plays62 . Effectively, both Beckett and Feldman use the meeting point of their media
and the differance of their signifiers to emphasise both the self-referentiality of the
works and, at the same time, their fundamental relationship to the condition of being,
to the impossibility of self-presence: each leads us "to re-enact what might be called
our extensive identity in the world, an identity forgotten or repressed by the
authoritative self intent on reinforcing its boundaries in order to know better what is
beyond them"63.
Feldman's assertion that "for art to succeed, its creator must fail" 64 seems to
echo Beckett's comments on the impossibility of expression, yet a vital difference
remains. Feldman once stated, "where in life we do everything we can to avoid
anxiety, in art we must pursue it" 65 , but his music in general, and Neither in
particular, simply do not approach the level of consternation of Beckett's work.
Beckett's later works, including the Neither libretto, may have moved beyond the
desperation reached in The Unnamable, but the residual anxiety of the attempt to
find a position from which self and other can be melded into the unity of full
presence remains. In Feldman's case, however, the sense is always of the wealth of
possibilities inherent within reduced circumstances 66 : even the above quotation
regarding the necessary failure of the artist includes the success of the art work itself,
a possibility which Beckett would not admit. In Silence, John Cage tells of a car
journey with Feldman: "out of a sound sleep, he awoke to say, Now that things are
so simple, there's so much to do.' And then he went back to sleep" 67 ; while the
incident may be from early in Feldman's career, the positing of endless creative
possibility is equally relevant to later works, including the generative properties of
Neither. Feldman's association with Cage provides an interesting counterpart to his
relationship to Beckett and helps the assessment of aesthetic differences; while
Cage's assertion that Feldman "is not troubled about continuity for he knows that
any sound can follow any other" 68 may overstate the case, denying a concern with

62 Consider, for example, Billie Whitelaw's descriptions of working on a Beckett text by listening to
him read it and then following his intonation and timing. See Jonathan Kalb, op. cit., 234.
63 Leo Bersani and Ulysse Dutoit, Arts of Impoverishment: Beckett, Rot hko, Resnais (Cambridge,
Mass.: Harvard University Press, 1993), 207.
64 Morton Feldman, "The Anxiety of Art," op. cit., 91.
65 Ibid., 96.
66 In an interview, Feldman said "whether it's on the keys of the piano or on the canvas, there are
thousands of other possible notes or marks to choose from". Fred Orton and Gavin Bryars, loc cit.
67 John Cage, "History of Experimental Music in the United States" in Silence , op. cit., 72.
68 , "Juilliard Lecture" in A Year From Monday (London: Marion Boyars, 1968), 98.

215
"keeping the party going" 69 , it serves as a reminder of Feldman's roots in the
experimental music of the 1950s and 60s.
Feldman's Neither may articulate precisely the ceaseless motion back and
forth and the instability of the attempt to locate an original point of focus - the
contradictions of not-quite-full presence and not-quite-complete self-effacement may
be simultaneously delineated without assimilation into unity - but the final state is of
the acceptance of plurality, rather than Beckett's problematisation of that acceptance.
Our reaction to Beckett's attempted "fidelity to failure" 70 may be complicated by the
appreciation of the expressive power of Beckett's work, but while Feldman can
accept contradiction into the equation, Beckett's work achieves both formidable
linguistic expressivity and the problematisation of the creative act. Ultimately, the
very contradiction within Feldman's attitude indicates the prevalence of a positive
approach to which dialectical justification is unnecessary, an approach which
Nicholas Zurbrugg sees as typical of the generally affirmative nature of American
postmodernism (strongly influenced by Cage)71.
Feldman's assertion that he never has to worry about having ideas 72 even
denies the artist his or her traditional distress at being faced with a blank piece of
paper or canvas. Feldman thus lies somewhere between Cage and Beckett, adapting
the terms of each and presenting them simultaneously in full recognition and
acceptance of their inherent contradictions. Feldman, like Cage, "rejects the
limitations of the past rather than worrying about the limitations of the present and
the future" 73 . For Beckett, in contrast, the weight of literary history hovers over his
work as a reminder of past heroic failures. Beckett's work is innovative, but through
an angst-ridden process of refining both his own work and its relationship to literary
tradition. Feldman's relationship to the history of Western music is more complex
than he would admit; despite the early "unfixing" of sound from the musical canon
and its academic study (since "sound does not know its own history" 74 ), later
writings seem to make increasing references to past composers75 . Yet this anxiety is
purely personal and, despite changes in compositional style, it is hardly apparent in
the music.

69 Richard Berms and Adrian Jack, loc. cit.

70 Samuel Beckett, "Three Dialogues with Georges Duthuit," op. cit., 125.
71 Nicholas Zurbrugg, The Parameters of Postmodernism, op. cit, 55-6.
72 See Fred Orton and Gavin Bryars, O. cit., 247.
73 Nicholas Zurbrugg, The Parameters of Postmodernism, op. cit., 12.
74 Morton Feldman, "The Anxiety of An," op. cit., 86.
75 In an interview, Feldman described his retreat from Cage's absolute abandonment of artistic
control: "I once told Cage: 'John, the difference between the both of us is that you opened up the door
and got pneumonia and I just opened up a window and got a cold—. Fred Orton and Gavin Bryars, op.
cit., 246.

216
 Clearly, then, the aesthetic correspondences between the work of each artist
are many. Both Beckett and Feldman locate the reader/listener within the instability
of the experience itself, rather than allowing the safety of objective contemplation
from without. Thus the work comes to exist dynamically within the space of its
reception: as Feldman wrote with reference to the painting of Philip Guston, the
work is "not confined to a painting space but rather ...[exists] somewhere in the
space between the canvas and ourselves" 76. However, while Beckett retains the
sense of a struggle with the semantics and the history of his medium through a
process of refinement rather than rejection, Feldman frees sound from the old
structures of goal-oriented tension and resolution but, having done so, does not look
elsewhere for a means of recasting the anxiety of expression. In this case, the very
clarity of Feldman's approach - his appreciation of the "deity of sound" 77 - precludes
any real pursuit of anxiety. This is again reminiscent of Feldman's acknowledgement
that the opera is less tragic than the original text. It seems, therefore, that Feldman's
insistence upon a new text was unnecessary: the opera effectively renders aspects of
the subject and general effect of Beckett's output (most especially the later works)
successfully in musical terms.

76 Morton Feldman, "After Modernism" in Essays, op. cit., 106-

77 Robert Ashley, op. cit., 364.

217
Richard Barrett Nesongeplus our

While it would be hard to find two composers more aesthetically disparate

than Morton Feldman and Richard Barrett, there are certain similarities in their
relationships to Beckett. Richard Barrett has produced a whole series of
compositions with quotations from Beckett texts written into the scores. No attempt
has been made to set the words - indeed, it seems that such a concept would be
anathema to Barrett - but the repeated references to Beckett strongly suggest that
Barrett must see his compositional projects in relation to the preoccupations of the
author. On examining the works, many aesthetic parallels begin to emerge (and,
naturally, to raise questions about the relationship between the different media), and
it is here that the link to Feldman's neither becomes clear: while Feldman may have
chosen to set Beckett's words, it is nevertheless his actual treatment of musical
material in which lies the link to Beckett, and this is equally the case for Barrett. For
both composers, the attraction to Beckett is more the result of a perceived aesthetic
affinity than of a desire to give the words an added dimension through their musical
setting.
Richard Barrett is a relatively young composer, but came to music late after
first studying science. His works have attracted a high degree of interest, thanks
partly to his association with the so-called "New Complexity" movement. However,
while he undoubtedly shares some of the concerns of other composers of complex
music (such as its prime exponent, Brian Femeyhough, and others such as Michael
Finnissy, James Dillon, and Chris Dench), Barrett's relationship to "New
Complexity" is qualified by the strength of his individual concerns.
For Barrett, complexity is a necessary result of the disappearance of common
practice in music-making of the twentieth century. The current plurality of musical
styles is such that composers can no longer rely upon any tradition of performance
practice (Barrett's favourite example of such a tradition is the slight rubato
commonly introduced into waltz rhythms by the lengthening of the first beat).
Instead, every detail must be included in the score, and the intricate notation is
therefore a necessary result of accounting for the complexities of any performance
situation. Beyond this, however, the difficulty of realising such notation cannot
avoid highlighting the performer's struggle to play the music accurately. Barrett
shares this emphasis with Ferneyhough; both stress that the foregrounding of the act
of performance differentiates itself from the Romantic tradition of virtuoso
performance by focusing on the actual process of note production, rather than on the
player's mastery of the instrument. For Ferneyhough, the result is a kind of
objectified virtuosity, wherein the performer's ego is transcended through the intense
concentration required by the process of realisation, and a more direct contact

218
between composer and audience is thereby achieved 78 . However, while this
immediacy is very much a part of Barrett's brand of complexity, his emphasis is
instead upon the difficulty, even impossibility, of the situation in which the
performer is placed. Faced with such incredibly detailed notation the player will
inevitably fail to give a wholly accurate performance, and it is this process of failure
which seems to interest Barrett. The extremity of the situation simply exaggerates
usual performance activity, and Barrett's adoption of a complex mode of writing
therefore problematises the casual acceptance of the situation of performance and,
indeed, of musical expression itself.
In this way, the reason for Barrett's attraction to the works of Beckett starts
to become apparent. Clearly, it has nothing to do with any perception of "musical"
elements within the texts (and Barren has himself made this clear 79 ), but instead lies
in a common need to question the expressive possibilities available, and to do so
through the very act of creation. Beckett is by no means the only figure to have
inspired Barrett - other works take their titles or involve quotations from authors
such as Pinget, Flaubert, Proust, Lautreamont, and from the painter Roberto Matta -
but he is by far the most prevalent source 80 : indeed, Baffett's pre-compositional
work for his string quartet I open and close consisted of reading and re-reading
Beckett's entire output. Even those works which make no mention of Beckett retain
the same attitude towards composition, opening up the question of quite how similar
concerns can be examined in the different media of language and music.

