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-4 MAY 1939-
-‘GERMANY’ INVADED ‘POLAND’ ON ‘1 SEPTEMBER 1939’-
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3 ‘quarks’ for ‘Muster Mark’!
Sure he has not got much of a ‘bark’
And sure any he has it’s all beside the ‘mark’
quark / mark / bark / mark
quark / mark (x 2) / bark
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(note #3)
🤔”hmm…” sez arv”🤔
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*’MURRAY GELL-MANN*
(jewish-american physicist)
(1929 – 2019)
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-‘murray gell-mann’ was 10 years old when the book was released-
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Finnegans Wake is a novel by Irish writer James Joyce.
It is well known for its experimental style and its reputation as one of the most difficult works of fiction in the Western canon
Written over a period of seventeen years and published in 1939, the novel was Joyce’s final work
It is written in a largely idiosyncratic language which blends standard English with neologisms, portmanteau words, Irish mannerisms and puns in multiple languages to create a refracted effect.
It has been categorized as “a work of fiction which combines a body of fables […] with the work of analysis and deconstruction”
many critics believe the technique was Joyce’s attempt to recreate the experience of dreams and hypnagogia, reproducing the way in which concepts, memories, people and places become amalgamated in dreaming
It has also been regarded as an attempt by Joyce to combine many of his prior aesthetic ideas, with references to other works and outside ideas woven into the text;
Joyce declared that “every syllable can be justified”.
Due to its linguistic experiments, stream of consciousness writing style, literary allusions, free dream associations, and abandonment of narrative conventions, Finnegans Wake has been agreed to be a work largely unread by the ‘general public’
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🤔”hmm…” sez arv”🤔
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Despite the obstacles, readers and commentators have reached a broad consensus about the book’s central cast of characters and, to a lesser degree, its plot, but key details remain ‘elusive’
The book explores, in an unorthodox fashion, the lives of the Earwicker family, comprising the father HCE, the mother ALP, and their three children Shem the Penman, Shaun the Postman, and Issy.
Following an unspecified rumour about HCE, the book, in a nonlinear dream narrative, follows his wife’s attempts to exonerate him with a letter, his sons’ struggle to replace him, Shaun’s rise to prominence, and a final monologue by ALP at the break of dawn.
The opening line of the book is a sentence fragment which continues from the book’s unfinished closing line, making it cyclical.[9] Noted Joycean scholars such as Irish dramatist Samuel Beckett[10] and Donald Phillip Verene[11] have linked this cyclical structure to the influence of Giambattista Vico’s La Scienza Nuova (The New Science), upon which they argued Finnegans Wake is structured.
Joyce began working on Finnegans Wake shortly after the 1922 publication of Ulysses. By 1928 installments of Joyce’s new avant-garde work began to appear, in serialized form, in Parisian literary journals The Transatlantic Review and transition (sic), under the title “fragments from Work in Progress”. The actual title of the work remained a secret until the book was published in its entirety, on 4 May 1939.[12] The initial reception of Finnegans Wake, both in its serialized form and especially in its final published form, was largely negative, ranging from bafflement at its radical reworking of the English language to open hostility towards its seeming pointlessness and lack of respect for literary conventions.[13]
The work has since come to assume a preeminent place in English literature. Anthony Burgess has lauded Finnegans Wake as “a great comic vision, one of the few books of the world that can make us laugh aloud on nearly every page”.[14] The prominent literary academic Harold Bloom called it Joyce’s masterpiece, and, in The Western Canon (1994), wrote that “if aesthetic merit were ever again to center the canon, [Finnegans Wake] would be as close as our chaos could come to the heights of Shakespeare and Dante”.[15]
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Background and composition
Head and shoulders drawing of a man with a slight moustache and narrow goatee in a jacket, low-collared shirt and bow tie.
He wears round glasses and an eye patch over his right eye, attached by a string around his head.
A drawing of Joyce (with eyepatch) by Djuna Barnes from 1922, the year in which Joyce began the 17-year task of writing Finnegans Wake[16]
Having completed work on Ulysses, Joyce was so exhausted that he did not write a line of prose for a year.[17] On 10 March 1923, he wrote a letter to his patron, Harriet Weaver: “Yesterday I wrote two pages—the first I have since the final Yes of Ulysses. Having found a pen, with some difficulty I copied them out in a large handwriting on a double sheet of foolscap so that I could read them.”[18] This is the earliest reference to what would become Finnegans Wake.[19]
The two pages in question consisted of the short sketch “Roderick O’Conor”, concerning the historic last king of Ireland cleaning up after guests by drinking the dregs of their dirty glasses
Joyce completed another four short sketches in July and August 1923, while holidaying in Bognor. The sketches, which dealt with different aspects of Irish history, are commonly known as “Tristan and Isolde”, “Saint Patrick and the Druid”, “Kevin’s Orisons”, and “Mamalujo”.[21] While these sketches would eventually be incorporated into Finnegans Wake in one form or another, they did not contain any of the main characters or plot points which would later come to constitute the backbone of the book. The first signs of what would eventually become Finnegans Wake came in August 1923 when Joyce wrote the sketch “Here Comes Everybody”, which dealt for the first time with the book’s protagonist HCE.[22]
Over the next few years, Joyce’s method became one of “increasingly obsessional concern with note-taking, since [he] obviously felt that any word he wrote had first to have been recorded in some notebook.”[23] As Joyce continued to incorporate these notes into his work, the text became increasingly dense and obscure.
By 1926 Joyce had largely completed both Parts I and III. Geert Lernout asserts that Part I had, at this early stage, “a real focus that had developed out of the HCE [“Here Comes Everybody”] sketch: the story of HCE, of his wife and children. There were the adventures of Humphrey Chimpden Earwicker himself and the rumours about them in chapters 2–4, a description of his wife ALP’s letter in chapter 5, a denunciation of his son Shem in chapter 7, and a dialogue about ALP in chapter 8. These texts […] formed a unity.”[24] In the same year, Joyce met Maria and Eugène Jolas in Paris, just as his new work was generating an increasingly negative reaction from readers and critics, culminating in The Dial’s refusal to publish the four chapters of Part III in September 1926.[24] The Jolases gave Joyce valuable encouragement and material support throughout the long process of writing Finnegans Wake,[25] and published sections of the book in serial form in their literary magazine transition, under the title Work in Progress. For the next few years, Joyce worked rapidly on the book, adding what would become chapters I.1 and I.6, and revising the already written segments to make them more lexically complex.[26]
By this time some early supporters of Joyce’s work, such as Ezra Pound and the author’s brother Stanislaus Joyce, had grown increasingly unsympathetic to his new writing.[27] In order to create a more favourable critical climate, a group of Joyce’s supporters (including Samuel Beckett, William Carlos Williams, Rebecca West, and others) put together a collection of critical essays on the new work. It was published in 1929 under the title Our Exagmination Round His Factification for Incamination of Work in Progress.[28] In July 1929, increasingly demoralised by the poor reception his new work was receiving, Joyce approached his friend James Stephens about the possibility of his completing the book. Joyce wrote to Weaver in late 1929 that he had “explained to [Stephens] all about the book, at least a great deal, and he promised me that if I found it madness to continue, in my condition, and saw no other way out, that he would devote himself, heart and soul, to the completion of it, that is the second part and the epilogue or fourth.”[29] Apparently Joyce chose Stephens on superstitious grounds, as he had been born in the same hospital as Joyce, exactly one week later, and shared both the first names of Joyce himself and his fictional alter-ego Stephen Dedalus.[30] In the end, Stephens was not asked to finish the book.
In the 1930s, as he was writing Parts II and IV, Joyce’s progress slowed considerably. This was due to a number of factors including the death of his father John Stanislaus Joyce in 1931;[31] concern over the mental health of his daughter Lucia;[32] and his own health problems, chiefly his failing eyesight.[33]
Finnegans Wake was published in book form, after seventeen years of composition, on 4 May 1939. Joyce died twenty months later in Zürich, on 13 January 1941.
Chapter summaries[edit]
Finnegans Wake consists of seventeen chapters, divided into four Parts or Books. Part I contains eight chapters, Parts II and III each contain four, and Part IV consists of only one short chapter. The chapters appear without titles, and while Joyce never provided possible chapter titles as he had done for Ulysses, he did title various sections published separately (see Publication history below). The standard critical practice is to indicate part number in Roman numerals, and chapter title in Arabic, so that III.2, for example, indicates the second chapter of the third part.
Given the book’s fluid and changeable approach to plot and characters, a definitive, critically agreed-upon plot synopsis remains elusive (see Critical response and themes: Difficulties of plot summary below). Therefore, the following synopsis attempts to summarise events in the book, which find general, although inevitably not universal, consensus among critics.
Part I[edit]
“In the first chapter of Finnegans Wake Joyce describes the fall of the primordial giant Finnegan and his awakening as the modern family man and pub owner H.C.E.” –
Donald Phillip Verene’s summary and interpretation of the Wake’s episodic opening chapter
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The entire work forms a cycle
the last sentence—a fragment—recirculates to the beginning sentence:
“a way a lone a last a loved a long the / riverrun, past Eve and Adam’s, from swerve of shore to bend of bay, brings us by a commodious vicus of recirculation back to Howth Castle and Environs.”
Joyce himself revealed that the book “ends in the middle of a sentence and begins in the middle of the same sentence.”
The introductory chapter (I.1) establishes the book’s setting as “Howth Castle and Environs” (i.e. the Dublin area), and introduces Dublin hod carrier “Finnegan”, who falls to his death from a ladder while constructing a ‘wall’
Finnegan’s wife Annie puts out his corpse as a meal spread for the mourners at his wake, but he vanishes before they can eat him.[37] A series of episodic vignettes follows, loosely related to the dead Finnegan, most commonly referred to as “The Willingdone Museyroom”,[38] “Mutt and Jute”,[39][40] and “The Prankquean”.[41] At the chapter’s close a fight breaks out, whiskey splashes on Finnegan’s corpse, and “the dead Finnegan rises from his coffin bawling for whiskey and his mourners put him back to rest”,[42] persuading him that he is better off where he is.[43] The chapter ends with the image of the HCE character sailing into Dublin Bay to take a central role in the story.
Figure of a young woman sitting on a slope with legs crossed. It is in the middle of a rectangular fountain, surrounded by flowing water.
I.2 opens with an account of “Harold or Humphrey” Chimpden receiving the nickname “Earwicker” from the Sailor King, who encounters him attempting to catch earwigs with an inverted flowerpot on a stick while manning a tollgate through which the King is passing. This name helps Chimpden, now known by his initials HCE, to rise to prominence in Dublin society as “Here Comes Everybody”. He is then brought low by a rumour that begins to spread across Dublin, apparently concerning a sexual trespass involving two girls in the Phoenix Park, although details of HCE’s transgression change with each retelling of events.
Chapters I.2 through I.4 follow the progress of this rumour, starting with HCE’s encounter with “a cad with a pipe” in Phoenix Park. The cad greets HCE in Gaelic and asks the time, but HCE misunderstands the question as an accusation, and incriminates himself by denying rumours the cad has not yet heard. These rumours quickly spread across Dublin, gathering momentum until they are turned into a song penned by the character Hosty called “The Ballad of Persse O’Reilly”. As a result, HCE goes into hiding, where he is besieged at the closed gate of his pub by a visiting American looking for a drink after hours.[44] HCE remains silent – not responding to the accusations or verbal abuse – dreams, is buried in a coffin at the bottom of Lough Neagh,[45] and is finally brought to trial, under the name Festy King. He is eventually freed, and goes once more into hiding. An important piece of evidence during the trial – a letter about HCE written by his wife ALP – is called for so that it can be examined in closer detail.
