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Finnegans Wake

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And beyond writing and language, other kinds of inscription. So Joyce's game goes far beyond the simple temptation to fill in letters where the gaps are, and to make whole new sets of readings. One game with breaks between words involves what we can call Joyce's translation habit : No such parson.

No such fender. No such lumber. No Was it supposedly in connection with a girls, Myramy But he usually does this in ways where what he is doing is not easy to prove, and with languages at the edge of the European cultural tradition. For example: Such an image. O theoperil! Ethiaop lore, the poor lie. This one is a little more complicated. But one of the 'dark tongues' invoked is in the word "kunning.

O Peril,' but where an oath is of course a "theoperil. This is an example of real language playing the same game, moving the word breaks or spaces, that we have been looking at Joyce doing with the letters of the text. Although Joyce clothes his opening line as a discussion about height - "Not a tall man" - what he has also represented here, intentionally, is just this same Jamaican shift of the breaks, followed by its English translation: "not a tall man, not at all, man" Then come references to "race" and the hues of Miami and the colors of the rainbow arch also 'my lover' - my ami and the 'rainbow girls' in the colored lights of a nightclub : The solution Joyce gave to the riddle given in the passage from page that includes the reference to "an earsighted view": gives a very basic example of letters shifting before our eyes.

The riddle is long, but ends: And the answer is: A 'kaleidoscope' which breaks down - into 'collide or escape' with the first letter of 'escape' dropped suggesting African American parody among other possibilities.

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Mark Troy, author of the wonderful book Mummeries of Resurrection: The Cycle of Osiris in Finnegans Wake 20 , gives us a last example of simple rebreaking of the text in the line on page "Have you whines for my wedding, did you bring bride and bedding, will you whoop for my deading is a?

In a note he wrote for A Wake Newsitter , "Will you whoop for my deading is a? These are the final monuments in the commemoration of the dead just before Finnegan is revived - marked by the word "Wake? Punctuation Some of the issues raised by Joyce's ways of using punctuation and their consequences for our reading were noted with great eloquence by the late "Riverend" Clarence Sterling, and in tribute, and to further distribute his notes, I put them here as written by him.

About which he says: I read it the same way, that is, that the symbols are read as words, not punctation.

Thus [ Such nitpicking would be silly in another book, but is not in FW. In FW [Viking: NY, '58], with the author's alleged corrections allegedly incoporated into the text, we read with only one stop, and the parentheses have lost two internal spaces and are no longer agglutinated to. This, I am guessing, is why the patronymic of is set to stand alone. It points the attention to the printics by playing with a device of punctuation and thus putting both reader and printer through their paces. It reinforces the meaningfulness of punctuation, as the O- apostrophe device is both traditional and significant.

Traditional in that it is associated with the Irish; significant in that it intends "the son of. Lost Letters One name for the loss of letters or technically of sounds or of syllables , particularly from the interior of a word, is syncope , a term which leads also to the term for the dropping of beats in music, syncopation. In medicine syncope becomes a term for loss of consciousness. And the duppy shot the shutter clup There seems to be some connection in Joyce's scheme between dropping vowels and excretion as in "ordurd," French ordure , 'excrement'.

For example we find: Which would explain the capital letter C in Joyce's text. To be sure that we do not overlook this reading Joyce provides the word "annymaroner" As for loss of consonants, this raises more complex issues which we will come to in another place. Thou in scanty shanty!! Bide in your Bide in your hush, do! But the Gershwin echoes carry the passage to a warmer clime.

If we simply reverse the initial consonants we get closer to the idea. Not "bide in your hush" but 'hide in your bush, hide in your bush, do' This is a strong association for Joyce: The last line of "The Wasteland" is famously "shantih shantih shantih. Repeated as here, a formal ending to an Upanishad. Is this goDH? He also ties the dh to dog in "in full dogdhis" The implications are that as a spirit he is in some way like a god, but there is an overtone of the security of being like a dog on a leash.

So all through when one sees either word, one suspects the other.