On the simplest level, Barrett is interested in monologues. Several of his

pieces are for solo instruments, (Tract for piano, air for violin, Nothing elsewhere
for viola, and knospend gespaltener for clarinet, for example), while his ensemble
pieces often include monologic sections which may take the form either of cadenza-
like passages or of the dramatic opposing of one instrument with the others. Ne
songe plus a fuir81 (Dream 170 more of fleeing) for amplified solo 'cello is one of

78"Fenieyhough hopes that by presenting him [(lie performer] with almost insuperable difficulties he
will suppress his subjectivity and any personal desire to interpret the music - there simply would not
be time or concentration left while struggling to comply with all the notated difficulties." Jonathan
Harvey, "Brian Ferneyhough," Musical Times CXX/1639 (September 1979), 724.
79"Of course much has been said on the 'musicality' of these texts, in sonorous terms, structural
terms and so on. But I don't think that was the main reason for the attractiveness of that body of work
to me." Richard Barrett, letter to the author, 16 June 1994.
80 Several of Barrett's pieces take their titles from Beckett: I open and close (1983-88) for string
quartet and optional amplification, and Another heavenly day (1989-90) for Eb clarinet, electric
guitar, and double bass, for example. Other works are prefaced by quotations from Beckett, or else
have quotations written into the scores, alon gside the music. Examples are Anatomy (1985-6) for
eleven instruments, and Tract, part one (1984-89) for solo piano. The works are all published by
United Music Publishers, London.
81 Richard Barrett, Ne songe plus et lid,- for amplified solo 'cello (London: United Music Publishers,
1985-6).

219
 E-4-00

r 2 dX

e2 "P

4219
Barrett's most successful pieces to date. The title comes from a painting by Chilean
surrealist Roberto Matta; according to Barrett, it depicts "a dark, troubled
atmosphere within which anthropomorphic figures are immersed in attitudes of
desperation, imprisonment [and] oppression, surely influenced by the often brutal
recent history of the artist's home country" 82. The work, therefore, has a specific
political background (indeed, Richard Toop sees it as part of a post-war tradition of
works in which the 'cello is used as a symbol of human suffering, citing Bernd Alois
Zimmerman's Canto di Speranza, Isang Yun's 'Cello Concerto, and Ferneyhough's
Time and Motion Study II (originally called Electric Chair Music) as predecessors83
). In addition to the Matta reference, however, Barrett prefaces the score with a
quotation from Beckett's Molloy ("stories ... I have not been able to tell them. I shall
not be able to tell this one"), and a quotation from As the story was told is placed at
the end of the piece: "no, was the answer, after some little hesitation, no. I did not
know what the poor man was required to say in order to be pardoned, but would
have recognised it at once at a glance, if I had seen it". Thus Barrett chooses
accompanying quotations which might refer to the background political situation,
but which could also describe the processes of composition or performance.
The piece is divided very clearly into eight sections - bars 1-33, 34-59, 60-81,
82-111, 112-120, 121-127, 128-133, and bar 134 - such that the latter sections are far
shorter than those of the opening (the last section comprising a single very long bar).
Within these, the bars themselves form self-contained units clearly demarcated by
the dynamic outlines, by the use of rests, or by the frequent placing of commas at the
ends of the bars. The bar-lengths hover around a mean of 5/8, and the performance
details state that each bar should be played as if taking place in a single breath (the
commas thereby acting as breaks for gasps of air): the total effect emphasises the
monologic nature of the piece and is highly reminiscent of Beckett's How It Is,
wherein the protagonist emits a stream of grammatically incomplete phrases,
punctuated only by actual gaps in the text layout.
In many ways, the first section sets up the pattern for those which follow. It
begins with the minimal, bar-length gesture of a long, accented C# harmonic, high
on the bottom string (which has been tuned a semitone lower than normal). The note
begins sffiez and diminuendos, becoming an ordinary stopped note with a small
glissando down to a B quarter-flat at the very end. This bar is repeated five times,
allowing the establishment of its gestural identity before the development of the
following bars (see example one). Over these bars, each element is gradually
transformed. The short glissando at the end of the first bar is developed, first by its

82 Barrett quoted in Richard Toop, booklet notes to the Elision Ensemble CD of Barrett's music
(Etcetera KTC 1167, 1993).
83/bid.

220
extension (in bar 7) into a plunge down to the bottom open string, producing a
double-stop which is itself a repeat of the opening pitches transposed inwards by a
quarter-tone and displaced by an octave. At the same time, the main note decreases
in length until it is so short that the glissando itself becomes the opening gesture of
the bars. In the course of this, the C'I4 has a B added to it, and this double-stop is
gradually moved down in pitch while the pitches at the base of each glissando
gradually rise from bar 12 onwards, often by microtonal intervals. At bar 14, the
initial plunge downwards is abandoned and the low accented B (along with the next
open string, the F# a fifth higher) takes over as the focal point at the beginning of
each bar. This string now becomes the point of return from which each bar sets out,
straining up into increasingly frantic glissandi and pizzicati (and the fact that these
following bars effect an elaborated inversion of the opening glissandi is emphasised
by the hovering around the harmonic C quarter-sharp in bar 14). The dynamic
structure of each bar is similarly transformed, varying according to the placing of
material: the downward glissandi always involve a crescendo, whether from
pianissimo to piano (as in the small opening glissandi), or from pianissimo to
fortissimo (as is the case with the three octave plunges clown to the /ow B). The
general dynamic outline of most bars, however, follows a single trajectory, either
from very quiet to very loud or vice versa.
These opening few bars provide the gestural material and the points of focus
from which the rest of the first section is generated, deploying increasingly frenzied
material, often in quasi aipeggiando figuration but with microtonal pitch
adjustments. While the rhythms are complicated and the pitches very difficult to find
due to the constant use of quarter-tones, harmonics, and double-stops, the processes
of gestural transformation are surprisingly easy to follow in general terms. Basic
areas of pitch are established and become associated with different types of material;
for example, in each of bars 13 to 18, the 'cello at one point plays an harmonic
glissando oscillating around two areas, the first of which starts by covering the
smallest of intervals (Gb-0) and gradually expands over the bars (until it covers A
quarter-flat to E quarter-flat), while the second begins by covering just over a sixth
(D quarter-flat to B) and again expands slightly (both within each bar and from one
to the next). Additionally, because so much of this material involves expansion
either outfivin the smallest intervals of a quarter-tone to a tone, or out to nearly an
octave (i.e. to roughly the inversion of the quarter-tone or tone), and because the
constant use of glissandi and harmonics generates an approximate sense of pitch, it
is very easy to hear these isolated areas as transpositions and transformations of the
original basic gestures.
Once the bottom open string has been sounded at the end of bar 7, it becomes
the major focal point of the section, recurring almost every bar (and often more than

221
 once). Its use at the base of the glissandi (either as the starting point or at the end), or
held under the start of a oscillating harmonic glissando, gives the impression of it
generating the rest of the material, acting as a root from which the bow attempts to
pull away, but to which it is constantly drawn back. Its frequent occurrence in a
double-stop with next (0) open string, and with the later addition of the top two
open strings (again at the bar openings, from bar 23), implies a conception of the
'cello's open strings as the resonating force from which each bar attempts to
develop; as will become clear, this corresponds to Barrett's conception of his
processes of pitch selection. The effect is complemented by the instruction that the
harmonic glissandi "are to 'emerge' from the upper partials of the low B"; at this
speed, the 'cellist cannot really hope to be fully in control of the emergence of
harmonics, but the instruction gives a strong indication of the desired effect.
The repeated plunging down to the bottom strings followed by the straining
away and upwards into the higher reaches of the instrument, all demarcated by
breaks for gasps of air, effects a clear sense of expression under restraint. The
impression is of a musician making repeated attempts to present something of
meaning and aid its development, perhaps getting a little further each time (at least
for a while), until it becomes clear that no progress is being made and the attempts
become more hysterical. The oscillating glissandi unavoidably suggest a search for
the "right" notes, and Baffett's written instructions clarify this: the opening is
marked "with barely articulated anger", and bar 26 is marked "increasingly
incoherent, phrases becoming wild spasms". By the end of the section, the hysteria
has degenerated into nothing but brief, frantic double-stopped glissandi between the
areas thus far pinpointed, often with the accompaniment of finger percussion.
Despite the clear definition of this first section, in no sense does it form a completed
whole. Instead, the sense is of something abandoned, of faith having been lost in the
potential of the material to become meaningful. While the expansion of initial ideas
and the recurrent exploration of particular pitch areas and intervals (usually
themselves related to the opening) suggest development, the further the 'cellist
moves from the fundamental notes, the more desperate the impression: the intervals
covered by the glissandi widen, and the sound becomes more screeching and
scraping (as a result of the higher harmonics). The sense of development is therefore
revealed as misleading, and Barrett's use of the narrow opening glissando followed
by the enormous breadth of the glissando in bar 7 seems almost to parody the very
nature of motivic musical development - in a sense, any music could be seen to have
grown from such elements: the musical result is shown to be purely arbitrary, rather
than the result of a uniquely inspired process. As Barrett has suggested, "one needs
to have in mind that there is some ineffable vision there in the midst of it, which
needs to be got at, yet I know all the time, and so does everyone else, that it isn't

222
 >

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CA.
 really there ... it's a process of gradually finding out the truth that there was nothing
there in the first place" 84 (sentiments which relate closely to those of Beckett).