ALP’s Letter becomes the focal point as it is analysed in detail in I.5. This letter was dictated by ALP to her son Shem, a writer, and entrusted to her other son Shaun, a postman, for delivery. The letter never reaches its intended destination, ending up in a midden heap where it is unearthed by a hen named Biddy. Chapter I.6 digresses from the narrative in order to present the main and minor characters in more detail, in the form of twelve riddles and answers. In the eleventh question or riddle, Shaun is asked about his relation to his brother Shem, and as part of his response, tells the parable of the Mookse and the Gripes.[46]: 117–122
In the final two chapters of Part I, we learn more about the letter’s writer Shem the Penman (I.7) and its original author, his mother ALP (I.8). The Shem chapter consists of “Shaun’s character assassination of his brother Shem”, describing the hermetic artist as a forger and a “sham”, before “Shem is protected by his mother [ALP], who appears at the end to come and defend her son.”[47] The following chapter concerning Shem’s mother, known as “Anna Livia Plurabelle”, is interwoven with thousands of river names from all over the globe, and is widely considered the book’s most celebrated passage.[48] The chapter was described by Joyce in 1924 as “a chattering dialogue across the river by two washerwomen who as night falls become a tree and a stone.”[49] These two washerwomen gossip about ALP’s response to the allegations laid against her husband HCE, as they wash clothes in the River Liffey. ALP is said to have written a letter declaring herself tired of her mate. Their gossip then digresses to her youthful affairs and sexual encounters, before returning to the publication of HCE’s guilt in the morning newspaper, and his wife’s revenge on his enemies: borrowing a “mailsack” from her son Shaun the Post, she delivers presents to her 111 children. At the chapter’s close, the washerwomen try to pick up the thread of the story, but their conversation is increasingly difficult as they are on opposite sides of the widening Liffey, and it is getting dark. Finally, as they turn into a tree and a stone, they ask to be told a Tale of Shem or Shaun.[50]
Part II[edit]
While Part I of Finnegans Wake deals mostly with the parents HCE and ALP, Part II shifts that focus to their children, Shem, Shaun and Issy.
II.1 opens with a pantomime programme, which outlines, in relatively clear language, the identities and attributes of the book’s main characters. The chapter then concerns a guessing game among the children, in which Shem is challenged three times to guess by “gazework” the colour which the girls have chosen.[51] Unable to answer due to his poor eyesight, Shem goes into exile in disgrace, and Shaun wins the affection of the girls. Finally, HCE emerges from the pub and in a thunder-like voice calls the children inside.[52]
Chapter II.2 follows Shem, Shaun and Issy studying upstairs in the pub, after having been called inside in the previous chapter.[53][54] The chapter depicts “[Shem] coaching [Shaun] how to do Euclid Bk I, 1”, structured as “a reproduction of a schoolboys’ (and schoolgirls’) old classbook complete with marginalia by the twins, who change sides at half time, and footnotes by the girl (who doesn’t)”.[55][56] Once Shem (here called Dolph) has helped Shaun (here called Kev) to draw the Euclid diagram, the latter realises that he has drawn a diagram of ALP’s genitalia, and “Kev finally realises the significance of the triangles [..and..] strikes Dolph.” After this “Dolph forgives Kev” and the children are given “[e]ssay assignments on 52 famous men.”[57] The chapter ends with the children’s “nightletter” to HCE and ALP, in which they are “apparently united in a desire to overcome their parents.”[58]
“Section 1: a radio broadcast of the tale of Pukkelsen (a hunchbacked Norwegian Captain), Kersse (a tailor) and McCann (a ship’s husband) in which the story is told inter alia of how HCE met and married ALP.
Sections 2–3: an interruption in which Kate (the cleaning woman) tells HCE that he is wanted upstairs, the door is closed and the tale of Buckley is introduced.
Sections 4–5: the tale, recounted by Butt and Taff (Shem and Shaun) and beamed over the television, of how Buckley shot the Russian General (HCE)
– Danis Rose’s overview of the extremely complex chapter 2.3, which he believes takes place in the bar of Earwicker’s hotel[59]”
II.3 moves to HCE working in the pub below the studying children. As HCE serves his customers, two narratives are broadcast via the bar’s radio and television sets, namely “The Norwegian Captain and the Tailor’s Daughter”,[60][61] and “How Buckley Shot the Russian General”. The first portrays HCE as a Norwegian Captain succumbing to domestication through his marriage to the Tailor’s Daughter. The latter, told by Shem and Shaun ciphers Butt and Taff, casts HCE as a Russian General who is shot by Buckley, an Irish soldier in the British army during the Crimean War.[62] Earwicker has been absent throughout the latter tale, having been summoned upstairs by ALP. He returns and is reviled by his customers, who see Buckley’s shooting of the General as symbolic of Shem and Shaun’s supplanting their father.[63] This condemnation of his character forces HCE to deliver a general confession of his crimes, including an incestuous desire for young girls.[64][65][66][67] Finally a policeman arrives to send the drunken customers home, the pub is closed up,[68] and the customers disappear singing into the night as a drunken HCE, clearing up the bar and swallowing the dregs of the glasses left behind, morphs into ancient Irish high king Rory O’Connor, and passes out.[69][70]
II.4, portraying the drunken and sleeping Earwicker’s dream, chronicles the spying of four old men (Matthew, Mark, Luke and John) on Tristan and Iseult’s journey.[71] The short chapter portrays “an old man like King Mark being rejected and abandoned by young lovers who sail off into a future without him”,[72] while the four old men observe Tristan and Isolde, and offer four intertwining commentaries on the lovers and themselves which are “always repeating themselves”.[73]
Part III[edit]
Part III concerns itself almost exclusively with Shaun, in his role as postman, having to deliver ALP’s letter, which was referred to in Part I but never seen.[74][75]
III.1 opens with the Four Masters’ ass narrating how he thought, as he was “dropping asleep”,[76] he had heard and seen an apparition of Shaun the Post.[77] As a result, Shaun re-awakens and, floating down the Liffey in a barrel, is posed fourteen questions concerning the significance and content of the letter he is carrying. Shaun, “apprehensive about being slighted, is on his guard, and the placating narrators never get a straight answer out of him.”[78] Shaun’s answers focus on his own boastful personality and his admonishment of the letter’s author – his artist brother Shem. The answer to the eighth question contains the story of the Ondt and the Gracehoper, another framing of the Shaun-Shem relationship.[79]: 229–231 After the inquisition Shaun loses his balance and the barrel in which he has been floating careens over and he rolls backwards out of the narrator’s earshot, before disappearing completely from view.[80]
In III.2 Shaun re-appears as “Jaunty Jaun” and delivers a lengthy and sexually suggestive sermon to his sister Issy, and her twenty-eight schoolmates from St. Brigid’s School. Throughout this book Shaun is continually regressing, changing from an old man to an overgrown baby lying on his back, and eventually, in III.3, into a vessel through which the voice of HCE speaks again by means of a spiritual medium. This leads to HCE’s defence of his life in the passage “Haveth Childers Everywhere”. Part III ends in the bedroom of Mr. and Mrs. Porter as they attempt to copulate while their children, Jerry, Kevin and Isobel Porter, are sleeping upstairs and the dawn is rising outside (III.4). Jerry awakes from a nightmare of a scary father figure, and Mrs. Porter interrupts the coitus to go comfort him with the words “You were dreamend, dear. The pawdrag? The fawthrig? Shoe! Hear are no phanthares in the room at all, avikkeen. No bad bold faathern, dear one.”[81] She returns to bed, and the rooster crows at the conclusion of their coitus at the Part’s culmination.[82]
Part IV[edit]
“1: The waking and resurrection of [HCE]; 2: the sunrise; 3: the conflict of night and day; 4: the attempt to ascertain the correct time; 5: the terminal point of the regressive time and the [Shaun] figure of Part III; 6: the victory of day over night; 7: the letter and monologue of [ALP]
– Roland McHugh’s summary of the events of Part IV[83]”
Part IV consists of only one chapter, which, like the book’s opening chapter, is mostly composed of a series of seemingly unrelated vignettes. After an opening call for dawn to break,[84] the remainder of the chapter consists of the vignettes “Saint Kevin”, “Berkely and Patrick” and “The Revered Letter”.[85][86] ALP is given the final word, as the book closes on a version of her Letter[87] and her final long monologue, in which she tries to wake her sleeping husband, declaring “Rise up, man of the hooths, you have slept so long!”,[88] and remembers a walk they once took, and hopes for its re-occurrence. At the close of her monologue, ALP – as the river Liffey – disappears at dawn into the ocean. The book’s last words are a fragment, but they can be turned into a complete sentence by attaching them to the words that start the book:
A way a lone a last a loved a long the / riverrun, past Eve and Adam’s, from swerve of shore to bend of bay, brings us by a commodius vicus of recirculation back to Howth Castle and Environs.
Critical response and themes[edit]
Difficulties of plot summary[edit]
Thus the unfacts, did we possess them, are too imprecisely few to warrant our certitude…[89]
Commentators who have summarised the plot of Finnegans Wake include Joseph Campbell, John Gordon,[90] Anthony Burgess, William York Tindall, and Philip Kitcher. While no two summaries interpret the plot in the same way, there are a number of central “plot points” upon which they find general agreement. A number of Joyce scholars question the legitimacy of searching for a linear storyline within the complex text.[91]: 165 As Bernard Benstock highlights, “in a work where every sentence opens a variety of possible interpretations, any synopsis of a chapter is bound to be incomplete.”[92] David Hayman has suggested that “For all the efforts made by critics to establish a plot for the Wake, it makes little sense to force this prose into a narrative mold.”[93] The book’s challenges have led some commentators into generalised statements about its content and themes, prompting critic Bernard Benstock to warn against the danger of “boiling down” Finnegans Wake into “insipid pap, and leaving the lazy reader with a predigested mess of generalizations and catchphrases.”[94] Fritz Senn has also voiced concerns with some plot synopses, saying “we have some traditional summaries, also some put in circulation by Joyce himself. I find them most unsatisfactory and unhelpful, they usually leave out the hard parts and recirculate what we already think we know. I simply cannot believe that FW would be as blandly uninteresting as those summaries suggest.”[95]
The challenge of compiling a definitive synopsis of Finnegans Wake lies not only in the opacity of the book’s language but also in the radical approach to plot which Joyce employed. Joyce acknowledged this when he wrote to Eugène Jolas that:
“I might easily have written this story in the traditional manner […] Every novelist knows the recipe […] It is not very difficult to follow a simple, chronological scheme which the critics will understand […] But I, after all, am trying to tell the story of this Chapelizod family in a new way.[96]
This “new way” of telling a story in Finnegans Wake takes the form of a discontinuous dream-narrative, with abrupt changes to characters, character names, locations and plot details resulting in the absence of a discernible linear narrative, causing Herring to argue that the plot of Finnegans Wake “is unstable in that there is no one plot from beginning to end, but rather many recognizable stories and plot types with familiar and unfamiliar twists told from varying perspectives.”[97] Patrick A. McCarthy expands on this idea of a non-linear, digressive narrative with the contention that “throughout much of Finnegans Wake, what appears to be an attempt to tell a story is often diverted, interrupted, or reshaped into something else, for example, a commentary on a narrative with conflicting or unverifiable details.”[98] In other words, while crucial plot points – such as HCE’s crime or ALP’s letter – are endlessly discussed, the reader never encounters or experiences them first hand, and as the details are constantly changing, they remain unknown and perhaps unknowable. Suzette Henke has accordingly described Finnegans Wake as an aporia.[99] Joyce himself tacitly acknowledged this radically different approach to language and plot in a 1926 letter to Harriet Weaver, outlining his intentions for the book: “One great part of every human existence is passed in a state which cannot be rendered sensible by the use of wideawake language, cutanddry grammar and goahead plot.”[100] Critics have seen a precedent for the book’s plot presentation in Laurence Sterne’s digressive The Life and Opinions of Tristram Shandy, Gentleman, with Thomas Keymer stating that “Tristram Shandy was a natural touchstone for James Joyce as he explained his attempt “to build many planes of narrative with a single esthetic purpose” in Finnegans Wake”.[101]
Part II is usually considered the book’s most opaque section, and hence the most difficult to synopsize. William York Tindall said of Part II’s four chapters that “nothing is denser.”[102]: 153 Similarly, Patrick Parrinder has described Part II as the “worst and most disorienting quagmire […] in the Wake.”[103]
Despite Joyce’s revolutionary techniques, the author repeatedly emphasized that the book was neither random nor meaningless; with Richard Ellmann quoting the author as having stated: “I can justify every line of my book.”[104] To Sisley Huddleston he stated “critics who were most appreciative of Ulysses are complaining about my new work. They cannot understand it. Therefore they say it is meaningless. Now if it were meaningless it could be written quickly without thought, without pains, without erudition; but I assure you that these 20 pages now before us [i.e. chapter I.8] cost me twelve hundred hours and an enormous expense of spirit.”[105]: 490 When the editor of Vanity Fair asked Joyce if the sketches in Work in Progress were consecutive and interrelated, Joyce replied “It is all consecutive and interrelated.”[106]
