A STUDY OF THE DRAMA OF SAMUEL BECKETT

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Thematically, the play Waiting for Godot is an inexhaustible mine for criticism because it embodies diverse ideas and points of view. In his seminal book, The Theatre of the Absurd, Esslin (1987: 61 – 62) states that:

It is the peculiar richness of a play like Waiting for Godot that it opens vistas on so many different perspectives. It is open to philosophical, religious, and psychological interpretations, yet above all it is a poem on time, evanescence, and the mysteriousness of existence, the paradox of change and stability, necessity and absurdity.

Apart from the above, the text paints a gruesome picture of poverty, the evil of a slave – holding society, and abysmal touch of capitalism. Denis Johnston argues that Waiting for Godot encapsulates “the message of the church”. G.S. Fraser who shares the same view notes that the play is full of Christian imagery. For him:

The tramps with their rags and their misery represent the fallen state of man. The squalor of their surroundings, their lack of a “stake in the world’, represent the idea that here in this world we can build no abiding city. The ambiguity of their attitude towards Godot, their mingled hope and fear, the doubtful tone of the boy’s messages, represents the state of tension and uncertainty in which the avenge Christian must live in this world, avoiding presumption, and also avoiding despair.

Those who explore Christian themes in the text hinge their argument on “incidental symbolism and dialogue”. The first exchange that occurs between Vladimir (Didi) and Estragon (Gogo) borders on the idea of Heaven and Hell or salvation and damnation symbolised by the two thieves who were crucified together with Jesus Christ at mount Calvary. The tree equally symbolises the Cross. With reference to what the tree can stand for in christianity, Fraser posits:

The tree on the stage, though it is a willow, obviously stands both for the Tree of the knowledge of Good and Evil (and when it puts on the green leaves, for the Tree of life) and for the Cross. When Didi and Gogo are frightened in the second act, the best thing they can think of doing is to shelter under its base. But it gives no concealment, and it is perhaps partly from God’s wrath that they are hiding; for it is also the Tree of Judas, on which they are recurrently tempted to hang themselves.

Indeed, the copious use of Christian imagery compels some critics to view Godot as God. Vladimir and Estrogen keep waiting for Godot (God), in spite of several disappointments because they believe that he is the only one capable of delivering them from the suffering of “the given world…. already well along in the process of dissolution” (Havey, p.144).

Looking at Waiting for Godot from the absurdist perspective, Cornish and Ketels (1985: xxxi – xxxii) state:

In Becket, the universe is shrunken, claustrophobic; individuals huddle in dread inside their own skins; helpless in the face of imminent doom to do anything except to go on surviving. The repetition of meaningless daily rituals depletes all their energies, yet their actions seem purposeless. They seem alone on earth, even when, as often, there is another character in the same plight. In fact, their plight is made more fearful by the presence of the other, whom they can’t trust or really reach, and whom they would betray to save themselves. The interchangeability of their external realities makes communication impossible. They have no souls, no fixed identities. They’re lost in an existential void without compass, centre, or orientation point.

The text demonstrates that the whole idea of indeterminacy of things makes existence meaningless and incomprehensible. Vladimir and Estragon, for example, are waiting for Godot, whose identity they do not know. They lack knowledge of who they are, where they come from, and whether they have met before. They yearn for a better life yet they contemplate suicide. Martin Esslin who argues that Waiting for Godot is the columniation of the existential thought notes that in the text, “the only certain evidence of being is the individual’s experience of his own consciousness, which in turn is constantly in flux and ever changing” (Samuel Beckett,p. 9). The notion of uncertainty of the human condition creates and heightens tension in the play. When we first see Pozzo in the play, he seems so sure of himself, but in his second appearance, we see him in sore need of help.

In Casebook on Waiting for Godot, Alfonso Sastre expresses the view that:

Waiting for Godot is above all a strangely lucid dramatic representation of the rending apart of the human being. That is the ultimate ontological basis of Waiting for Godot. The human being is nothing more than bloody, broken shreds and patches. This business of the “analogy” of being is nothing more than the sophistry of logic to cover up the tearing apart, to hide the wound, to lessen the hemorrhage. But the human being continues to lose blood and we witness this horrible bleeding. The beings grow pale because they need one another and they do not succeed in communicating. They send out SOS. No one answers. Neither Godot, nor his fellow man.

The above clarifies the notion that the play surveys mankind in an irremediable quagmire. This accounts for a nostalgic feeling expressed by Vladimir and Estragon about the glory of the past years. This is nostalgia for a lost paradise “when the rending asunder had not taken place”; when man lived in solidarity and equanimity of the mind. But the text suggests that the yearning is futile as “the rending asunder of being” is real and the chance of correction, or redemption quite uncertain. This is what the continual postponement of Godot’s coming implies. The theme of Time is explored by Martin Esslin. According to him:

The subject of the play is not Godot but waiting, the act of waiting as an essential and characteristic aspect of human condition. Throughout our lives we always wait for something, and Godot simply represents the objective of our waiting – an event, a thing, a person, death.

He argues that it is in the context of waiting that “we experience the flow of time”. We do not remain the same for time changes us as it flows through us, ensuring that we become different things at different times. The first time we see Pozzo and Lucky in Act I of the play, Pozzo the inhuman capitalist and slave – holder, appears very healthy, rich, boastful, and with a wonderful sight; but when he reappears in the second Act, he is blind, helpless, and tearing the air with cries of pain. The action of time gets him deformed; reducing him to a crawling thing instead of the swaggering bourgeoisie he thinks that he will forever be. The idea that Time makes human condition indeterminate infuriates Pozzo and compels him to talk about it sarcastically at the end of the play. When Vladimir asks him to tell them the time he became blind, he violently answers him:

Don’t question me! The blind has no notion of time. The things of time are hidden from them too (Act II).

Pozzo is used in the idiom of the play to explain two facts about human existence. In the first place, “he represents the worldly man in all his facile and shortsighted optimum and illusory feeling of power and permanence” (Esslin, 48). In the first act when he is rich and powerful, he appears to be certain of himself. He imagines all sorts of things, including the idea of selling-off Lucky for outliving his usefulness. But in the second act, he becomes as blind as Fortune-thereby illustrating the impermanence of earthly life and its condition.

CONCLUSION

Samuel Beckett is a champion in the tradition of the theatre Esslin calls “the theatre of the absurd”. An influential writer, his plays and other writings posit human condition as uncertain, regressing, and absurd. He sees life and the quest for knowledge as a chase after the wind. He believes that there is nothing at the root of our being. Hence, Esslin (1987) argues with reference to his plays that, “the hope of salvation may be merely an evasion of the suffering and anguish that spring from facing the reality of the human condition”.

 

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    *Thank you for your time you can click on the link below to get started, please only serious minded People are expected to message the administrator.*.

    CONTACT NAME Mrs. ELIZABETH TINA
    CONTACT:- 09036369810

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