The first section sets up the pattern for the rest to follow. The material of the
following subdivisions, however, is generally more restricted than that of the first,
each section elaborating a search for expression within one main type of material.
The second section (marked "pesante, non legato: dogged and disjunct, becoming
increasingly hysterical and convulsive") is mainly concerned with glissandi (on
stopped notes rather than harmonics). The main notes are stressed or accented,
giving the effect of the left-hand fingers attempting to create a coherent line by
hanging on to fixed pitches for as long as possible before being pulled away to the
next position. No system of pitch organisation is audible, and Ban-ett does not use
recurrent points of focus as clearly as in the first section, yet occasionally within a
bar a particular note (or a note in close proximity) will be reiterated after a sudden
plunge away. The speed and the use of glissandi disorient the listener to a certain
extent, such that the return to a pitch from the same general area as a recently
sounded note is perceived as establishing a momentary focal point (especially since
the intervals between clear pitches are either fairly wide - almost or just over an
octave - or very small).
In the first bar of the section (bar 34), for example, the top C and C quarter-
sharp, and the lower Ab and A quarter-flat are heard as two demarcated regions,
while in bars 37 and 38, the area around E and E quarter-flat a tenth above middle C
is returned to repeatedly (see example two). Even instances as insubstantial as the
brief reiteration of the B quarter-flat near the end of bar 41 attract the attention of a
listener eager to make some sense of the constant sliding back and forth. As with
bars 1-34, this section grows progressively more frantic due to the increasing use of
very fast string-crossing and the shortening of those clear notes which seem to
provide the only stability. Additionally, the sense of onward struggle is emphasised
by the progression upwards to the very high F quarter-sharp, dg°, G natural, and A in
the penultimate bar (bar 57), before the instrument seizes up on a tremolando
harmonic chord. The straining towards this summit, though hard to hear clearly, is
suggested throughout the section by the isolated sounding of gradually higher
pitches from this region (over two octaves above middle C) in the midst of the
frantic playing of lower notes. The section begins with a high C, followed by a leap
back up to C quarter-sharp later in the bar. A high D quarter-sharp occurs three bars
later, E quarter-sharp in the next bar, a glissando to F quarter-sharp in bar 39, and a
G quarter-flat a few notes into bar 40. From this point, the ascent seems to become

84 Barrett quoted in Richard Toop, "Richard Barrett in Interview with Richard Toop," Sounds
Australian XXIX (Autumn 1991), 31.

223
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more difficult, the high notes being sounded more infrequently: bar 45 includes an A
quarter-flat, bar 52 an A quarter-sharp and Gs, while bar 55 falls slightly in order to
reactivate the climb through F quarter-sharp (with an F acciaccatura), G quarter-flat
and A, before the final attempt in bar 57 (see example three). This contributes to the
general effect of increasing desperation and the final abandonment of the material.
The following sections work through similar processes, each within its own
distinct timbral colouring. The third section is muted and sul tasto, and is marked
"veiled, melancholic, distant". Each bar opens with a chord, often taking either the
F# or A string (or both) as the root and usually partly comprising harmonics
(frequently especially awkward false harmonics, thereby emphasising the indistinct
opacity of the sound). From each chord, a certain pitch (or pitches) is selected and
extended into the bar; the 'cello usually oscillates unsteadily around the quarter-tonal
intervals surrounding these pitches, giving a portamento effect which, instead of
leading somewhere, simply fades away through a long diminuendo, giving the effect
of a chord disintegrating into its overtonal vestiges (example four). Gradually, this
residue is expanded, growing in importance and taking over from the opening
gestures as the main point of interest. Again, some kind of development seems to be
taking place from one bar to the next, with the widening of the intervals, the
introduction of glissandi, and the increasing incidence of notes. Each bar generally
begins at a progressively higher dynamic level, until from bar 76 the bars end in
sudden crescendi through wide harmonic glissandi: over the final few bars these
gain in importance, until the last bars comprise nothing else. Thus, as in the first two
sections, the activity becomes gradually more frantic (though the effect is this time
restricted by the use of the mute, the harmonics and the instruction to play sul tasto),
until the last desperate bars fade out in swooping harmonic glissandi which freeze on
a final chord, nothing having been achieved.
The fourth section (from bar 82) attempts to develop "grinding and
laborious" quarter-tonal double-stops (example five). The upper and lower lines,
often both moving by glissandi, are pitted against one another by means of a gradual
crescendo from mezzo-piano to fortissimo in each bar of the lower part, and a
diminuendo from sffz to mezzo-piano in each bar of the upper part - even if the two
separate dynamic outlines are not audible, the effect of the lines struggling against
one another is apparent in the glissandi. Regular bow changes emphasise the
laborious sawing back and forth, and (as usual) the movement is often around the
same or similar pitch areas; the bars often end only a very small distance from the
starting point, adding to the impression of little having been achieved. In bar 99, the
music seizes up on a fff, grinding, semitonal double-stop, but starts afresh in the next
bar. This time, though, the 'cello gradually covers more wide-reaching pitches, again

224


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giving the impression of increasing desperation, until bar 111 accelerates out of
control.
Section five comprises very "nervous and hesitant" material, oscillating
quickly between differently articulated bowed and pizzicato notes, each bar (except
the last, which is "gently disintegrating") following a long crescendo and a
correspondent change from sul pont to natural playing (example six). Section six
("nightmarish and indistinct"), on the other hand, echoes the third subdivision's use
of an sffz opening chord (this time nearly always comprising the outer two open
strings) which fades into barely audible oscillations around its remnants (see
example seven). Here, however, the use of finger percussion and of the bow behind
the strings, molto sul pont, give a different, scraping quality to the sound. There is
again some sense of the recurrence of certain pitch areas, but this is now limited by
the insubstantial nature of the material.
Each of these sections repeats the articulation of an attempt to develop
something concrete, but by the time the six bars of the penultimate section are
reached, defeat is virtually inevitable - all that can be attempted is "groaning" around
the area of the D below middle C (see example eight), on different strings and with
different articulations, as if in final brief attempts to develop something from the
note (and, significantly, this pitch is again that of the D open string). Each bar begins
fff but sul pont; the sound quality is therefore extremely harsh, and the section ends
with a single quarter-tone (D and E quarter-flat) bowed "unbearably hard" until the
bow comes to a complete standstill. All that is left for the final "fleeting delirious"
one bar section is frantic col legno barna° behind the bridge and finger percussion
which very occasionally picks out the notes of the open strings (or these same
pitches in octave displacements): the articulatory paraphernalia remain, but the
actual musical substance has evaporated. The whole piece fizzles out with the
plucking of the bottom open string, sffz, followed by the light touching of the string,
pppp, to damp it and to hint at the overtone dr° (in a final reference to the piece's
opening gesture - see example nine).
In a sense, then, sections two to eight follow the template of the first section,
each comprising a sequence of bars which take similar starting points to one another
and attempt to develop something substantial, before falling away in frustration.
However, none of these passages achieves as strong a sense of searching through
material as the opening. This is partly due to the fact that the initial section
comprises a wider range of material types; sections two to eight each have their own
specific limited range of timbral characteristics. While section one does have clear
gestural preoccupations, its spectrum of sound sources is wider, ranging from
ordinary double-stopped chords (with or without glissandi and covering a wide
range of pitches), to harmonic glissandi, and sometimes including sul pont playing,

225
fete, pizzicato, finger percussion, and arpeggio figurations. Each of the sections,
therefore, explores different facets of section one, thus giving the impression of
examining the residue of a fundamental in a manner correspondent to the internal
workings of each bar. In this way, the first section could be viewed as providing,
albeit inexplicitly, the range of expressive devices and timbres upon which the
following sections will attempt to focus in order to attempt the derivation of a piece;
it therefore seems appropriate that while the first section does initially delude the
listener with impressions of development, the increasingly limited resources of
successive sections gradually undermine this effect, until the music can barely be
said to have achieved anything more than futile gesturing.

Such a clear depiction of failed expression could be interpreted in several

ways. The most obvious is naturally the link, through the title, to the restrictions
upon freedom in oppressive regimes (and Barrett has suggested that the impression
should be of the music being "extorted from the 'cello as if under interrogation"85).
However, in hearing (and especially in seeing) this piece performed, the most
striking aspect of the situation is the fact of an instrumentalist attempting to play a
piece of music (and, of course, the audience may be unaware of the significance of
the title). The effect of struggle is twofold, for while the music itself articulates a
search through potential material, the player is faced with notation of great
complexity from which a performance must be unravelled. In this sense, the struggle
is that of the extreme performance situation, but also that to create a piece of music
of any real significance.
The composer is obviously keenly aware of the physical aspect of
performance; like Ferneyhough, Baffett's music takes on a meta-musical level in that
it is both complex and about that complexity. Percussionist Steven Schick has
written of the necessity of choreographing his performance of Ferneyhough's Bone
Alphabet such that the physical and aural aspects are thoroughly integrated in the
process of learning 86 . Similarly, Barrett's attention to details of bowing, to the exact
placing of notes on the string, and to the mode of note production (or, more
precisely, to the effect required of the mode of production), reveal a sense of the
physicality of the performance process as integral to the piece. The expression
markings tend to give emotive descriptions of the required effect, sometimes even
describing the state of mind to be suggested (in Dark ages (1987-90), for example,
Barrett uses instructions such as to play "as if straining vainly to continue" and

85Barrett quoted in Richard Toop, "Four Facets of the New Complexity," Contact XXX (Spring
1988), 36.
86Steven Schick, "Developing an Interpretive Context: Learning Brian Ferneyhough's Bone
Alphabet," Perspectives of New Music XXXII/1 (Winter 1994), 132-53.