Themes[edit]
Fargnoli and Gillespie suggest that the book’s opening chapter “introduces [the] major themes and concerns of the book”, and enumerate these as “Finnegan’s fall, the promise of his resurrection, the cyclical structure of time and history (dissolution and renewal), tragic love as embodied in the story of Tristan and Iseult, the motif of the warring brothers, the personification of the landscape and the question of Earwicker’s crime in the park, the precise nature of which is left uncertain throughout the Wake.”[107] Such a view finds general critical consensus, viewing the vignettes as allegorical appropriations of the book’s characters and themes; for example, Schwartz argues that “The Willingdone Museyroom” episode represents the book’s “archetypal family drama in military-historical terms.”[108] Joyce himself referred to the chapter as a “prelude”,[109] and as an “air photograph of Irish history, a celebration of the dim past of Dublin.”[110] Riquelme finds that “passages near the book’s beginning and its ending echo and complement one another”,[111] and Fargnoli and Gillespie representatively argue that the book’s cyclical structure echoes the themes inherent within, that “the typologies of human experience that Joyce identifies [in Finnegans Wake] are [..] essentially cyclical, that is, patterned and recurrent; in particular, the experiences of birth, guilt, judgment, sexuality, family, social ritual and death recur throughout the Wake.[112] In a similar enumeration of themes, Tindall argues that “rise and fall and rise again, sleeping and waking, death and resurrection, sin and redemption, conflict and appeasement, and, above all, time itself […] are the matter of Joyce’s essay on man.”[113]
Henkes and Bindervoet generally summarise the critical consensus when they argue that, between the thematically indicative opening and closing chapters, the book concerns “two big questions” which are never resolved: what is the nature of protagonist HCE’s secret sin, and what was the letter, written by his wife ALP, about?[114] HCE’s unidentifiable sin has most generally been interpreted as representing man’s original sin as a result of the Fall of Man. Anthony Burgess sees HCE, through his dream, trying “to make the whole of history swallow up his guilt for him” and to this end “HCE has, so deep in his sleep, sunk to a level of dreaming in which he has become a collective being rehearsing the collective guilt of man.”[115] Fargnoli and Gillespie argue that although undefined, “Earwicker’s alleged crime in the Park” appears to have been of a “voyeuristic, sexual, or scatological nature”.[107] ALP’s letter appears a number of times throughout the book, in a number of different forms, and as its contents cannot be definitively delineated, it is usually believed to be both an exoneration of HCE, and an indictment of his sin. Herring argues that “[t]he effect of ALP’s letter is precisely the opposite of her intent […] the more ALP defends her husband in her letter, the more scandal attaches to him.”[116] Patrick A. McCarthy argues that “it is appropriate that the waters of the Liffey, representing Anna Livia, are washing away the evidence of Earwicker’s sins as [the washerwomen speak, in chapter I.8] for (they tell us) she takes on her husband’s guilt and redeems him; alternately she is tainted with his crimes and regarded as an accomplice”.[117]
A reconstruction of nocturnal life[edit]
Throughout the book’s seventeen-year gestation, Joyce stated that with Finnegans Wake he was attempting to “reconstruct the nocturnal life”,[3] and that the book was his “experiment in interpreting ‘the dark night of the soul’.”[118] According to Ellmann, Joyce stated to Edmond Jaloux that Finnegans Wake would be written “to suit the esthetic of the dream, where the forms prolong and multiply themselves”,[119] and once informed a friend that “he conceived of his book as the dream of old Finn, lying in death beside the river Liffey and watching the history of Ireland and the world – past and future – flow through his mind like flotsam on the river of life.”[120][121] While pondering the generally negative reactions to the book Joyce said:
I can’t understand some of my critics, like Pound or Miss Weaver, for instance. They say it’s obscure. They compare it, of course, with Ulysses. But the action of Ulysses was chiefly during the daytime, and the action of my new work takes place chiefly at night. It’s natural things should not be so clear at night, isn’t it now?[122]
Joyce’s claims to be representing the night and dreams have been accepted and questioned with greater and lesser credulity. Supporters of the claim have pointed to Part IV as providing its strongest evidence, as when the narrator asks “You mean to see we have been hadding a sound night’s sleep?”,[123] and later concludes that what has gone before has been “a long, very long, a dark, very dark […] scarce endurable […] night”.[124] Tindall refers to Part IV as “a chapter of resurrection and waking up”,[125] and McHugh finds that the chapter contains “particular awareness of events going on offstage, connected with the arrival of dawn and the waking process which terminates the sleeping process of [Finnegans Wake].”[126]
This conceptualisation of the Wake as a dream is a point of contention for some. Harry Burrell, representative of this view, argues that “one of the most overworked ideas is that Finnegans Wake is about a dream. It is not, and there is no dreamer.” Burrell argues that the theory is an easy way out for “critics stymied by the difficulty of comprehending the novel and the search for some kind of understanding of it.”[127] The point upon which a number of critics fail to concur with Burrell’s argument is its dismissal of the testimony of the book’s author on the matter as “misleading… publicity efforts”.[128] Parrinder, equally skeptical of the concept of the Wake as a dream, argues that Joyce came up with the idea of representing his linguistic experiments as a language of the night around 1927 as a means of battling his many critics, further arguing that “since it cannot be said that neologism is a major feature of the dreaming process, such a justification for the language of Finnegans Wake smacks dangerously of expediency.”[129]
While many, if not all, agree that there is at least some sense in which the book can be said to be a “dream”, few agree on who the possible dreamer of such a dream might be.[130] Edmund Wilson’s early analysis of the book, The Dream of H. C. Earwicker, made the assumption that Earwicker himself is the dreamer of the dream, an assumption which continued to carry weight with Wakean scholars Harry Levin, Hugh Kenner, and William Troy.[130][131]: 270–274 Joseph Campbell, in A Skeleton Key to Finnegans Wake, also believed Earwicker to be the dreamer, but considered the narrative to be the observances of, and a running commentary by, an anonymous pedant on Earwicker’s dream in progress, who would interrupt the flow with his own digressions.[132]
Ruth von Phul was the first to argue that Earwicker was not the dreamer, which triggered a number of similarly minded views on the matter, although her assertion that Shem was the dreamer has found less support.[132][133]
J.S.Atherton, in a 1965 lecture, ‘The Identity of the Sleeper’, suggested that the dreamer of Finnegans Wake was the Universal Mind:
‘As I see FW it is everyone’s dream, the dream of all the living and the dead. Many puzzling features become clear if this is accepted. Obviously we will hear many foreign languages….To my mind, the most revealing statement Joyce ever made about his work was: ‘Really it is not I who am writing this crazy book. It is you, and you, and you, and that man over there, and that girl at the next table.’ This is stressed, once you start looking for it, in the Wake itself. It is ‘us.’ who are brought back to ‘Howth Castle and Environs’ in the third line of the book. The washerwoman says: ‘of course, we all know Anna Livia’. It is easy to miss the ‘we’. Chapter 2 has ‘we are back’ in line 3. In fact all the first five chapters use “us” or “we” by the ninth line at the latest—and the sixth chapter ends ‘Semus sumus.’ We are Shem. All of us….It is the universal mind which Joyce assumes as the identity of the dreamer; he, of course, is writing it all down but everyone else contributes.'[134]
The assertion that the dream was that of Mr. Porter, whose dream personality personified itself as HCE, came from the critical idea that the dreamer partially wakes during chapter III.4, in which he and his family are referred to by the name Porter.[135] Anthony Burgess representatively summarized this conception of the “dream” thus: “Mr. Porter and his family are asleep for the greater part of the book […] Mr. Porter dreams hard, and we are permitted to share his dream […] Sleeping, he becomes a remarkable mixture of guilty man, beast, and crawling thing, and he even takes on a new and dreamily appropriate name – Humphrey Chimpden Earwicker.”[136]
Harriet Weaver was among the first to suggest that the dream was not that of any one dreamer, but was rather an analysis of the process of dreaming itself. In a letter to J.S. Atherton she wrote:
In particular their ascription of the whole thing to a dream of HCE seems to me nonsensical. My view is that Mr. Joyce did not intend the book to be looked upon as the dream of any one character, but that he regarded the dream form with its shiftings and changes and chances as a convenient device, allowing the freest scope to introduce any material he wished—and suited to a night-piece.[137]
Bernard Benstock also argued that “The Dreamer in the Wake is more than just a single individual, even if one assumes that on the literal level we are viewing the dream of publican H.C. Earwicker.”[138]
Other critics have been more skeptical of the concept of identifying the dreamer of the book’s narrative. Clive Hart argues that “[w]hatever our conclusions about the identity of the dreamer, and no matter how many varied caricatures of him we may find projected into the dream, it is clear that he must always be considered as essentially external to the book, and should be left there. Speculation about the ‘real person’ behind the guises of the dream-surrogates or about the function of the dream in relation to the unresolved stresses of this hypothetical mind is fruitless, for the tensions and psychological problems in Finnegans Wake concern the dream-figures living within the book itself.”[139]
John Bishop has been the most vocal supporter of treating Finnegans Wake absolutely, in every sense, as a description of a dream, the dreamer, and of the night itself; arguing that the book not only represents a dream in an abstract conception, but is fully a literary representation of sleep. On the subject Bishop writes:
The greatest obstacle to our comprehension of Finnegans Wake […has been…] the failure on the part of readers to believe that Joyce really meant what he said when he spoke of the book as a “reconstruction of the nocturnal life” and an “imitation of the dream-state”; and as a consequence readers have perhaps too easily exercised on the text an unyielding literalism bent on finding a kind of meaning in every way antithetical to the kind of meaning purveyed in dreams.[140]: 309
Bishop has also somewhat brought back into fashion the theory that the Wake is about a single sleeper; arguing that it is not “the ‘universal dream’ of some disembodied global everyman, but a reconstruction of the night – and a single night – as experienced by ‘one stable somebody’ whose ‘earwitness’ on the real world is coherently chronological.”[141]: 283 Bishop has laid the path for critics such as Eric Rosenbloom, who has proposed that the book “elaborates the fragmentation and reunification of identity during sleep. The masculine […] mind of the day has been overtaken by the feminine night mind. […] The characters live in the transformation and flux of a dream, embodying the sleeper’s mind.”[142]
Characters[edit]
Whence it is a slopperish matter, given the wet and low visibility […] to idendifine the individuone[143]
Critics disagree on whether discernible characters exist in Finnegans Wake. For example, Grace Eckley argues that Wakean characters are distinct from one another,[144] and defends this with explaining the dual narrators, the “us” of the first paragraph, as well as Shem-Shaun distinctions[145] while Margot Norris argues that the “[c]haracters are fluid and interchangeable”.[146] Supporting the latter stance, Van Hulle finds that the “characters” in Finnegans Wake are rather “archetypes or character amalgams, taking different shapes”,[147] and Riquelme similarly refers to the book’s cast of mutable characters as “protean”.[148] As early as in 1934, in response to the recently published excerpt “The Mookse and the Gripes”, Ronald Symond argued that “the characters in Work in Progress, in keeping with the space-time chaos in which they live, change identity at will. At one time they are persons, at another rivers or stones or trees, at another personifications of an idea, at another they are lost and hidden in the actual texture of the prose, with an ingenuity far surpassing that of crossword puzzles.”[149] Such concealment of character identity has resulted in some disparity as to how critics identify the book’s main protagonists; for example, while most find consensus that Festy King, who appears on trial in I.4, is a HCE type, not all analysts agree on this – for example Anthony Burgess believes him to be Shaun.[150]
While characters are in a constant state of flux—constantly changing names, occupations, and physical attributes—a recurring set of core characters, or character types (what Norris dubs “ciphers”), are discernible. During the composition of Finnegans Wake, Joyce used signs, or so-called “sigla”, rather than names to designate these character amalgams or types. In a letter to his Maecenas, Harriet Shaw Weaver (March 1924), Joyce made a list of these sigla.[147] For those who argue for the existence of distinguishable characters, the book focuses on the Earwicker family, which consists of father, mother, twin sons and a daughter.