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But some of the most elaborate games with letters involve interrelations between syllables or among words - sometimes with words next to each other, sometimes in words across pages, and sometimes between words in different parts of the book. Letters added, letters exchanged, letters taken from one place and added in another.

Onamassofmancynaves We can begin with a lovely case of chaining of sounds and letters in a complex word: Or just Onomastics is the study of proper names and their origins. Onomancy or Onomamancy or Onomatomancy is divination based on a subject's given name. Joyce gives us both. We can start with the fourth syllable, "of. We can leave the sound but move the letter, replacing the m of "mancy" with the f. This leaves the m floating. And as we moved the f forward to the next syllable, now we move the m forward to replace the v of "naves" - moving the v of "naves" back to replace the f that we took from "of.

Except perhaps the "tics" of 'onomastics' which is not directly in the text anyway. So you can "Nut it out" with your "peeby eye! But this reading clearly does not fit with our concern with onomastics, although it may be appropriate to the marching rhythms of "Fool step! As he says, 'these remain to be seen,' "these remind to be sane? Nor am I clear as to who the lady is 'on a mass of fancy knaves. Ethiaop lore Ethiaop Lore, Aesop, Esop, Esiop's foible, Athiop, Aethiopian As we saw above, page line 28 contains the Fulfulde word kuna and its translation 'oath' in "O theoperil!.

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The subtitle of this section, "an essay in folkloristic fieldwork," ties to the "lore" that appears in "Ethiaop lore. What is Ethiopian folklore? Richard Lobban, Professor of African Studies, has argued that his name is likely derived from "Aethiopian," a word used by the Greeks to refer mostly to dark-skinned people of the African interior. He continues by pointing out that the stories are populated by animals present in Africa, many of the animals being quite foreign to Greece and Europe.

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  • As we shall see, Joyce was well aware of a tie between Aesop and Ethiopia. Carleton's spelling, "my learned Athiop" in a passage about how to tell the difference between black and white is marked in "Ethiaop lore" by adding an extraneous a into "Ethiaop.

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    This also points at the fact that the ae in Aesop is pronounced e. The i he adds into "esiop" he marks by adding it also into the accompanying "foible" 'fable'. And this i is the second link between "Ethiaop lore" Also "Ethiaop lore" is followed by "the poor lie," an allusion to the Jamaican animal tales paralleling Aesop's animal tales called Nancy stories, which often have the tag, "And so I came to tell you this little lie.

    James Atherton notes: "Indeed the motto for the Wake might well be ex ungue Leonem " This in a section in which Atherton is describing Joyce's use of the myth of Osiris, where the body of this corn 'wheat' god is torn apart, divided up, scattered, and eaten recirculated, redistributed. Atherton uses this Latin tag to explain that the language is so concentrated that the explanation of any one item could entail explaining every detail in Finnegans Wake. Please allow me to indulge myself in a reading that is more than hard to prove, but which seems reasonable to me.

    Roy Benjamin has said: "he Joyce used stumbling, falling, and erring as 'portals of discovery' in his never-ending linguistic adventure. The "tangues" in Rangoon moves us also to Argentina in the 'tangos' of "orangotangos": Wisha, wisha although Indonesia still echoes in "gorong" - perhaps as in the dish nasi goreng - 'fried rice' - or the Gorong Islands.

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    Or "rightgorong" might be 'Right or Wrong,' an echo of an attitude Joyce seems to see as 'right going wrong,' also reflected in an allusion to Teddy Roosevelt's 'Rough Riders'. The "goon" of "ourangoontangues" may echo some goons lurking across the page in a reference to the 'Black and Tans' mixed with some German "horneymen" references that may carry Nazi echoes : Redu Negru may be black in tawn but under them lintels The "New" or redone Negro may be black in a tan skin, but on the Unter den Linden horny men are meeting emancipated maids' see also Ulysses "New worlds for old".

    So "black in tawn" reverts to a discussion of color also 'back in town' , which relates to the 'orange' color of the orangutans.