226
"sliding helplessly back from silence"). In the solo piano piece, Tract, these dramatic
elements are made more explicit with the inclusion of directions as to both how the
pianist should enter ("walk slowly and wearily onstage to piano with unsuccessfully
suppressed apprehension as if about to embark on a compulsive but eviscerating
experience for the thousandth time.... Move hands slowly to keys and remain there
for a disconcerting time before beginning"), and how the piece should end ("stop
dead with no sense of completion. Remain motionless, without relaxing, throughout
the silence, hands remaining at the keyboard, eyes at the score").
Just as Barrett creates drama by pushing the natural characteristics of the
situation to extremes, in Ne songe plus a fuir his treatment of the 'cello and the pitch
material is derived from the fundamental nature of the instrument itself. Thus an
instrument with great potential for beauty is stripped of its lyrical tradition, and the
four open strings and their overtonal resonances provide the basis of the material.
Despite the mass of aural information, therefore, the perception of the open stings as
gravitational "roots" towards which the bow is constantly pulled back corresponds to
Barrett's conception of the material. Beyond this, however, the processes of pitch
selection are far more complicated, based on statistical processes developed by
computer. The piece, like other Barrett works, is based on the development of an
array of "virtual pitch material" 87 from which the final pitches are extrapolated. This
material may have particular characteristics; an early example is the work CoIgitum
(1983-5), wherein the virtual material takes the form of four modes with notes which
function as the "hypothetical centre of computerised, 'probabilistic' distributions -
the most probable outcome at any moment is a note of the mode itself, the next most
probable outcome a semitone above or below etc." 88 . In Anatomy, Barrett chose to
focus the distributions around glissandi rather than fixed notes, with the result that
even the "virtual harmony" (which may or may not arise from these vectors) is in a
constant state of flux. Returning to Ne songe plus a fuir, here the virtual material is
derived from the nature of the 'cello; Barrett divided each string into eight
overlapping registers, each sampled vectorially such that at any moment thirty-two
pitches could potentially be available (though these notes are not necessarily all
different). In this way, a large proportion of the virtual material - as much as 85%,
Barrett suggests 89 - never finds its way into the piece. Thus the process corresponds
to the duration of the work, generating centres of "pitch probability" which
transfoim throughout the work and from which the actual written pitches are derived

87Barrett has written that "the word 'virtual' is used in its original sense, ie. as opposed to 'rear ; the
common conjunction of the two words in recent years, though on the face of it meaningless, has
however achieved the sanction of usage to the point that I've now more or less stopped referring to
'virtual material' for fear of misunderstanding". Richard Barrett, letter to the author, op. cit.
88 Richard Toop, "Four Facets of the New Complexity," O. cit., 33.
89Barrett quoted in Richard Toop, "Richard Barrett in Interview with Richard Toop," O. cit., 28.

227
 at further levels. Barrett sees the development of this process as realising his concern
to let his pieces follow a centripetal process, "moving from the 'architectural' to the
'anatomical', so to speak (as a result of searching for methodologies which were
congruent with my own perception)" 90 . This refers to Barrett's concern that his
music should develop in a manner appropriate to the psychology of perception and
memory - hence his preference for exponential processes, as the fact that the rate of
change increases as the process develops seems (to Barrett) to correspond to the way
the memory allows the mind to assimilate music: "a given situation is apprehended
and then a certain change to that situation can be apprehended and, as one becomes
more used to the kind of network of ideas initially set up, it changes more and more
rapidly without one losing track of it"91.
While it would therefore be impossible to follow the details of Barretes
computer-based procedures of pitch selection without knowing the full mathematical
details, such knowledge would not aid the understanding of the piece. Similarly, it is
important to note that Barrett expresses a certain reluctance to describe the specifics
of the processes, not from any desire to conceal information, but because "such
processes are of significance only in as much as they form a contributory layer to the
work's formal/expressive conception" 92 . In other words, in the case of Ne songe plus
fuir, the significance lies in the fact that the virtual material is taken from the
anatomy of the instrument; Barrett suggests that his procedures realise the possibility
of "sculpting' pitch materials (for example) from the nature of the instrument
itself' 93 , and this is relevant to his attraction to composing solo pieces. In other
works, the process is taken to further extremes; for example, air94 derives its pitches
initially from a virtual network of trajectories of the left-hand over the violin's
fingerboard. The overall processes were traced by the constantly changing values of
the left-hand position (in terms of the first finger's distance from the nut) and its
extension (the distance between the first and fourth fingers), while the structure of
the right-hand part defined which strings were available at any point. The pitches
therefore resulted from the interaction of the two different levels (and pitch is only
one component of the strata)95.
The lack of detailed information regarding the workings of Barrett's
mathematical processes makes it hard to ascertain whether the perception of pitch
relations in Ne songe plus et fuir is purely subjective or an actual result of the
procedures. Nevertheless, the description of note relationships based on probabilities

90Richard Barrett, letter to the author, O. cit.

91 Barrett quoted in Richard Toop, "Four Facets of the New Compexity," op. cit., 32.
92Ricahrd Barrett, letter to the author, op. ca.
93Ibid.
94Richard Barrett, air for solo violin. (London: United Music Publishers, 1993).
95 , letter to the author, op. cif.

228
which gradually decrease as the notes move away from one another seems closely
linked to the perception of particular pitch areas as centres of gravity to which the
music constantly returns. This perhaps clarifies the meaning of Barrett's statement
that the music "cannot be 'explained' or analysed in these terms, only, if at all, by a
listener's intuition" 96 . This is most apparent in the use of open strings, but is also
suggested by the frequent phrases which expand from the same rough area (as in
section three, for example), or by the glissandi which are pulled back to a previously
sounded note (or a close relative) before being allowed to escape to a new pitch.
Again, this seems to clarify Barrett's comment that the processes are important only
in forming a layer of the structural and expressive conception, since it is the
formation of these gestures around the restrictive limits of gravitational centres
which plays the major role in generating the impression of an instrument in search of
effective expression.
Barrett's delineation of the bars as isolated units, each of a length which
fluctuates around a mean of 5/8, limits the distance that can be travelled in a single
bar; once the end of the "breath" is reached, the 'cellist must break off, as if for a
gasp of air. Within each bar, the rhythms are, again, determined by exponential
processes: as before, Barrett sees the proportions as correspondent to processes of
perception, even if the means by which the rhythms are generated remain
imperceptible. Barrett describes these rhythmic structures in the general terms of the
"hierarchical ordering of 'disturbances' in a chain of iterations" 97 which moves from
binary subdivisions (2:1), to ternary (3:2), and on to more and more distant
subdivisions. The frequency of occurrence of the different subdivisions is
exponentially proportional to the inverse of its "remoteness", such that, ideally,
every rhythm is conceived (and hopefully perceived) as a "more or less extreme
departure from an implied `fundamentar 98 : the irrational nature of the rhythms
therefore becomes compositionally meaningful. Barrett describes this as a kind of
"harmonics of pulsation", evoking the analogy of the hierarchy of the harmonic
series (an analogy which seems particularly apt in the light of the work's
exploitation of the resonant potential of open strings).
As with the determination of pitch, these compositional processes bear little
relation to the audible result; indeed, while it is possible to perceive focal pitch areas
(which may or may not result from the mathematical procedures), this is not the case
with the rhythmic divisions. The constant use of glissandi and the unavoidable
imprecision of the awkward harmonics deflect any attempt to hear the piece in terms
of related rhythmic structures. However, certain more important effects are audible:

96Ibid.
97Richard Barrett, "The Notation of Time: a Reply," Contact XXX (Spring 1987), 34.
98Ibid.

229
these concern the rate of note production and its relation to individual bar units. Due
to the pauses between bars, it is rare that durational patterns are comparable between
any two bars other than in extremely general terms (such as the lengthening or
shortening of the same or a similar gesture). Within the bars themselves, however, it
is possible to perceive the rhythmic subdivisions as correspondent to the pitch
structures in the articulation of general patterns of growth and decay. Thus each bar
of the opening (from bar 9 onwards, at least), follows a pattern of increasing
rhythmic incidence that corresponds to the broadening-out of the pitch material from
certain points of focus. Additionally, the outline of each of these bars is mapped onto
roughly the first two-thirds of the section as a whole; the general attempt at
development is followed by means of each bar starting a little further along the line
in terms of the rate of subdivision, with gradually increasing rates of note production
and greater irrationality. This disperses only as the failure becomes apparent in the
bars marked "increasingly incoherent, phrases becoming wild spasms".
Similar patterns do occur in the following sections, but to a lesser degree,
thereby adhering to the general delineation of increasingly restricted attempts to
escape the imposed structures. In a sense, therefore, these rhythmic shapes do follow
the model expected from exponential processes, the note-values becoming less
rational and shorter as the ability to perceive new information grows. However, in no
way is the listener able to hear the rhythms as related in any specific sense, other
than as a general growth in incidence from an initial long note. Instead, the
significance clearly lies in the restrictions imposed by the isolated bar units and by
the increasing irrationality. Furthermore, the patches of rhythmic indistinctness,
along with the harmonics and glissandi, could be seen as creating a deliberate
obfuscation. The piece effects a visceral depiction of the failure of musical
expression, but in order to do so it must maintain a degree of control over the
psychology of the listener (and the player), such that the apparent progression from
the original ideas can be apprehended, despite the encroaching disintegration. Barrett
sets himself a very difficult task, wishing to remain uncompromising in his
commitment to representing the complexity of musical experience while also aiming
to present the attempted creation and gradual abandonment of such an experience. In
addition, the struggle of the performer must be directly enacted - the struggle cannot
simply represent the problematics of the situation.