Humphrey Chimpden Earwicker (HCE)[edit]
Kitcher argues for the father HCE as the book’s protagonist, stating that he is “the dominant figure throughout […]. His guilt, his shortcomings, his failures pervade the entire book”.[5] Bishop states that while the constant flux of HCE’s character and attributes may lead us to consider him as an “anyman,” he argues that “the sheer density of certain repeated details and concerns allows us to know that he is a particular, real Dubliner.” The common critical consensus of HCE’s fixed character is summarised by Bishop as being “an older Protestant male, of Scandinavian lineage, connected with the pubkeeping business somewhere in the neighbourhood of Chapelizod, who has a wife, a daughter, and two sons.”[151]: 135
HCE is referred to by literally thousands of names throughout the book; leading Terence Killeen to argue that in Finnegans Wake “naming is […] a fluid and provisional process”.[152] HCE is at first referred to as “Harold or Humphrey Chimpden”;[153] a conflation of these names as “Haromphreyld”,[154] and as a consequence of his initials “Here Comes Everybody”.[155] These initials lend themselves to phrase after phrase throughout the book; for example, appearing in the book’s opening sentence as “Howth Castle and Environs”. As the work progresses the names by which he may be referred to become increasingly abstract (such as “Finn MacCool”,[156] “Mr. Makeall Gone”,[157] or “Mr. Porter”[158]).
Some Wake critics, such as Finn Fordham, argue that HCE’s initials come from the initials of the portly politician Hugh Childers (1827–96), who had been nicknamed “Here Comes Everybody” for his size.[159]
Many critics see Finnegan, whose death, wake and resurrection are the subject of the opening chapter, as either a prototype of HCE, or as another of his manifestations. One of the reasons for this close identification is that Finnegan is called a “man of hod, cement and edifices” and “like Haroun Childeric Eggeberth”,[160] identifying him with the initials HCE. Parrinder for example states that “Bygmester Finnegan […] is HCE”, and finds that his fall and resurrection foreshadows “the fall of HCE early in Book I [which is] paralleled by his resurrection towards the end of III.3, in the section originally called “Haveth Childers Everywhere”, when [HCE’s] ghost speaks forth in the middle of a seance.”[161]
Anna Livia Plurabelle (ALP)[edit]
Patrick McCarthy describes HCE’s wife ALP as “the river-woman whose presence is implied in the “riverrun” with which Finnegans Wake opens and whose monologue closes the book. For over six hundred pages, Joyce presents Anna Livia to us almost exclusively through other characters, much as in Ulysses we hear what Molly Bloom has to say about herself only in the last chapter.”[162] The most extensive discussion of ALP comes in chapter I.8, in which hundreds of names of rivers are woven into the tale of ALP’s life, as told by two gossiping washerwomen. Similarly hundreds of city names are woven into “Haveth Childers Everywhere”, the corresponding passage at the end of III.3 which focuses on HCE. As a result, it is generally contended that HCE personifies the Viking-founded city of Dublin, and his wife ALP personifies the river Liffey, on whose banks the city was built.
Shem, Shaun and Issy[edit]
ALP and HCE have a daughter, Issy – whose personality is often split (represented by her mirror-twin). Parrinder argues that “as daughter and sister, she is an object of secret and repressed desire both to her father […] and to her two brothers.”[163] These twin sons of HCE and ALP consist of a writer called Shem the Penman and a postman by the name of Shaun the Post, who are rivals for replacing their father and for their sister Issy’s affection. Shaun is portrayed as a dull postman, conforming to society’s expectations, while Shem is a bright artist and sinister experimenter, often perceived as Joyce’s alter-ego in the book.[164] Hugh Staples finds that Shaun “wants to be thought of as a man-about-town, a snappy dresser, a glutton and a gourmet… He is possessed of a musical voice and is a braggart. He is not happy in his work, which is that of a messenger or a postman; he would rather be a priest.”[165] Shaun’s sudden and somewhat unexpected promotion to the book’s central character in Part III is explained by Tindall with the assertion that “having disposed of old HCE, Shaun is becoming the new HCE.”[166]
Like their father, Shem and Shaun are referred to by different names throughout the book, such as “Caddy and Primas”;[167] “Mercius” and “Justius”;[168][169] “Dolph and Kevin”;[170] and “Jerry and Kevin”.[171] These twins are contrasted in the book by allusions to sets of opposing twins and enemies in literature, mythology and history; such as Set and Horus of the Osiris story; the biblical pairs Jacob and Esau, Cain and Abel, and Saint Michael and the Devil – equating Shaun with “Mick” and Shem with “Nick” – as well as Romulus and Remus. They also represent the oppositions of time and space,[172] and tree and stone.[173]: 224
Minor characters[edit]
The most commonly recurring characters outside of the Earwicker family are the four old men known collectively as “Mamalujo” (a conflation of their names: Matt Gregory, Marcus Lyons, Luke Tarpey and Johnny Mac Dougall). These four most commonly serve as narrators, but they also play a number of active roles in the text, such as when they serve as the judges in the court case of I.4, or as the inquisitors who question Yawn in III.4. Tindall summarises the roles that these old men play as those of the Four Masters, the Four Evangelists, and the four Provinces of Ireland ( “Matthew, from the north, is Ulster; Mark, from the south, is Munster; Luke, from the east, is Leinster; and John, from the west, is Connaught”).[174]: 255 According to Finn Fordham, Joyce related to his daughter-in-law Helen Fleischmann that “Mamalujo” also represented Joyce’s own family, namely his wife Nora (mama), daughter Lucia (lu), and son Giorgio (jo).[175]: 77
In addition to the four old men, there are a group of twelve unnamed men who always appear together, and serve as the customers in Earwicker’s pub, gossipers about his sins, jurors at his trial and mourners at his wake.[176]: 5 The Earwicker household also includes two cleaning staff: Kate, the maid, and Joe, who is by turns handyman and barman in Earwicker’s pub. Tindall considers these characters to be older versions of ALP and HCE.[177]: 4–5 Kate often plays the role of museum curator, as in the “Willingdone Museyroom” episode of 1.1, and is recognisable by her repeated motif “Tip! Tip!” Joe is often also referred to by the name “Sackerson”, and Kitcher describes him as “a figure sometimes playing the role of policeman, sometimes […] a squalid derelict, and most frequently the odd-job man of HCE’s inn, Kate’s male counterpart, who can ambiguously indicate an older version of HCE.”[178]: 39
Language and style[edit]
“riverrun, past Eve and Adam’s, from swerve of shore to bend of bay, brings us by a commodius vicus of recirculation back to Howth Castle and Environs.”
—The opening line of Finnegans Wake, which continues from the book’s unfinished closing line:[179] , “A way a lone a last a loved a long the”
Joyce invented a unique polyglot-language or idioglossia solely for the purpose of this work. This language is composed of composite words from some sixty to seventy world languages,[180] combined to form puns, or portmanteau words and phrases intended to convey several layers of meaning at once. Senn has labelled Finnegans Wake’s language as “polysemetic”,[95] and Tindall as an “Arabesque”.[181] Norris describes it as a language which “like poetry, uses words and images which can mean several, often contradictory, things at once”[182] The style has also been compared to rumour and gossip, especially in the way the writing subverts notions of political and scholarly authority.[183] An early review of the book argued that Joyce was attempting “to employ language as a new medium, breaking down all grammatical usages, all time space values, all ordinary conceptions of context [… the theme is the language and the language the theme, and a language where every association of sound and free association is exploited.”[184]
Seconding this analysis of the book’s emphasis on form over content, Paul Rosenfeld reviewed Finnegans Wake in 1939 with the suggestion that
“the writing is not so much about something as it is that something itself [..] in Finnegans Wake the style, the essential qualities and movement of the words, their rhythmic and melodic sequences, and the emotional color of the page are the main representatives of the author’s thought and feeling. The accepted significations of the words are secondary.”
While commentators emphasize how this manner of writing can communicate multiple levels of meaning simultaneously, Hayman and Norris contend that its purpose is as much to obscure and disable meaning as to expand it. Hayman writes that access to the work’s “tenuous narratives” may be achieved only through “the dense weave of a language designed as much to shield as to reveal them.”[186] Norris argues that Joyce’s language is “devious” and that it “conceals and reveals secrets.”[182] Allen B. Ruch has dubbed Joyce’s new language “dreamspeak,” and describes it as “a language that’s basically English, but extremely malleable and all-inclusive, a fusion of portmanteau words, stylistic parodies, and complex puns.”[187] Although much has been made of the numerous world languages employed in the book’s composite language, most of the more obscure languages appear only seldom in small clusters, and most agree with Ruch that the latent sense of the language, however manifestly obscure, is “basically English”.[188][189] Burrell also finds that Joyce’s thousands of neologisms are “based on the same etymological principles as standard English.”[190] The Wake’s language is not entirely unique in literature; for example critics have seen its use of portmanteaus and neologisms as an extension of Lewis Carroll’s Jabberwocky.[191]
Although Joyce died shortly after the publication of Finnegans Wake, during the work’s composition the author made a number of statements concerning his intentions in writing in such an original manner. In a letter to Max Eastman, for example, Joyce suggested that his decision to employ such a unique and complex language was a direct result from his attempts to represent the night:
In writing of the night I really could not, I felt I could not, use words in their ordinary connections. Used that way they do not express how things are in the night, in the different stages – the conscious, then semi-conscious, then unconscious. I found that it could not be done with words in their ordinary relations and connections. When morning comes of course everything will be clear again […] I’ll give them back their English language. I’m not destroying it for good.[192]
Joyce is also reported as having told Arthur Power that “what is clear and concise can’t deal with reality, for to be real is to be surrounded by mystery.”[193] On the subject of the vast number of puns employed in the work Joyce argued to Frank Budgen that “after all, the Holy Roman Catholic Apostolic Church was built on a pun. It ought to be good enough for me”,[192] and to the objection of triviality he replied “Yes. Some of the means I use are trivial – and some are quadrivial.”[192] A great many of the book’s puns are etymological in nature. Sources tell us that Joyce relished delving into the history and the changing meanings of words, his primary source being An Etymological Dictionary of the English Language by the Rev. Walter W. Skeat (Oxford, at the Clarendon Press; 1879). For example, one of the first entries in Skeat is for the letter A, which begins: “…(1) adown; (2) afoot; (3) along; (4) arise; (5) achieve; (6) avert; (7) amend; (8) alas; (9) abyss…” Further in the entry, Skeat writes: “These prefixes are discussed at greater length under the headings Of, On, Along, Arise…Alas, Aware, Avast…” It seems likely that these strings of words prompted Joyce to finish the Wake with a sentence fragment that included the words: “…a way a lone a last a loved a long…”[194]: 272ff.
Samuel Beckett collated words from foreign languages on cards for Joyce to use, and, as Joyce’s eyesight worsened, wrote down the text from his dictation
Beckett described and defended the writing style of Finnegans Wake thus:
“This writing that you find so obscure is a quintessential extraction of language and painting and gesture, with all the inevitable clarity of the old inarticulation. Here is the savage economy of hieroglyphics”.
Faced with the obstacles to be surmounted in “understanding” Joyce’s text, a handful of critics have suggested readers focus on the rhythm and sound of the language, rather than solely on “meaning.”
As early as 1929, Eugène Jolas stressed the importance of the aural and musical dimensions of the work.
In his contribution to Our Exagmination Round His Factification for Incamination of Work in Progress, Jolas wrote:
Those who have heard Mr. Joyce read aloud from Work in Progress know the immense rhythmic beauty of his technique.
It has a musical flow that flatters the ear, that has the organic structure of works of nature, that transmits painstakingly every vowel and consonant formed by his ear
.
Allusions to other works[edit]
Finnegans Wake incorporates a high number of intertextual allusions and references to other texts; Parrinder refers to it as “a remarkable example of intertextuality” containing a “wealth of literary reference.”[198] Among the most prominent are the Irish ballad “Finnegan’s Wake” from which the book takes its name, Italian philosopher Giovanni Battista Vico’s La Scienza Nuova,[199] the Egyptian Book of the Dead, the plays of Shakespeare,[200] and religious texts such as the Bible and Qur’an.[201]: 166–167 These allusions, rather than directly quoting or referencing a source, normally enter the text in a contorted fashion, often through humorous plays on words. For example, Hamlet Prince of Denmark becomes “Camelot, prince of dinmurk”[202] and the Epistle to the Hebrews becomes a “farced epistol to the hibruws”.[203]
The book begins with one such allusion to Vico’s New Science: “riverrun, past Eve and Adam’s, from swerve of shore to bend of bay, brings us by a commodius vicus of recirculation back to Howth Castle and Environs”.
“Commodius vicus” refers to Giambattista Vico (1668–1744), who proposed a theory of cyclical history in his work La Scienza Nuova (The New Science). Vico argued that the world was coming to the end of the last of three ages, these being the age of gods, the age of heroes, and the age of humans. These ideas recur throughout Finnegans Wake, informing the book’s four-part structure. Vico’s name appears a number of times throughout the Wake, indicating the work’s debt to his theories, such as “The Vico road goes round and round to meet where terms begin”.[204] That a reference to Vico’s cyclical theory of history is to be found in the opening sentence which is a continuation of the book’s closing sentence – thus making the work cyclical in itself – creates the relevance of such an allusion.
One of the sources Joyce drew from is the Ancient Egyptian story of Osiris,[205] and the Egyptian Book of the Dead, a collection of spells and invocations. Bishop asserts that “it is impossible to overlook the vital presence of the Book of the Dead in Finnegans Wake, which refers to ancient Egypt in countless tags and allusions.”[206] Joyce uses the Book of the Dead in Finnegans Wake, “because it is a collection of the incantations for the resurrection and rebirth of the dead on the burial”.[207] At one of their final meetings, Joyce suggested to Frank Budgen that he write an article about Finnegans Wake, entitling it “James Joyce’s Book of the Dead”. Budgen followed Joyce’s advice with his paper “Joyce’s Chapters of Going Forth by Day”, highlighting many of the allusions to Egyptian mythology in the book.[208]
The Tristan and Iseult legend – a tragic love triangle between the Irish princess Iseult, the Cornish knight Tristan and his uncle King Mark – is also oft alluded to in the work, particularly in II.4. Fargnoli and Gillespie argue that “various themes and motifs throughout Finnegans Wake, such as the cuckoldry of Humphrey Chimpden Earwicker (a King Mark figure) and Shaun’s attempts at seducing Issy, relate directly to Tristan and Isolde […] other motifs relating to Earwicker’s loss of authority, such as the forces usurping his parental status, are also based on Tristan and Isolde.”[209]
The book also alludes heavily to Irish mythology, with HCE sometimes corresponding to Fionn mac Cumhaill,[210] Issy and ALP to Gráinne, and Shem/Shaun to Dermot (Diarmaid). Not only Irish mythology, but also notable real-life Irish figures are alluded to throughout the text. For example, HCE is often identified with Charles Stewart Parnell, and Shem’s attack on his father in this way mirrors the attempt of forger Richard Pigott to incriminate Parnell in the Phoenix Park Murders of 1882 by means of false letters. But, given the flexibility of allusion in Finnegans Wake HCE assumes the character of Pigott as well, for just as HCE betrays himself to the cad, Pigott betrayed himself at the inquiry into admitting the forgery by his spelling of the word “hesitancy” as “hesitency”; and this misspelling appears frequently in the Wake.
Finnegans Wake also makes a great number of allusions to religious texts. When HCE is first introduced in chapter I.2, the narrator relates how “in the beginning” he was a “grand old gardener”, thus equating him with Adam in the Garden of Eden. Spinks further highlights this allusion by highlighting that like HCE’s unspecified crime in the park, Adam also “commits a crime in a garden”.[211]: 130
Norwegian influence[edit]
With Dublin, an early Viking settlement, as the setting for Finnegans Wake, it is perhaps not surprising that Joyce incorporated a number of Norwegian linguistic and cultural elements into the work (e.g., Riksmål references). One of the main tales of chapter II.3 concerns a Norwegian tailor, and a number of Norwegian words such as bakvandets, Knut Oelsvinger and Bygmester Finnegan (the latter a reference to Ibsen’s Bygmester Solness)[212]: 210 are used throughout. Indeed, most of Ibsen’s works, many of his characters and also some quotations are referenced in the Wake. While Joyce was working on Finnegans Wake, he wanted to insert references to Scandinavian languages and literature, hiring five teachers of Norwegian.[213]: 121–122 The first one turned out to be the poet Olaf Bull. Joyce wanted to read Norwegian works in the original language, including Peter Andreas Munch’s Norrøne gude- og heltesagn (Norse tales of gods and heroes). He was looking for puns and unusual associations across the barriers of language, a practice Bull well understood. Lines from Bull’s poems echo through Finnegans Wake, and Bull himself materializes under the name “Olaph the Oxman”, a pun on his surname.[214]
Hundred-letter words[edit]
An extreme example of the Wake’s language are a series of ten one-hundred letter words spread throughout the text (although the tenth in actuality has a hundred and one letters). The first such word occurs on the text’s first page; all ten are presented in the context of their complete sentences, below.
-The fall (bababadalgharaghtakamminarronnkonnbronntonnerronntuonnthunntrovarrhounawnskawntoohoohoordenenthurnuk!) of a once wallstrait oldparr is retaled early in bed and later on life down through all christian minstrelsy.[215]
-And the duppy shot the shutter clup (Perkodhuskurunbarggruauyagokgorlayorgromgremmitghundhurthrumathunaradidillifaititillibumullunukkunun!)[216]
-The (klikkaklakkaklaskaklopatzklatschabattacreppycrottygraddaghsemmihsammihnouithappluddyappladdypkonpkot!).[217]
-Bladyughfoulmoecklenburgwhurawhorascortastrumpapornanennykocksapastippatappatupperstrippuckputtanach, eh?[218]
-Thingcrooklyexineverypasturesixdixlikencehimaroundhersthemaggerbykinkinkankanwithdownmindlookingated.[219]
-Wold Forrester Farley who, in deesperation of deispiration at the diasporation of his diesparation, was found of the round of the sound of the lound of the Lukkedoerendunandurraskewdylooshoofermoyportertooryzooysphalnabortansporthaokansakroidverjkapakkapuk.[220]
-Bothallchoractorschumminaroundgansumuminarumdrumstrumtruminahumptadumpwaultopoofoolooderamaunstrunup![221]
-For hanigen with hunigen still haunt ahunt to finnd their hinnigen where Pappappapparrassannuaragheallachnatullaghmonganmacmacmacwhackfalltherdebblenonthedubblandaddydoodled and anruly person creeked a jest.[222]
-Let us here consider the casus, my dear little cousis (husstenhasstencaffincoffintussemtossemdamandamnacosaghcusaghhobixhatouxpeswchbechoscashlcarcarcaract) of the Ondt and the Gracehoper.[223]
-Ullhodturdenweirmudgaardgringnirurdrmolnirfenrirlukkilokkibaugimandodrrerinsurtkrinmgernrackinarockar![224]
These ten words have come to be known as thunders, thunderclaps, or thunderwords, based upon interpretation of the first word as being a portmanteau of several word-forms for thunder, in several languages.[225] The Canadian media theorist Marshall McLuhan (with Quentin Fiore and Jerome Agel) made this connection explicit in his War and Peace in the Global Village, where he identified the ten words as “thunders”,[226] reproducing them in his own text.[227] For the purposes of his book, McLuhan appropriated the ten words and interpreted them as symbolizing various forms of human technology, which together with other liberal quotations from the Wake form a parallel rhetoric which McLuhan used to discuss technology, warfare, and human society. Marshall’s son Eric McLuhan carried on his father’s interpretation of the thunders, publishing The Role of Thunder in Finnegans Wake, a book expressly devoted to the meaning of the ten words.[228] For [Eric] McLuhan, the total letter count of the above ten words (1001) intentionally corresponds to the One Thousand and One Nights of Middle Eastern folklore, which buttresses the critical interpretation of the Wake as being a book of the night.[229]
-The hundredlettered name again, last word of perfect language. But you could come near it, we do suppose, strong Shaun O’, we foresupposed. How?[224]
Literary significance and criticism[edit]
The value of Finnegans Wake as a work of literature has been a point of contention since the time of its appearance, in serial form, in literary reviews of the 1920s. Initial response, to both its serialised and final published forms, was almost universally negative. Even close friends and family were disapproving of Joyce’s seemingly impenetrable text, with Joyce’s brother Stanislaus “rebuk[ing] him for writing an incomprehensible night-book”,[230] and former friend Oliver Gogarty believing the book to be a joke, pulled by Joyce on the literary community, referring to it as “the most colossal leg pull in literature since Macpherson’s Ossian”.[231] When Ezra Pound, a former champion of Joyce’s and admirer of Joyce’s Ulysses, was asked his opinion on the text, he wrote “Nothing so far as I make out, nothing short of divine vision or a new cure for the clap can possibly be worth all the circumambient peripherization.”[232] H. G. Wells, in a personal letter to Joyce, argued that “you have turned your back on common men, on their elementary needs and their restricted time and intelligence […] I ask: who the hell is this Joyce who demands so many waking hours of the few thousands I have still to live for a proper appreciation of his quirks and fancies and flashes of rendering?”[233] Even Joyce’s patron Harriett Weaver wrote to him in 1927 to inform him of her misgivings regarding his new work, stating “I am made in such a way that I do not care much for the output from your Wholesale Safety Pun Factory nor for the darknesses and unintelligibilities of your deliberately entangled language system. It seems to me you are wasting your genius.”[234]
The wider literary community were equally disparaging, with D. H. Lawrence declaring in a letter to Maria and Aldous Huxley, having read sections of the Wake appearing as “Work in Progress” in Transition, “My God, what a clumsy olla putrida James Joyce is! Nothing but old fags and cabbage-stumps of quotations from the Bible and the rest, stewed in the juice of deliberate journalistic dirty-mindedness – what old and hard-worked staleness, masquerading as the all-new!”[100] Vladimir Nabokov, who had also admired Ulysses, described Finnegans Wake as “nothing but a formless and dull mass of phony folklore, a cold pudding of a book, a persistent snore in the next room […] and only the infrequent snatches of heavenly intonations redeem it from utter insipidity.”[100] In response to such criticisms, Transition published essays throughout the late 1920s, defending and explaining Joyce’s work. In 1929, these essays (along with a few others written for the occasion) were collected under the title Our Exagmination Round His Factification for Incamination of Work in Progress and published by Shakespeare and Company. This collection featured Samuel Beckett’s first commissioned work, the essay “Dante… Bruno. Vico.. Joyce”,[235] along with contributions by William Carlos Williams, Stuart Gilbert, Marcel Brion, Eugene Jolas and others. As Margot Norris highlights, the agenda of this first generation of Wake critics and defenders was “to assimilate Joyce’s experimental text to an already increasingly established and institutionalized literary avant-garde” and “to foreground Joyce’s last work as spearhead of a philosophical avant-garde bent on the revolution of language”.[236]