The obfuscatory timbres and irrational rhythms, therefore, both cause the
performer great difficulty and limit the listener's ability to follow the apparent
processes of gestural transformation. Simultaneously, though, such developments
can, if required, be heard as a natural extension of the preceding bars, and Barrett
thereby opens up the question of quite how musical processes are perceived. Barrett

230
puts the very nature of compositional practice into crisis by providing the listener
with certain aural paths to follow, paths which appear to adhere to a pattern of cause
and effect, but which suddenly break off and start afresh. Eventually, it seems that
the gestures which initially appeared to have some generative potential were merely
empty, or, to look at it from another point of view, the restrictions imposed by the
material (particularly the gravitational pull of the open strings) were too great for any
true voice to be found. We are presented with what is, in traditional terms, a failed
exercise in composition and a futile attempt to perform that composition. A
completely successful realisation would be impossible, given the demands made
upon the performer, and, in any case, how would an audience recognise a
"successful" rendition of such a work? To an extent, even the listener is placed in a
position of failure as, gradually, the ability to make sense of the music, except in
terms of failure, is eroded.
This is not, however, the whole truth, for Barrett faces us with the paradox
that if the piece were truly unable to communicate ideas, we would surely not be
able to perceive it as a depiction of failure. The audience is not simply presented
with an instrumentalist floundering around an instrument. Much of the time, the
gestures could have formed the basis of an "ordinary" contemporary composition as
well as any others; indeed, much of the opening material is as convincing as that of
any piece. Barrett's achievement is to allow the processes to degenerate without
simply disorienting the listener. The listener may experience a degree of confusion,
but providing that the initial processes are comprehended this will be recognised as
meant, and the work therefore experienced at a further, meta-musical level. The
confusion is no greater than in most contemporary music, and rather than the
listener's subjectivity being cancelled (as one vehement critic has claimed 99), the
engagement within the process heightens the awareness of individual perceptual
responses. Ultimately, the listener is able to react on a variety of levels, experiencing
confusion while following a process wherein confusion is necessary to the
representation.
Barrett does not simply present failure, but problematises the nature of
contemporary composition and its ability to express, questioning the viability of
situations which ordinarily pass as the norm. Barrett's choice of gestures has great
semantic coherence; it is impossible to hear the first section other than as some kind
of restraint being placed upon the 'cellist's attempts at expression. Similarly,
passages which involve repeated glissandi away from semi-stable pitch areas cannot
fail to evoke a sense of the fingers trying desperately to create a coherent line,
especially considering the additional scraping and sliding qualities often generated

99Ivan Hewett, "Fail Worse; Fail Better," Musical Times CXXXV/1813 (March 1994), 148-51.

231
by Barrett's timbral effects. We are faced with an abstract piece of music that almost
seems to challenge us to hear it as such - Barrett seems to play on the fact that the
only way to talk of this piece is in terms of struggle, torture, and desperation, and yet
the piece is purely instrumental. To create such a visceral depiction coherently in
abstract musical terms is difficult, and it is only due to the gestural specificity that
listeners are able to locate themselves both actively within and passively without the
musical experience, collating points of reference while at the same time observing
the more far-reaching problematization of the nature of composition and
performance. Thus Barrett demands that the listener places faith in him, accepting
both the articulation of a coherent piece of music and its subsequent undermining as
intentional: the coherence is thus transferred to another level wherein it is the very
incoherence of the situation that is made clear. Additionally, this act of faith
corresponds to that required of both the performer (who knows that success is
impossible, but must proceed as if it is not), and of the composer himself. Barrett has
often talked of his music as proceeding "from fictions which are necessary for the
personality of the composer to believe, to make acts of faith in order to carry the
work through" wo . This suggests that all a composer needs to create a piece of music
is confidence in the original material, but at the same time undermines this faith
through the realisation of the arbitrariness of that material and hence of the whole
composition: Ne songe plus a fuir explores precisely this, articulating Barrett's sense
that "confusion is all there is, and to create music is to endlessly rebuild, and
inevitably destroy, the edifice of lies we might call inspiration or imagination"101.
Such an attitude seems closely related to Ferneyhough's perception of his
compositional structures as labyrinthine, the initial material being arbitrarily chosen
and following no pre-determined path, such that manifold outcomes are possible. For
Ferneyhough, pre-compositional work acts as a kind of life-support system, propping
up the work but never defining each stage a priori 102 . Each musical event projects
both backwards and forwards in time, functioning as a consequence of previous
parametric gestures as well as providing potential material for those which follow:
the music follows an organic logical continuity in which "each moment is ... an
inspired momentary response to a given set of constraints - in each case, other

100Richard Toop, "Four Facets of the New Complexity," op. cit., 31.
101 Barrett quoted from his unpublished "Lecture to the Darmstadt Ferienkurse ftir Neue Musik"
(1986), 11, in Christopher Fox, "Music as Fiction: a consideration of the work of Richard Barrett,"
Contemporary Music Review XIII/1 (1995), 153.
102In conversation with James Boros, Ferneyhough commented: "the high density of pre-
compositional preparation for a piece does not set out to define a priori each and every event: it is
meant to provide a life-support system, a dispositive of constraints and delimitations with which it is
meaningful to make decisions affecting other parts of the totality". James Boros, "Shattering the
Vessels of Received Wisdom: Brian Ferneyhough in conversation with James Boros," Perspectives of
New Music XXVIII/2 (Summer 1990), 20.

232
solutions, equally compelling, would have been thinkable" 103 . Both composers are
fascinated by the fact that tricks played by the memory can allow the building of a
future from a fictive past. However, the more easily perceived identity of Barrett's
gestures produces a more specifically narrative effect; despite the difficulty of
Barrett's works, the complexity results from the exaggeration of elements present in
any musical performance, whereas Femeyhough's parametric procedures effect a
deliberate over-coding. Ferneyhough consciously builds a disparity into the time-
flow of his compositions, such that the listener is always one step behind the music,
picking a path through the over-abundance of parametric relations; this is in direct
contrast to Barrett's insistence that, through the use of exponential processes, his
compositional procedures should correspond to the perceptions of the listener. While
both composers foreground the response of the individual, stressing the multiplicity
of available paths, with Ferneyhough, the listener is entangled within the whole
volume of parametric relations and their extension into different dimensions. With
Barrett, on the other hand, the ambiguity seems to lie more within linear relations
and the question of whether or not meaningful relationships are being formed therein
(hence the abundance of solo pieces).
Similarly, Ban-ett's compositional procedures "prime the canvas" (to use the
composer's own term), setting in motion probabilistic strategies which nevertheless
have "no guarantee, no certificate of theoretical rectitude" 104-; Barrett works inwards,
the processes allowing the delineation of a space within which each element can take
its place, the specifics of pitch and rhythm being the last elements to be fixed.
Additionally, however, the composer sees the statistical aspect of the processes as a
means of building imperfections into the structure, imperfections which result not
exactly from chance, but from the possible non-coincidence of the processes with the
listener's perceptions. Thus Barrett uses the analogy of Cage examining his
manuscript paper for imperfections and incorporating these into the notation
(although Barrett's deliberate inclusion of the disparity means that it is more
specifically "created", rather than purely aleatoric). In this way, Barrett generates an
ironic structure of control and non-control (or control sublimated to the listener's
perceptions), which corresponds to the overall paradox of his attempt to
communicate non-communication.

It should by now be clear that Barrett sees his work not simply as creating
pieces of music, but as articulating a "conscious aesthetic project" (as Christopher
Fox puts it io5 ), which challenges normally accepted premises of musical

103Richard Toop, "Brian Ferneyhough's Lemma-Icon-Epigram," ibid., 53.

104 "Four Facets of the New Complexity," op.cit., 34.
105Christopher Fox, op. cit., 147.