Upon its publication in 1939, Finnegans Wake received a series of mixed, but mostly negative reviews. Louise Bogan, writing for Nation, surmised that while “the book’s great beauties, its wonderful passages of wit, its variety, its mark of genius and immense learning are undeniable […], to read the book over a long period of time gives one the impression of watching intemperance become addiction, become debauch” and argued that “Joyce’s delight in reducing man’s learning, passion, and religion to a hash is also disturbing.”[237] Edwin Muir, reviewing in Listener wrote that “as a whole the book is so elusive that there is no judging it; I cannot tell whether it is winding into deeper and deeper worlds of meaning or lapsing into meaningless”, although he too acknowledged that “there are occasional flashes of a kind of poetry which is difficult to define but is of unquestioned power.”[238] B. Ifor Evans, writing in the Manchester Guardian, similarly argued that, due to its difficulties, the book “does not admit of review”, and argued that, perhaps “in twenty years’ time, with sufficient study and with the aid of the commentary that will doubtless arise, one might be ready for an attempt to appraise it.” Taking a swipe at many of the negative reviews circulating at the time, Evans writes: “The easiest way to deal with the book would be […] to write off Mr. Joyce’s latest volume as the work of a charlatan. But the author of Dubliners, A Portrait of the Artist and Ulysses is not a charlatan, but an artist of very considerable proportions. I prefer to suspend judgement…”[239]
In the time since Joyce’s death, the book’s admirers have struggled against public perception of the work to make exactly this argument for Finnegans Wake. One of the book’s early champions was Thornton Wilder, who wrote to Gertrude Stein and Alice Toklas in August 1939, a few months after the book’s publication: “One of my absorptions […] has been James Joyce’s new novel, digging out its buried keys and resolving that unbroken chain of erudite puzzles and finally coming on lots of wit, and lots of beautiful things has been my midnight recuperation. A lot of thanks to him”.[240] The publication in 1944 of the first in-depth study and analysis of Joyce’s final text—A Skeleton Key to Finnegans Wake by mythologist Joseph Campbell and Henry Morton Robinson—tried to prove to a skeptical public that if the hidden key or “Monomyth” could be found, then the book could be read as a novel with characters, plot, and an internal coherence. As a result, from the 1940s to the 1960s critical emphasis moved away from positioning the Wake as a “revolution of the word” and towards readings that stressed its “internal logical coherence”, as “the avant-gardism of Finnegans Wake was put on hold [and] deferred while the text was rerouted through the formalistic requirements of an American criticism inspired by New Critical dicta that demanded a poetic intelligibility, a formal logic, of texts.”[236] Slowly the book’s critical capital began to rise to the point that, in 1957, Northrop Frye described Finnegans Wake as the “chief ironic epic of our time”[241] and Anthony Burgess lauded the book as “a great comic vision, one of the few books of the world that can make us laugh aloud on nearly every page.”[14] Concerning the importance of such laughter, Darragh Greene has argued that the Wake through its series of puns, neologisms, compounds, and riddles shows the play of Wittgensteinian language-games, and by laughing at them, the reader learns how language makes the world and is freed from its snares and bewitchment.[242]
In 1962, Clive Hart wrote the first major book-length study of the work since Campbell’s Skeleton Key, Structure and Motif in “Finnegans Wake” which approached the work from the increasingly influential field of structuralism. However through the 1960s it was to be French post-structuralist theory that was to exert the most influence over readings of Finnegans Wake, refocussing critical attention back to the work’s radical linguistic experiments and their philosophical consequences. Jacques Derrida developed his ideas of literary “deconstruction” largely inspired by Finnegans Wake (as detailed in the essay “Two Words for Joyce”), and as a result literary theory—in particular post-structuralism—has embraced Joyce’s innovation and ambition in Finnegans Wake.[243] Derrida tells an anecdote about the two books’ importance for his own thought; in a bookstore in Tokyo,
an American tourist of the most typical variety leaned over my shoulder and sighed: “So many books! What is the definitive one? Is there any?” It was an extremely small book shop, a news agency. I almost replied, “Yes, there are two of them, Ulysses and Finnegans Wake.[244]: 265
The text’s influence on other writers has grown since its initial shunning, and contemporary American author Tom Robbins is among the writers working today to have expressed his admiration for Joyce’s complex last work:
the language in it is incredible. There’s so many layers of puns and references to mythology and history. But it’s the most realistic novel ever written. Which is exactly why it’s so unreadable. He wrote that book the way that the human mind works. An intelligent, inquiring mind. And that’s just the way consciousness is. It’s not linear. It’s just one thing piled on another. And all kinds of cross references. And he just takes that to an extreme. There’s never been a book like it and I don’t think there ever will be another book like it. And it’s absolutely a monumental human achievement. But it’s very hard to read.[245]
More recently, Finnegans Wake has become an increasingly accepted part of the critical literary canon, although detractors still remain. As an example, John Bishop described the book’s legacy as that of “the single most intentionally crafted literary artifact that our culture has produced […] and, certainly, one of the great monuments of twentieth-century experimental letters.”[188] The section of the book to have received the most praise throughout its critical history has been “Anna Livia Plurabelle” (I.8), which Parrinder describes as being “widely recognized as one of the most beautiful prose-poems in English.”[103]
Publication history[edit]
Throughout the seventeen years that Joyce wrote the book, Finnegans Wake was published in short excerpts in a number of literary magazines, most prominently in the Parisian literary journals Transatlantic Review and Eugene Jolas’s transition. It has been argued that “Finnegans Wake, much more so than Ulysses, was very much directly shaped by the tangled history of its serial publication.”[246] In late October 1923 in Ezra Pound’s Paris flat, Ford Madox Ford convinced Joyce to contribute some of his new sketches to the Transatlantic Review, a new journal that Ford was editing.
The eight-page “Mamalujo” sketch became the first fragment from the book to be published in its own right, in Transatlantic Review 1.4 in April 1924.[247] The sketch appeared under the title “From Work in Progress”, a term applied to works by Ernest Hemingway and Tristan Tzara published in the same issue, and the one by which Joyce would refer to his final work until its publication as Finnegans Wake in 1939.[246] The sketch appeared in the final published text, in radically altered form, as chapter 2.4.[248]
In 1925 four sketches from the developing work were published. “Here Comes Everybody”[249] was published as “From Work in Progress” in the Contact Collection of Contemporary Writers, edited by Robert McAlmon. “The Letter”[250] was published as “Fragment of an Unpublished Work” in Criterion 3.12 (July 1925), and as “A New Unnamed Work” in Two Worlds 1.1. (September 1925).[248] The first published draft of “Anna Livia Plurabelle”[251] appeared in Le Navire d’Argent 1 in October, and the first published draft of “Shem the Penman”[252] appeared in the Autumn–Winter edition of This Quarter.[248]
In 1925-6 Two Worlds began to publish redrafted versions of previously published fragments, starting with “Here Comes Everybody” in December 1925, and then “Anna Livia Plurabelle” (March 1926), “Shem the Penman” (June 1926), and “Mamalujo” (September 1925), all under the title “A New Unnamed Work”.[248]
Eugene Jolas befriended Joyce in 1927, and as a result serially published revised fragments from Part I in his transition literary journal. This began with the debut of the book’s opening chapter, under the title “Opening Pages of a Work in Progress”, in April 1927. By November chapters I.2 through I.8 had all been published in the journal, in their correct sequence, under the title “Continuation of a Work in Progress”.[253] From 1928 Part’s II and III slowly began to emerge in transition, with a brief excerpt of II.2 (“The Triangle”) published in February 1928, and Part III’s four chapters between March 1928 and November 1929.[253]
At this point, Joyce started publishing individual chapters from Work in Progress. In 1929, Harry and Caresse Crosby, owners of the Black Sun Press, contacted James Joyce through bookstore owner Sylvia Beach and arranged to print three short fables about the novel’s three children Shem, Shaun and Issy that had already appeared in translation. These were “The Mookse and the Gripes”,[254] “The Triangle”,[255] and “The Ondt and the Gracehoper”.[253][256] The Black Sun Press named the new book Tales Told of Shem and Shaun for which they paid Joyce US$2,000 for 600 copies, unusually good pay for Joyce at that time.[257]: 286
Their printer Roger Lescaret erred when setting the type, leaving the final page with only two lines.
Rather than reset the entire book, he suggested to the Crosby’s that they ask Joyce to write an additional eight lines to fill in the remainder of the page.
Caresse refused, insisting that a literary master would never alter his work to fix a printer’s error.
Lescaret appealed directly to Joyce, who promptly wrote the eight lines requested.[258]
The first 100 copies of Joyce’s book were printed on Japanese vellum and signed by the author.
It was hand-set in Caslon type and included an abstract portrait of Joyce by Constantin Brâncuși,[259] a pioneer of modernist abstract sculpture. Brâncuși’s drawings of Joyce became among the most popular images of him
Faber and Faber published book editions of “Anna Livia Plurabelle” (1930), and “Haveth Childers Everywhere” (1931), HCE’s long defence of his life which would eventually close chapter III.3.[261][262] A year later they published Two Tales of Shem and Shaun, which dropped “The Triangle” from the previous Black Sun Press edition. Part II was published serially in transition between February 1933 and May 1938, and a final individual book publication, Storiella as She Is Syung, was published by Corvinus Press in 1937, made up of sections from what would become chapter II.2.[262]
By 1938 virtually all of Finnegans Wake was in print in the transition serialisation and in the booklets, with the exception of Part IV. Joyce continued to revise all previously published sections until Finnegans Wake’s final published form, resulting in the text existing in a number of different forms, to the point that critics can speak of Finnegans Wake being a different entity to Work in Progress. The book was finally published simultaneously by Faber and Faber in London and by Viking Press in New York on 4 May 1939, after seventeen years of composition.
In March 2010, a new “critically emended edition” was published in a limited edition of 1,000 copies by Houyhnhnm Press[263] in conjunction with Penguin. This edition was published in a trade edition in 2012.[264] Edited by Danis Rose and John O’Hanlon, is the “summation of thirty years’ intense engagement by textual scholars Danis Rose and John O’Hanlon verifying, codifying, collating and clarifying the 20,000 pages of notes, drafts, typescripts and proofs.” In the publisher’s words the new edition “incorporates some 9,000 minor yet crucial corrections and amendments, covering punctuation marks, font choice, spacing, misspellings, misplaced phrases and ruptured syntax.” According to the publisher, “Although individually minor, these changes are nonetheless crucial in that they facilitate a smooth reading of the book’s allusive density and essential fabric.”
Translations and derivative works[edit]
Jürgen Partenheimer’s “Violer d’amores”, a series of drawings inspired by Joyce’s Finnegans Wake
Despite its linguistic complexity, Finnegans Wake has been translated into French,[265] German,[266] Greek,[267] Japanese,[268] Korean,[269] Latin,[270] Polish,[271] Spanish (by M. Zabaloy),[272] Dutch,[273] Portuguese,[274] Turkish,[275][276] and Swedish (by B. Falk).[277] Well-advanced translations in progress include Chinese,[278] Italian,[279] and Russian.[280]
A musical play, The Coach with the Six Insides by Jean Erdman, based on the character Anna Livia Plurabelle,[281] was performed in New York in 1962.[282][283] Parts of the book were adapted for the stage by Mary Manning as Passages from Finnegans Wake, which was in turn used as the basis for a film of the novel by Mary Ellen Bute.[284] Danish visual artists Michael Kvium and Christian Lemmerz created a multimedia project called “the Wake”, an 8 hour long silent movie based on the book.[285] A version adapted by Barbara Vann with music by Chris McGlumphy was produced by The Medicine Show Theater in April 2005 and received a favorable review in the 11 April 2005 edition of The New York Times.
André Hodeir composed a jazz cantata on Anna Plurabelle (1966).
John Cage’s Roaratorio: an Irish circus on Finnegans Wake combines a collage of sounds mentioned in Finnegans Wake, with Irish jigs and Cage reading his Writing for the Second Time through Finnegans Wake, one of a series of five writings based on the Wake.