233
performance. Considering the uncompromising nature of his stance and the
harshness of his sound-world, it is not surprising that his output has generated
hostility. In part, this is a consequence of the fact that, in general, it seems harder for
people to accept the questioning of established structures by means of music than the
other arts; the acceptance of "difficult" contemporary music seems to lag behind that
of literature or visual art, music being more often required to provide pleasurable
entertainment than to provoke serious thought. No doubt this is partly due to music's
more abstract nature; the constant presence of the concrete semantics of words is
undoubtedly reassuring, even when the subject matter is not, whereas the general
reluctance to treat even music of the past as meaningful rather than merely
pleasurable puts music at a disadvantage in the attempt to explore structures of
meaning. Yet the clarity, or even iconicity, of Barrett's gestural types in Ne songe
plus a fuir is hardly taxing. Barrett has admitted a need to be uncompromising in his
compositions, but tempers this with the hope that the music is still accessible in its
sonorous immediacy 106 : the transparency of the gestures of Ne songe plus a fuir
certainly achieves this.
Barrett's "conscious aesthetic project" clearly corresponds to Beckett's in
many respects. Both are equally concerned with the viability of true expression, and
this is apparent at the levels of creation, performance (by instrumentalist, actor, or
even by the actual protagonists of the prose), and reception. The instrumentalist's
struggle to create an effective performance from Barrett's elaborate notation
corresponds to the struggle of Beckett's characters (whether on the page or the stage)
to express themselves coherently in words. Similarly, the incredible intricacy of
Barrett's notation could be seen as comparable to Beckett's repeated assertion of the
impossibility of expression and his rejection of authority. The effect of Barretes
notation, on one level, is to suggest a striving for the impossible; musical notation is
itself an inevitably arbitrary means of determining an act of performance, and the
inclusion of ever more fantastic detail serves to reinforce this elusiveness: the closer
the notation comes to the absolute determination of the performance, the more
obviously it falls short of this.

M6 Barrett stresses his interest in a wider view of the consequencs of composition than mere pitch
relationships, focusing on the actual intersection betwen performer and instrument so as "to compose
with these elements which seem far more graspable to inc - more tactile - than the idea of working
with pitches". (Barrett quoted in Keith Cross, "Sound/Form and the Traditions of Hearing,"
Resonance: An L.M.C. Supplement (1992), 5). This concern with the tactility of sound presumably
relates to Barrett's statement, "I believe that every composition must attempt to manifest at least one
level which is immediately engaging" (Barrett quoted in Daryl Buckley, "Richard Barrett: A
Contemporary Voice," Australian Guitar Journal 11/3 (1990), 166). On the other hand, this does not
have to result in stylistic concessions: "I think one has to write one's music uncompromisingly, and
hope that at some stage there will be some kind of equality of access to it" (Barrett quoted in Richard
Toop, "Richard Barrett in interview with Richard Toop," op. cit., 30).

234
 In many ways, Barrett and Beckett place their audiences in similar positions.
Beckett's gradual negation of the semantic properties of his words and his
disintegration of the structures of syntax and narrative increase the involvement of
the receptor. In plays such as A Piece of Monologue, Footfalls, Come and Go, or
Play, the audience must piece together the pattern of events; this is taken to extremes
in Not I, where the breakdown of the grammar is such that the listener must attempt
to reconstitute some kind of narrative by associating particular words and phrases in
the endless stream. Similarly, in some of the later prose, the syntax is so dissolved
that the reader is involved, to a greater or lesser extent, in determining the
grammatical function of the linguistic elements. Thus, in all these cases, the
audience is placed both within and without the situation, experiencing the attempt to
find meaning at the same time as observing this.
Returning to music, while it could be argued that all music makes these same
demands on an audience (in that the listener must extrapolate relations between
sounding events in the absence of concrete semantics), Barrett clearly heightens this
effect. The transparency of gesture in Ne songe plus a fuir is such that the
establishing of large scale relationships is deceptively easy. However, it is precisely
this that allows the audience to perceive the impossible complexity of the detail
within the gestures, avoiding mere confusion. Without such clearly related gestural
types, the audience would simply be faced with a mess of aural activity within which
they could play no role and find no paths to follow. In Ne songe plus a fuir, then, the
listener has the sense of following a process, relating the elements, and yet this
apparent certainty is undermined both by the incredible and unfathomable detail
within those gestures and, more importantly, by the uncertainty of the gestures
themselves. As has been noted, many of the apparently related events are based on
approximations - the return to the rough area of a previous note, or the use of
repeated glissandi between approximately similar intervals. This opens up the
question of whether or not such relations are intended, or whether they merely result
from the listener's need to find a path through the detail (a question which is
certainly - and presumably deliberately - not answered by Barrett's description of his
compositional processes). Thus we are told that Barrett employs exponential
processes which correspond to the processes of aural perception, yet we do not know
if this is or is not the cause of the perception of gestural relationships. Just as Beckett
denies the meaningfulness of his words by means of various anti-grammatical and
anti-narrative strategies, Barrett puts into question the apparently meaningful
relations in his piece. Similarly, the approximate nature of the gestures effects an
ambiguity of function comparable to the positioning of linguistic elements in
Worstward Ho. Both the stimulation and the subsequent undermining of the

235
audience's interpretative faculties are vital to the enterprises of Beckett and Barrett
but, perhaps ironically, their effects are achieved by means of opposite processes.
Beckett attempts the eschewal of semantics in order to effect a true syntax of
weakness, thereby avoiding the limitations of fixed definitions. However, the
absolute negation of semantics will never be possible unless he is to abandon words
completely - an act which is impossible due to both the compulsion to express and
the fact of words as his (and our) primary mode of expression. Ironically, in later
texts and in plays such as Not I, the vestigial semantics add to the effectiveness of
the texts by allowing for the involvement of the reader or the audience; the presence
of these minor reference points not only gives the audience of Not I something from
which to build various linear narrative representations, but, additionally, the choice
of words is so careful that those referential meanings which do remain are employed
either in the depiction of the minimal events or situations, or in the actual delineation
of the compositional process. As was seen in the analysis of the opening of
Worstward Ho, the choice of words in this text is so precise as to incorporate the
unavoidable designative meanings of the words in the actual process of construction
(hence the choice of the opening word "on" for its quality of propulsion, and the
constant use of words relating to the need to express, to the need to situate the self
through language: a very similar process is also clearly apparent in neither).
In order to create a comparable effect in music, Barrett elaborates a quasi-
semantics, composing gestures which cannot but be interpreted in certain terms and
which clearly relate to one another within those terms. A very delicate balance is
therefore necessary; the semantic must be defined enough to give the desired
impression of struggle and to allow the listener to perceive both the initial
development of material and the gradual abandonment of this process.
Simultaneously, however, the material must be handled in such a way that these
perceptions are gradually undermined, the relationships becoming increasingly
ambiguous. This equilibrium is even more precarious for Barrett than for Beckett, as
in music the semantic must itself be created. While in Beckett's terms it would seem
that Barrett has the immediate advantage of working with material that is
comparatively pure, for Barrett's particular project music is a more difficult art-form
within which to be working. Effectively, in Ne songe plus a fuir Barrett creates a
kind of minimal double articulation, allowing certain gestures to achieve a quasi-
morphemic status; on one level this effects a more tangible semantic than is
normally possible (or required) in absolute music, while the details themselves
remain at the non-specific differential level equivalent to (though not precisely
identifiable with) phonemes.
The maintaining of such structures is, in music, a very delicate business;
whilst too great an emphasis on the creation of reference points would create too

236
solid a degree of certainty for Barrett's project, the deployment of hardly
recognisable gestures would, on the other hand, result in mere confusion: either way,
the ambivalence of intention would disappear. The difficulty of achieving this
balance is perhaps revealed in the ease with which the results can be misinterpreted;
in his attack on Barrett's music, Ivan Hewett compares Barrett unfavourably with
Beckett, claiming that while both deal with the uncomfortable subject of the failure
of expression, with Beckett, unlike Barrett, this failure is offset by success at the
level of expression lo . The suggestion is that Beckett explores failure in an eloquent,
expressive manner, whereas Barrett presents us with a direct evocation of failure
through the humiliation of a performer floundering around an instrument, unable to
realise the intricacies of the score. However, this criticism again seems to arise more
from the nature of Barrett's art-form; as one respondent to the article suggested,
Hewett's comments ignore the dialectical situation in which statements (even
musical statements) are =de m . Hewett refuses to grasp the concept of music
operating on more than one level of meaning; he seems unable to realise that, in Ne
songe plus àfuir at least (and, I would suggest, in Barrett's other works for solo
instruments), the careful handling of gestural relationships and non-relationships
both depicts a performance situation and is about that depiction, both creates a piece
of music and is about that act of composition. The effective achievement of this state
of equilibrium is surely proved, to a large extent, by the very possibility of
recognising such ideas; in a piece of absolute music there is nothing informing us of
such intentions other than the structures themselves - even if we are aware of the
composer's comments regarding the pieces, this alone is not really enough to
account for such responses.
Hewett's preference ultimately seems to be rooted in the different degrees of
uncertainty he finds in the works. Hewett suggests that in Barrett all subjectivity - of
composer, performer, and listener - is annulled 109 , leaving nothing but confusion.
Yet the above discussion suggests that Barrett is very careful to leave traces by
which all three can maintain some minimal sense of self throughout the processes of
construction and reception; the effect is of the questioning and problematising of
subjectivity rather than its destruction, and this is surely an intention common to
Barrett and Beckett.
An unavoidable difference between the work of the composer and the writer
is undeniably effected through their media; despite Beckett's disintegration of
character, his presentation of incomplete or shade-like figures, and his attempts to

107Ivan Hewett, op.cit., 149.

108 Peter McCallum, "Negative Equity," Musical Times CXXXV/1817 (July 1994), 422.
109"No remnant of subjectivity remains in Ban-ett's music, which is alienated and objectified through
and through." Ivan Hewett, op. cit., 151.