The work also sets textual passages from the book as songs, including The Wonderful Widow of Eighteen Springs and Nowth upon Nacht
Phil Minton set passages of the Wake to music, on his 1998 album Mouthfull of Ecstasy.[287] Thornton Wilder’s The Skin of Our Teeth uses many devices from Finnegans Wake, such as a family that represents the totality of humanity, cyclical storytelling, and copious Biblical allusions. In recent years Olwen Fouéré’s play riverrun, based on the theme of rivers in Finnegans Wake has received critical accolades around the world.[288][289][290] Adam Harvey has also adapted Finnegans Wake for the stage. Martin Pearlman’s three-act Finnegan’s Grand Operoar is for speakers with an instrumental ensemble.[291][292] In 2015 Waywords and Meansigns: Recreating Finnegans Wake [in its whole wholume] set Finnegans Wake to music unabridged, featuring an international group of musicians and Joyce enthusiasts.[293]
In the years 2014–2016, particularly many adaptations of Finnegans Wake saw completion in Poland, including publication of the text as a musical score,[294] a short film Finnegans Wake//Finneganów tren,[295] a multimedia adaptation First We Feel Then We Fall[296] and K. Bartnicki’s intersemiotic translations into sound[297] and verbovisual.[298]
In October 2020, Austrian illustrator Nicolas Mahler presented a small-format (ISO A6) 24-page comic adaptation of Finnegans Wake with reference to comic figures Mutt and Jeff.[299]
Cultural impact[edit]
Finnegans Wake is a difficult text, and Joyce did not aim it at the general reader.[300] Nevertheless, certain aspects of the work have made an impact on popular culture beyond the awareness of it being difficult.[301]
Similarly, the comparative mythology term monomyth, as described by Joseph Campbell in his book The Hero with a Thousand Faces,[302] was taken from a passage in Finnegans Wake
The work of Marshall McLuhan was inspired by James Joyce;
his collage book War and Peace in the Global Village has numerous references to Finnegans Wake
The novel was also the source of the title of Clay Shirky’s book Here Comes Everybody.[305]
Esther Greenwood, Sylvia Plath’s protagonist in The Bell Jar, is writing her college thesis on the “twin images” in Finnegans Wake, although she never manages to finish either the book or her thesis
According to James Gourley, Joyce’s book features in Plath’s “as an alienating canonical authority”.[307]
In music, the American composer Samuel Barber composed a piece for orchestra in 1971 entitled Fadograph of a Yestern Scene, a quote from the first part of the novel.
The Japanese composer Toru Takemitsu used several quotes from the novel in his music:
its first word for his composition for piano and orchestra, riverrun (1984).
His 1980 piano concerto is called Far calls. Coming, far! taken from the last page of Finnegans Wake. Similarly, he entitled his 1981 string quartet A Way a Lone, taken from the last sentence of the work.[308]: 521
The German New Age musical group Tangerine Dream composed in 2011 an album called Finnegans Wake, with each track named after a quote from the book.
See also[edit]
Altus Prosator
Notes[edit]
^ Joyce, Joyceans, and the Rhetoric of Citation, p 3, Eloise Knowlton, University Press of Florida, 1998, ISBN 0-8130-1610-X
^ Parrinder, P., James Joyce (Cambridge: Cambridge University Press, 1984), pp. 210–211.
^ Jump up to: a b Mercanton 1967
^ Joyce critic Lee Spinks argued that Finnegans Wake “has some claim to be the least-read major work of Western literature.” Spinks, Lee. A Critical Guide to James Joyce, p.127
^ Jump up to: a b Kitcher 2007
^ James Atherton states that despite the amount of critical work “explaining [the book’s] profundities from various viewpoints and in varying ways […] agreement has still not been reached on many fundamental points” Atherton 2009, p. ii; Vincent Cheng similarly argues that “through the efforts of a dedicated handful of scholars, we are approaching a grasp of the Wake. Much of Finnegans Wake, however, remains a literary outland that is still barely mapped out.” Cheng 1984, p.2
^ The Cambridge Introduction to James Joyce, p 98, Eric Bulson, Cambridge University Press, 2006, ISBN 0-521-84037-6
^ James Joyce A to Z, p 74, A. Nicholas Fargnoli, Oxford University Press US, 1996, ISBN 0-19-511029-3
^ Chaucer’s Open Books, p 29, Rosemarie P McGerr, University Press of Florida, 1998, ISBN 0-8130-1572-3
^ Beckett, Samuel (1929). “Dante . . . Bruno . . . Vico . . . Joyce”. In Beach, Sylvia; Gilbert, Stuart (eds.). Our Exagmination Round His Factification for Incamination of Work in Progress. Faber and Faber.
^ Giambattista Vico article in The Johns Hopkins Guide to Literary Theory and Criticism
^ The Oxford companion to Irish literature, p 193, Robert Welch, Oxford University Press, 1996, ISBN 0-19-866158-4
^ “From the archive: Who, it may be asked, was Finnegan? | From the Guardian | The Guardian”. The Guardian. Retrieved 26 September 2014.
^ Jump up to: a b “Putting It into Words ~ Finnegans Wake”. It’s About Women. Archived from the original on 15 August 2015.
^ Bloom, Harold (1994). The Western Canon: The Books and School of the Ages. New York: Harcourt Brace & Company. p. 422. ISBN 0-15-195747-9. Retrieved 8 March 2018.
^ Barnes, D., “James Joyce”, Vanity Fair, Apr 1922, p. 65.
^ Bulson, Eric. The Cambridge Introduction to James Joyce. Cambridge University Press, 2006. Page 14.
^ Joyce, James. Ulysses: The 1922 Text. Oxford University Press, 1998. Page xlvii.
^ Crispi, Slote 2007, p. 5
^ The piece would eventually become the conclusion of Part II Chapter 3 (FW: 380.07–382.30); cf Crispi, Slote 2007, p. 5.
^ Hofheinz, p. 120.
^ Crispi, Slote 2007, pp. 12–13.
^ Mailhos 1994, p. 49
^ Jump up to: a b Lernout, in Crispi, Slote 2007, p. 50
^ Crispi, Slote 2007, p.22
^ quoted in Crispi, Slote 2007, p. 22
^ Ellmann 1983, pp. 577–585, 603
^ The Cambridge Companion to James Joyce, Derek Attridge, Cambridge University Press, 1990, ISBN 0-521-37673-4, p 174
^ quoted in Crispi, Slote 2007, p. 23
^ Ellmann 1983, pp. 591–592
^ The Cambridge Introduction to James Joyce, p 15, Eric Bulson, Cambridge University Press, 2006, ISBN 0-521-84037-6
^ Ethical Joyce, p 110, Marian Eide, Cambridge University Press, 2002, ISBN 0-521-81498-7
^ Bristow, D., Joyce and Lacan: Reading, Writing and Psychoanalysis (Abingdon-on-Thames: Routledge, 2017), p. 129.
^ Verene, Donald Phillip. Knowledge of Things Human and Divine, p. 5
^ Joyce, Letters I, p.246
^ Finnegan is first referred to on p.4, line 18, as “Bygmester Finnegan”
^ Jump up to: a b “The Online shorter Finnegans Wake”. Robot Wisdom. Archived from the original on 31 October 2007. Retrieved 19 November 2007.
^ Joyce 1939, pp. 8–10 Archived 8 December 2008 at the Wayback Machine, which presents a guided tour through a museum in the Wellington Monument, which commemorates Finnegan’s fall, retold as the battle of “Willingdone” versus the “Lipoleums” and “Jinnies” at Waterloo.
^ Joyce 1939, pp. 16–18 Archived 8 December 2008 at the Wayback Machine, which describes a dialogue between respectively deaf and dumb aboriginal ancestors, who have difficulty hearing, seeing and understanding each other. Bishop characterises them as two prehistoric men who “babble and stammer imperceptively like Vico’s men”; Bishop 1986, p. 194.
^ Herman, David (1994). “The Mutt and Jute dialogue in Joyce’s Finnegans Wake: Some Gricean Perspectives – author James Joyce; philosopher H.P. Grice”. bnet Research Center. Archived from the original on 25 September 2008. Retrieved 20 November 2007.
^ Joyce 1939, pp. 21–23 Archived 19 October 2013 at the Wayback Machine, which depicts Finnegan – under the name “Jarl van Hoother” – as the victim of a vengeful pirate queen, who arrives “three times at the Jarl’s castle [..] each time asking a riddle and – upon the Jarl’s inability to answer it – each time kidnapping a child, until the third visit results in a concession from the furious Jarl. Benstock 1965, p.268.
^ Bishop, John; collected in A Collideorscape of Joyce, p.233
^ His mourners advise him: “Now be aisy, good Mr Finnimore, sir. And take your laysure like a god on pension and don’t be walking abroad”; Joyce 1939, p.24, line 16 Archived 8 December 2008 at the Wayback Machine
^ Benstock 1965, p.xvi. Benstock, Bernard. “Benstock, Bernard / Joyce-again’s wake: an analysis of Finnegans wake, p. xvi”. The James Joyce Scholars’ Collection.
^ Burgess, Anthony, A Shorter Finnegans Wake, p.17
^ Tindall, W. Y., A Reader’s Guide to Finnegans Wake, pp. 117–122.
^ Fordham, Finn. Lots of Fun at Finnegans Wake, p.12
^ A Starchamber Quiry: A James Joyce Centennial Volume, 1882–1982, p 23, Edmund L. Epstein, Routledge, 1982, ISBN 0-416-31560-7
^ Killeen, Terence. “Life, Death and the Washerwomen”. Hypermedia Joyce Studies.
^ cf Patrick A. McCarthy’s chapter summary in Crispi, Slote 2007, pp. 165–6
^ Joyce 1939, p.224, lines 22,26 Archived 9 December 2008 at the Wayback Machine. According to Joyce, the piece was based on a children’s game called “Angels and Devils” or “Colours,” in which one child (“the devil”, here played by Shem, or Nick) is supposed to guess a colour that has been chosen by the others (“the angels”, here played by the girls). Joyce, Letters, I, p.295
^ Tindall 1969, pp. 153–170
^ Joyce 1939, pp. 282, line 5 – p.304, line 4 Archived 21 January 2009 at the Wayback Machine
^ Finnegans Wake II.2§8 (282.05–304.04), the main narrative of which is known critically as “The Triangle” and which Joyce referred to in letters as “Night Lessons”, first appeared as “The Triangle” in transition 11 in February 1928 and then again under the newer title “The Muddest Thick That Was Ever Heard Dump” in Tales Told of Shem and Shaun, and finally as a book called “Storiella as She is Syung” in 1937 (Paris: Black Sun Press, June 1929). See JJA 52 and 53.
^ Joyce, Letters I, p. 242
^ Joyce, Letters I, p405–6
^ Benstock 1965, pp. xx–xxi
^ Fordham, Finn Lots of Fun at Finnegans Wake, p. 242
^ Rose, The Textual Diaries of James Joyce, p.122
^ Joyce called the Norwegian Captain’s story a “wordspiderweb” and referred to it as “perhaps the most complacently absurd thing that I ever did until now […] It is the story of a Captain […] and a Dublin tailor which my god-father told me forty years ago, trying to explain the arrival of my Viking in Dublin, his marriage, and a lot of things I don’t care to mention here.” See, Joyce, Letters, III, p. 422
^ Rose, The Textual Diaries of James Joyce, pp.122–3
^ Tindall 1969, p.187
^ Bishop, John; Introduction to Penguin’s 1999 edition of Finnegans Wake, pp. xxii–xxiii
^ Rose, The Textual Diaries of James Joyce, p.129
^ Joyce 1939, p. 361, line 36 – p.363, line 16 Archived 30 March 2010 at the Wayback Machine
^ Burgess, A Shorter Finnegans Wake, p.166
^ Tindall 1969, pp. 202–203
^ cf the section starting “Shatten up ship”; Joyce 1939, p. 376, line 30 – p.371, line 5 Archived 2 April 2010 at the Wayback Machine
^ Rose, The Textual Diaries of James Joyce, p. 131
^ Tindall 1969, p.205
^ The chapter is a composite of two shorter pieces called “Mamalujo” and “Tristan and Isolde”, which Joyce had written as early as 1923. See Rose, The Textual Diaries of James Joyce, p.131
^ Bishop, Introduction, p. xxiii
^ Tindall 1969, p.210
^ Joyce referred to Part III’s four chapters as “The Four Watches of Shaun”, and characterised them as “a description of a postman travelling backwards in the night through the events already narrated. It is narrated in the form of a via crucis of 14 stations but in reality, is only a barrel rolling down the river Liffey.” Joyce, Letters, vol. I, p.214.
^ “Letter to Harriet Weaver” (24 May 1924), James Joyce Digital Archive.
^ Joyce 1939, p. 403, line 17 Archived 5 April 2010 at the Wayback Machine
^ “who was after having a great time […] in a porterhouse.” Joyce 1939, p.407, lines 27–28 Archived 11 December 2008 at the Wayback Machine
^ Wim Van Mierlo, in Crispi, Slote 2007, p. 347
^ Tindall, A Reader’s Guide to Finnegans Wake, pp. 229–231.