237
remove his own authority from the texts, the written work always holds for us a
stronger sense of subjectivity than a musical performance. Ironically, this usually
results precisely from the effacement of the author; a text usually requires a speaking
figure, usually in the form of a narrator (however uncertain we are as to the
concreteness of their existence), and a text without such a figure usually assumes the
status of a direct pronouncement of an author. Thus however uncertain the status of
the enunciator, we begin from the assumption of this presence as a relatively stable
entity - an author's voice will displace that of a narrator, but if a narrator takes over,
we temporarily efface the presence of the author, maintaining the sense of a
concentrated source.
In the musical process, however, the voice is automatically less unified, the
composer and performer being more solidly co-present. The composer's voice can
never be effaced, as is the case in most texts, the assumption being that the performer
is there to serve this voice. Yet at the same time, the performer's interpretation
cannot but enter into the equation to a lesser or greater degree, and in this way the
construction of a musical source subject is inherently less stable than that of a text
(even ignoring the lack of semantic grounding, which heightens this effect).
Certainly, this distinction is lessened by many of Beckett's techniques - the
undermining of the narrative perspective or of his own authority in the early novels,
the lack of substantial "characters" in the later prose, and perhaps most strikingly,
the treatment of actors as pure vessels for his "music" (especially in the shorter
plays). Even here, however, it is easier for an audience to hear a voice of some kind,
to secure a provisional sense of a subjectivity (however fragmented) from which the
text emerges. This is perhaps the result of nothing more than the fact of the use of
words and the weight of literary tradition behind the author, but it is nevertheless
unavoidable to a certain degree: even deconstructionist criticism admits its
identification as the starting point from which suppressed meanings can be
unravelled. Ultimately, the sense of a more substantial initial point of reference,
however false, allows the audience to accept the subsequent questioning of those
fundamentals: again, the resistance to the idea of music as active on different
conceptual levels is stronger.
Yet Hewett's criticisms are still surprising, given the coherent gestural
immediacy of a work such as Ne songe plus a fitir; while Beckett attempts the
undoing of literary art's assumption of transcendental subjectivity, Barrett moves
towards the same position but from the opposite direction, thanks to the different
nature of his medium: his gestural outlines actually provide a process from which the
listener can extrapolate relationships and hence construct a provisional sense of their
own selfhood: here, this process is more concrete than is the case with most music.
Hewett complains that Barrett is in search of unmediated essences in which he does

238
not believe llo , yet, again, this ignores the meta-musical aspect; Hewett is right to a
degree, but refuses to acknowledge the fact of Barrett's depiction of this search and
its subsequent problematization.
Beyond this, Barrett employs the sonorous immediacy of instrumental sound
as an additional means of providing a concrete point of reference for the listener. The
huge range of articulation and timbre suggests the projection of a bodily presence
through the grain of the sound l 1 1 (especially considering the particular focus on open
strings and on the strong, grating quality of a hard bow, rather than on the cultivated,
rich sound usually expected of the instrument). Combined with the physical presence
of the frantic performer, this provides a visceral presentation of the body in the
sound; the result is a strong sense of the attempt to inscribe a physical self, an
attempt which parallels the work's general problem atisation of subjectivity. While
Barrett employs sonority as a physical grounding for the listener's immediate
reaction, this is then undermined by the scrabbling away from apparent points of
reference into the instability of glissandi, harmonics, and microtones. Thus the
physical impression of the sound follows the same process as the mental
representation, effecting the repeated demarcation of positions from which to
develop, positions which are subsequently revealed as merely provisional, arbitrary,
and no more stable than any others. As Barrett writes with reference to his string
quartet, I open and close, the effect is of "obsessive circling around an obscure fixed
point" I12 without ever finding a centre, an image which is thoroughly redolent of
Beckett.
Barrett's expressed interest in treating the instrument (or even the ensemble
and its historical background) as a source for excavation l 0 is clearly represented in
his deployment of sound and material, and his concept of the score as somewhere
between tablature and notation 114 parallels this. Everything in this world - whether

1101bid., 149.
111 As Liza Lim has pointed out with reference to Roland Barthes' discussion of nzusica practica (in
linage - Music - Text), "New Complexity" often invokes an "aesthetics of physicality: the act of
performance and the notion of the 'limits' of physical possibility, is drawn into the fundamental
conception of the compositions". Effectively, "the text is not a cypher for a literal transcription but
must pass through the medium of the performers' bodies". Liza Lim, "The Body: transcribes the text,
inscribes the sound," Sounds Australian op. cit., 21, 24.
112Richard Barrett, introduction to the score of I open and close, op. cit.
113 "The idea of sculpting out of a pre-existent object can also be applied to the instrumental
resources themselves: the individual instruments, their relationships to one another, and the ensemble
as a whole." Barrett quoted in Richard Toop, "Richard Barrett in interview with Richard Toop," op.
cit., 27.
114,,, Classical' notation, as it's evolved gradually over the centuries, has been directed towards the
notation of sounds, i.e. events which to the reader are independent of whichever instrument is or is not
specified.... In tablature, however, the actions made by the performer, rather than some desired
results, are notated, such as the specification of fingers and strings (without reference to tuning) in
lute music. The notation of my music frequently occupies an ambiguous position between these two
extremes." Barrett quoted in Daryl Buckley, op. cit., 167.

239
score, sound, structure, composing self, performing self, or listening self - has a
provisional immediacy and materiality of its own which is progressively
destabilised, its substance being put into question. A tension is therefore apparent
between Barrett's references to mining the playing traditions of instruments and
ensembles for their associations and his assertion that his works should not require
the listener to have any background knowledge of music 115 . No work can be entirely
free of history, and especially not when, like Barrett's, it carries a conceptual weight.
As Christopher Fox points out, Barrett's works in this respect inevitably provoke
more general questions regarding the accessibility of radical music 116 . On the other
hand, they reveal a deep concern that his music should not alienate, and in Ne songe
plus a fuir the sonorous and gestural immediacy certainly provides an easy entry into
the complexities of the music.

The fundamental question posed by this music lies with how far such ideas
can be taken. While the gestural cohesion of Ne songe plus a fuir and the careful
equilibrium of points of focus and anarchic confusion allow the perception of a
complex web of conflicting interests, this is less so with Barrett's ensemble pieces.
In many ways, Ne songe plus a fitir comprises an extremely effective summation of
central concerns, but the use of such compositional elements is clearly limited and
cannot be repeated piece after piece nor easily transposed into the more elaborate
textural world of ensemble works. Barrett is hampered by the need to construct a
quasi-semantic basis in order to proceed - he can never take this as given, as can
Beckett. This need not be a problem, but for the fact that Barrett is treading a narrow
line beyond which lies the mere confusion which threatens to obscure the effect of
his work (and which he has been accused of producing). While the solo pieces
provide effective instances of music's potential to examine its own structures of
meaning, certain passages in the ensemble pieces lose the necessary clarity, thereby
dispersing the perception of ideas on different, though related levels of experience.
Perhaps, however, this is a necessary risk, and one that is unavoidable for
someone working at the limits of an art-form. Barrett certainly provides an effective

115 1n his 1986 Darmstadt lecture, Barrett suggested that musical works should be "optimally self-
contextualising" and that "one should not have to have assimilated the last thousand years of musical
history in order to be qualified to have an appreciation of what can be heard now". Richard Barrett,
"Lecture to the Darmstadt Ferienkurse fiir Neue Musik," 2, quoted in Christopher Fox, op. cit., 153-6.
116Barrett "is making music which is unlikely to be accessible to any but a few people, not only
because, for historical reasons, the distribution of 'serious' music favours a highly educated,
predominantly middle-class elite, but also because, for those same historical reasons, it is only among
members of that elite that Barrett is likely to find listeners prepared to accept that a music which
deliberately sets out to illustrate the impossibility of satisfactory musical expression is anything other
than unsatisfactory .... Above all ... [Burett's listeners need] previous experience if they are to
appreciate the bitter irony of which Barrett is such a master, since the appreciation of an ironic
utterance presupposes an awareness of what sort of utterance might normally be expected in this
context". Christopher Fox, op. cit., 153-6.

240
problematization of the musical subject, whether in terms of the actual material or of
the composer, performer or listener, and it is perhaps this which sets him apart from
the other composers usually associated with "New Complexity". Richard Toop, in
his article on Barrett, Finnissy, Dench, and Dillon, seems to imply that the four are
all transcendentalists in the mould of Ferneyhough (while still acknowledging their
individual characteristics and compositional preoccupations) 117 . Toop presents these
composers as the current carriers of the modernist torch, concerned to develop ever
further the realms of musical possibility. Barrett, however, seems to sit
uncomfortably within this group, employing a superficially similar language to
pursue entirely different concerns.
While Finnissy, Dench, and Dillon follow Femeyhough in assuming the
existence of a pre-existent transcendental subject, Barrett questions the presumption
of pure communion between composer and audience. Thus while in Femeyhough
virtuosity is employed as a means of bypassing the intervening ego of the performer,
in Barrett similar devices are focused on the very difficulty and ambiguity of that
mediating role and on the materiality of sound. Similarly, while the labyrinthine
nature of the compositions is a common feature, the resulting effect on the audience
is very different; Femeyhough's profusion of possible paths effects a "positive
structure of doubt" 118 , whereas Barrett's labyrinths are very much more negative,
exposing the difficulty for a listener in understanding a piece. Thus Ferneyhough's
works give the impression of centrifugal processes from which emerges an
abundance of possible meanings' 19, whereas Barrett moves centripetally inwards,
examining the very nature and viability of his basic materials. Despite the obvious
differences, a parallel can perhaps be drawn with a comparison of Joyce and Beckett;
beyond the superficial sensual similarity in the treatment of language, the linguistic
conglomerations of Finnegans Wake produce manifold meanings, while Beckett's
concern is to find a pure mode of linguistic expression, resulting in a process of
contraction into the constituents of the words themselves.
In this sense, it is difficult to align Barrett with the high modernism usually
associated with "New Complexity". In many ways his music effectively
problematises the organicist and transcendentalist basis of much of this music in
much the same way that postmodern thought puts into question the ideals of
modernist art. Asked for his views on postmodernism, Barrett replied that he finds

117See Richard Toop, "Four Facets of the New Complexity," op. cit., 4.
118Ferneyhough quoted in Jonathan Harvey, op. cit., 728.
119Ferneyhough talks of his interest in "creating polyvalent or mutlivalent levels of perception".
Ferneyhough quoted in Richard Toop, "Brian Ferneyhough in Interview," Contact XXLX (Spring
1985), 7.

241
 the ideas involved to be reactionary 120 . This presumably arises from an awareness of
the tendency to classify (especially musical) postmodernism solely in terms of a
resort to a parody and pastiche of earlier styles which both expresses a distaste at the
elitist and alienating effect of modernism and highlights the crisis of representation
with which art is supposedly faced. As was seen in the previous chapter, however,
this position belies a common unwillingness fully to explore the complexities of the
issues involved, revealing a preference for the simplistic formulation of
postmodernism in terms of schizophrenia, superficiality and political conservatism.
As has been noted, Beckett's work exposes the complexities and deliberate
contradictions of the postmodern condition. His assertion of the impossibility of
expression is offset by the experience of reading, watching and/or listening, and the
paradox of the success of his writing resists simplification and focuses on
problematization as a force for creation (without ever suggesting that the problems
have been solved). Additionally, the later short prose works effect a mode of writing
which successfully eschews the confines of subject, narrative or location, delineating
a search for selfhood but in terms of a mesmerising movement between ever-shifting
poles, rather than as a desperate attempt to consolidate self-identity and unity.
Similarly, in Ne songe plus ei fuir and other solo pieces, Barrett's
achievement is to refuse the simplification into pure confusion. Due to the
abstraction of his medium, the very fact of apprehending Barrett's ideas effects a
movement away from the asserted stultification, establishing an equilibrium between
the demonstration of the difficulty of expression and the successful representation of
this. Again, the problematization of modernist concerns does not lead to
indifference, but to an anxiety to find different modes of expression which avoid the
assumption of essential universals. Barrett, like Beckett, questions transcendental
presumptions, providing instead a series of provisionally delineated, incomplete
subjects (whether from one work to the next or in the fragmentation between
author/composer, protagonist/performer, and audience).
Returning to Nicholas Zurbrugg's distinction between B- and C-Effect
postmodernists, Barrett's negativity (like Beckett's) relates to that of the B-Effect in
general. At the same time, however, his complex evocation of a differential
subjectivity corresponds to the C-Effect tendency to "depersonalize context [by the
employment of chance operations and the refusal of artistic control] and
repersonalize content (by retaining and revealing sufficient accent to establish the
singularity of both narrator and narrative material)" 121 , a comparison which is

120Barrett asserts that "every individual aspect ... raised by theorists of postmodernism as being new
is not actually new ... it strikes me as a very reactionary way of looking at everything". Richard
Barrett quoted in Keith Cross, op. cit., 2.
121 Ibid., 39.

242
enhanced by the fact of Barrett's use of computer processes and his derivation of the
work from a field of "virtual material". Barrett and Beckett both reposition their
provisionally denied authority such that it remains in the "fabric of the sound", and
this corresponds to the Barthesian concept of the "grain of the voice" 122 , through
which postmodern authorial presence is, in a sense, partially "resurrected" (to use
Zurbrugg's term). Barrett's exploitation of timbre and texture effects a literal
translation of this idea, and such a repositioning is a device common to much
postmodernist work:

Brion Gysin argues that despite the impersonality of Burroughs' cut-up

narratives, one needs only take 'one sniff of that prose' and 'you'd say, "Why,
that's a Burroughs." In much the same way, Cage's fellow composer Christian
Wolff insists upon the individuality and the innovation of Cage's notionally
impersonal compositions, observing 'His music ... is like no other, I know of
hardly anything that sounds like it.' Briefly, the subject is alive and well in
postmodern culture, if a little more fragmented than hitherto.123

In these terms, the ideas explored by Barrett correspond to certain of the

preoccupations of the postmodern debate, many of which are found in (and are often
pre-dated by) Beckett's texts. Bauett's work (or at least the solo pieces) musically
parallels many of Beckett's ideas while simultaneously providing instances of
resolutely absolute music very much concerned with their own condition as abstract
works in sound. Returning to the comparison with Feldman, it becomes clear that,
despite the difference in musical language, the similarity lies in a perceived affinity
with Beckett's preoccupations. Both composers examine certain of these concerns
through the actual deployment of the musical fabric, rather than by means of
traditional text-setting. Despite a certain similarity of purpose, though, the divergent
languages naturally lead to differences in the composers' approaches. As was noted
in the examination of Feldman's neither, there is a fundamental lack of real anxiety
in Feldman's work, and this marks its character off from that of most of Beckett's
work. Clearly, such anxiety is more obviously present in Barrett's compositions, and
here again, Zurbrugg's distinction between B- and C-effect postmodernism becomes
useful: the two composers provide an example of the way in which the two strands
are developed from different treatments of very similar concerns. Both composers
effect the musical delineation of the search for selfhood, and both juxtapose musical
events, generating spatialised structures which invoke the re-treading of paths rather
than linear progression, structures of volume rather than of purely organic narrative
development. Fundamental to this is the common impression of an absence of centre,
of each starting-point as provisional; both composers create apparent points of focus

122 See Roland Barthes, "The Grain of the Voice" in Image - Music - Tex, op. cit., 179-89.
123Nicholas Zurbrugg, The Parameters of Postmodernism, O. cit., 40.

243
which are increasingly destabilised through their dependence on other equally non-
essential factors.
Nevertheless, the desperation apparent in a performance of Ne songe plus a
fuir is a very different matter to the almost detached serenity of a Feldman work, and
the natural tendency is to see Barrett as closer to what is commonly perceived as the
spirit of Beckett's work. Such a conclusion is, however, over-simplistic, reducing the
range of Beckett's writing; the text with which Feldman is concerned is of a
profoundly different character to this general perception of Beckett and like much of
his later short prose, almost achieves a quality of serenity. The character of
Feldman's compositions in general, and his treatment of this text in particular,
provides an effective musical correspondence to the text at many levels, even if the
lack of anxiety is, in the final analysis, too absolute. Barrett's works, however,
provide an equally effective counterpart to Beckett's earlier works, in which the
crisis caused by the uncertainty of identity and expression is more unbearable. Thus
the two composers represent musical responses to different areas of Beckett's work
(even if inexplicitly).
Fundamentally, the difference between the two composers is evident in their
approach to sound. Barrett's exploitation of the grain of instrumental timbre suggests
a visceral bodily presence lying behind the problems of mental representation; this
compensatory immediacy can be seen as relating to the composer's belief that
Beckett criticism is generally too bound up with linguistic stylistics, tending to
forget the unpalatable directness of the texts 124 . Feldman's works, on the other hand,
strive for a purity of sound beyond the limits of instrumentation. For Feldman, the
intervening role of performer destroys the direct relationship between composer and
sound; he attempts to bypass the bodily obstruction of performer and instrument,
thereby creating an almost pure sound which corresponds to the absence of bodily
existence in the shadowy world of Beckett's later prose: the instrument and
performer are reduced to shade-like presences comparable to Beckett's protagonists.
Perhaps, through the transparency of Barrett's development and gradual
abandonment of his gestures, an allegorical effect is more apparent in Barrett's work;
Paul de Man suggests that music is naturally oriented towards the future, its limitless
play of signifieds effecting the constant striving towards unattainable completion125,
and Ne songe plus àfuir clearly enacts this. In this way, Barrett invokes the
endlessness of Beckett's entire project. Thus Barrett here realises the implications of
Beckett's frustration with words - the greater abstraction of music could potentially

124Richard Toop, "Four Facets of the New Complexity," O. cit., 31. Additionally, Barrett is at pains
to point out that he views Beckett as far from a cold writer. See Richard Toop, "Richard Barrett in
Interview with Richard Toop" op. cit., 29.
125 See Paul de Man, "The Rhetoric of Blindness," op. cit., 129.

244
provide a welcome release from the constraints of reference. On the other hand, as
has become clear, Ne songe plus a fnir also demonstrates the limitations of exploring
such concepts in musical terms, limitations which result, ironically, from the need to
generate quasi-semantic effects.
Finally, then, Beckett and Barrett exploit the resistance of their material, each
pushing towards the meeting-point of music and language but from opposite
directions. This central point will never actually be located - it probably does not
even exist - but these processes expose the fundamental contiguity of the two
systems. Whether in music or language, what is articulated is the fundamentally
textual condition of being and its infinite deferral of self-presence. Thus the attempt
to push beyond the limitations of the materials is recognised as that to ascribe
transcendental significance to existence, futile but inescapable, and central to this is
the acknowledgement of the fundamental interdependence of music and language in
the process of constituting significance.

245
Bibliography

Beckett Texts Cited

Where the edition used is later than the original English publication, or where the
text was withheld from publication for a significant period, the original date is given
in square brackets, after the date of the edition.

All Strange Away. London: John Calder, 1979 [1963].

As the Story was Told: Uncollected and Late Prose. London: John Calder, 1990.

Collected Shorter Plays. London: Faber and Faber, 1984.

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