^ cf “and, lusosing his harmonical balance […] over he careened […] by the mightyfine weight of his barrel […and] rolled buoyantly backwards […] out of farther earshot […] down in the valley before […] he spoorlessly disappealed and vanesshed […] from circular circulatio.” Joyce 1939, p.426, line 28 – p. 427, line 8 Archived 11 December 2008 at the Wayback Machine
^ Joyce 1939, p.565 Archived 11 December 2008 at the Wayback Machine
^ Crispi, Slote 2007, p.413
^ McHugh, The Sigla of Finnegans Wake p. 106
^ “Calling all downs to dayne” and “Calling all daynes to dawn”; Joyce 1939, .htm p. 593, lines 2 and 11, respectively[dead link]
^ Joyce gave some hint of the intention behind the three separate episodes in conversation with Frank Budgen: “In Part IV there is in fact a triptych – though the central window is scarcely illuminated. Namely the supposed windows of the village church gradually lit up by the dawn, the windows, i.e., representing on one side the meeting of St Patrick (Japanese) & the (Chinese) Archdruid Bulkely (this by the way is all about colour) & the legend of the progressive isolation of St Kevin, the third being St Lawrence O’Toole, patron saint of Dublin; buried in Eu in Normandy.” quoted in McHugh, Annotations to Finnegans Wake: Third Edition, p.613
^ “Finnegans Wake chapter 17 review”. Robot Wisdom. Archived from the original on 31 October 2007. Retrieved 19 November 2007.
^ Joyce 1939, pp. 615–619 Archived 9 December 2008 at the Wayback Machine; critics disagree on whether this is the definitive version of The Letter which has been discussed throughout, or merely another variation of it
^ Joyce 1939, p. 619 Archived 9 December 2008 at the Wayback Machine
^ Joyce 1939, page 57, line 6 Archived 4 April 2010 at the Wayback Machine
^ John Gordon’s Finnegans Wake Blog.
^ Levitt, M. P., ed., Joyce and the Joyceans (Syracuse: Syracuse University Press, 2002), p. 165.
^ Benstock 1965, p.6. Benstock, Bernard. “Benstock, Bernard / Joyce-again’s wake: an analysis of Finnegans wake, p. xvi”. The James Joyce Scholars’ Collection.
^ Hayman, David. The “Wake” in Transit, p.41, footnote 1
^ Benstock 1965, p.4.
^ Jump up to: a b “Fritz Senn and Finnegans Wake”. The Joyce Foundation. Archived from the original on 22 August 2007. Retrieved 19 November 2007.
^ quoted in Norris, Margot, The decentered universe of Finnegans wake, p.2
^ Herring, Joyce’s Uncertainty Principle, p. 190
^ McCarthy, Patrick A. (2005). “Attempts at Narration in Finnegans Wake”. Genetic Joyce Studies, Issue 5. Archived from the original on 7 August 2007. Retrieved 3 December 2007.
^ Henke, Suzette, James Joyce and the Politics of Desire, page 185,
^ Jump up to: a b c “Joyce – Quotations”. The Modern World. Archived from the original on 23 December 2007. Retrieved 3 December 2007.
^ Keymer, Thomas. Laurence Sterne’s Tristram Shandy: A Casebook, Oxford University Press, 2006. ISBN 0-19-517561-1; p.14
^ Tindall, A Reader’s Guide to Finnegans Wake, p. 153.
^ Jump up to: a b Parrinder 1984, p. 205.
^ Ellmann 1983, p. 702
^ Deming, R. H., ed., James Joyce (London & New York: Routledge, 1970), p. 490.
^ Joyce, Letters III, page 193, note 8
^ Jump up to: a b Fargnoli, Gillespie, James A–Z, p.78
^ Schwartz, John Pedro. “”In greater support of his word”: Monument and Museum Discourse in Finnegans Wake”. James Joyce Quarterly 44.1 (2006) 77–93.
^ quoted in Joyce, Letters I, p.246
^ from a note Cyril Connolly made after interviewing Joyce in 1929, quoted in A Wake Newslitter, Occasional Paper no 1, August 82
^ Riquelme 1983, p.13
^ Fargnoli, Gillespie. James Joyce A–Z, p.74
^ Tindall 1969, p. 4
^ Henkes, Robbert-Jan; Bindervoetid, Erik. “The Quiz Chapter as the Key to a Potential Schema for Finnegans Wake”. Genetic Joyce Studies – Issue 4 (Spring 2004). Archived from the original on 7 August 2007. Retrieved 20 November 2007.
^ Burgess, A Shorter Finnegans Wake, p.8
^ quoted in: Herring, Joyce’s Uncertainty Principle, p. 196
^ Patrick A. McCarthy in Crispi, Slote 2007, p. 1965
^ In a letter to Harriet Weaver, quoted in Ellmann 1983
^ Ellmann 1983, pp. 546
^ Marsh, Roger. “Finnegans Wake: the Purest Blarney You Never Heard”. The Modern World. Archived from the original on 24 October 2007. Retrieved 28 November 2007.
^ Hart 1962, p.81
^ in conversation with William Bird, quoted in Ellmann 1983, p.590
^ Joyce 1939, page 597, line 1–2 Archived 9 December 2008 at the Wayback Machine
^ Joyce 1939, page 598, lines 6–9 Archived 9 December 2008 at the Wayback Machine
^ Tindall 1969, p.306
^ McHugh, The Sigla of Finnegans Wake, p. 5
^ Burrell & Schork, 1996, p. 4.
^ Burrell & Schork, 1996, p. 5.
^ Parrinder 1984, p. 207.
^ Jump up to: a b Hart 1962, p.78
^ Wilson, E., “The Dream of H.C. Earwicker”, The New Republic, xci, 28 June 1939, pp. 270–274.
^ Jump up to: a b Hart 1962, p.79
^ von Phul, Ruth (1957). Who Sleeps at Finnegans Wake?, in The James Joyce Review vol. I, no. 2, pp. 27–38
^ J.S.Atherton,’The Identity of the Sleeper’, A Wake Newslitter Vol IV no 5, October 1967
^ Hart 1962, p.83
^ Burgess, A Shorter Finnegans Wake, p.7
^ quoted in Hart 1962, p.81
^ “James Joyce Quotes”. angelfire.com. Retrieved 3 December 2007.
^ Hart 1962, p.82
^ Bishop 1986, p. 309.
^ Bishop 1986, p. 283.
^ Rosenbloom, Eric. “A Word In Your Ear”.
^ Joyce 1939, page 51, lines 3–6 Archived 11 September 2010 at the Wayback Machine
^ Herring, Joyce’s Uncertainty Principle, p.186
^ “Mythic Time by Grace Eckley”. Newsstead.itgo.com. Retrieved 10 June 2011.
^ Norris, Margot, The decentered universe of Finnegans wake, p.4
^ Jump up to: a b van Hulle, Dirk. “Finnegans Wake”. The Literary Encyclopedia.
^ Riquelme 1983, p. 8
^ Symond, Ronald, quoted in James Joyce: The Critical Heritage, p.606
^ Burgess, A Shorter Finnegans Wake, p.17
^ Bishop 1986, p. 135.
^ Killeen, terence. “Life, Death, and the Washerwomen”. Hypermedia Joyce studies: VOLUME 9, NUMBER 1, 2008 ISSN 1801-1020. Retrieved 4 January 2009.
^ Joyce 1939, page 30, lines 2–3 Archived 21 January 2009 at the Wayback Machine
^ Joyce 1939, page 31, lines 29–30 Archived 9 December 2008 at the Wayback Machine
^ Joyce 1939, page 32, lines 18–19 Archived 9 December 2008 at the Wayback Machine
^ Joyce 1939, page 139, line 14 Archived 9 September 2009 at the Wayback Machine
^ Joyce 1939, page 220, line 24 Archived 14 February 2009 at the Wayback Machine
^ Joyce 1939, page 560, line 24 Archived 11 December 2008 at the Wayback Machine
^ See Fordham, Finn. “The Universalization of Finnegans Wake and the Real HCE.” Joyce, Ireland, Britain. Ed. Gibson, Andrew; Platt, Len. Florida James Joyce Series. Gainesville: University Press of Florida, 2007. 198-211. ISBN 0-8130-3015-3
^ Joyce 1939, page 4, lines 26–27, 32 Archived 2 March 2009 at the Wayback Machine
^ Parrinder 1984, p. 222.
^ Patrick A. McCarthy, in Crispi, Slote 2007, p. 163
^ Parrinder 1984, p. 210.
^ cf, for example, Parrinder 1984, p. 205.
^ quoted in Norris, The De-Centred Universe of Finnegans Wake, p. 16
^ Tindall 1969, p. 223
^ Joyce 1939, page 14, line 12 Archived 14 February 2009 at the Wayback Machine
^ Joyce 1939, page 193, line 31 Archived 18 May 2009 at the Wayback Machine
^ Joyce 1939, page 187, 24 Archived 24 October 2007 at the Wayback Machine
^ in Chapter II.2
^ in Chapter III.4
^ Borg, Ruben. (2007). The measureless time of Joyce, Deleuze and Derrida. London: Continuum. ISBN 9780826498373. OCLC 153772582.
^ Eckley, G., The Encryption of Finnegans Wake Resolved: W. T. Stead (Lanham, MD: Hamilton Books, 2018), p. 224.
^ Tindall 1969, p. 255.
^ Fordham, Finn. Lots of Fun at Finnegans Wake, p. 77.
^ Tindall 1969, p. 5.
^ Tindall 1969, pp. 4–5.
^ Kitcher 2007, p. 39.
^ Joyce 1939, p.3 Archived 10 February 2009 at the Wayback Machine
^ McHugh, Roland (2006). Annotations to Finnegans Wake. p. xix. ISBN 978-0-8018-8382-8.
^ Tindall 1969, p.13
^ Jump up to: a b Norris, The Decentered Universe of Finnegans Wake, p.120
^ Colangelo, Jeremy, “Waking from History,” p. 77.
^ “The shock of the new: Finnegans Wake by James Joyce – in lieu of review”. The Guardian. London. 12 May 1939. Retrieved 31 December 2008.
^ Rosenfeld, Paul. James Joyce’s Jabberwocky, Saturday Review of Literature, 6 May 1939, pp. 10–11. Quoted in James Joyce: The Critical Heritage, p. 663
^ Hayman, David, The “Wake” in Transit, p.42
^ Ruch, Allen B. “Joyce – Works: Finnegans Wake”. The Modern Word. Retrieved 9 March 2008.{{cite web}}: CS1 maint: url-status (link)
^ Jump up to: a b Bishop, John. Introduction to Finnegans Wake, Penguin Twentieth-Century Classics edition, 1999, p. vii
^ Tindall 1969, p. 20
^ Burrell & Schork, 1996, p. 2.
^ Explorations in the Field of Nonsense, p 20, Wim Tigges, Rodopi, 1987, ISBN 90-6203-699-6
^ Jump up to: a b c Ellman, James Joyce, p.546
^ Cage, John. X: writings ’79–’82, p.54
^ Wawrzycka, J., “‘Mute chime and mute peal’: Notes on Translating Silences in Chamber Music”, in Wawrzycka & Zanotti, S., eds., James Joyce’s Silences (London: Bloomsbury, 2018), 272ff.
^ Gluck, p. 27.
^ Beckett, Samuel, Dante… Bruno. Vico.. Joyce, p.15
^ “Music in Finnegans Wake”. james-joyce-music.com.
^ Parrinder 1984, p. 208.
^ Verene 2003 presents a book-long study of allusions to Vico’s New Science in Finnegans Wake
^ Cheng 1984 presents a book-long study of allusions to Shakespeare’s writings in Finnegans Wake
^ Anderson, J. P., Joyce’s Finnegans Wake: The Curse of Kabbalah, Vol. 2 (Irvine, CA: Universal Publishers, 2009), pp. 166–167.
^ Joyce 1939, p.143 Archived 29 March 2010 at the Wayback Machine
^ Joyce 1939, p.228 Archived 4 March 2009 at the Wayback Machine
^ ‘Joyce 1939, p.452.21–22 Archived 8 June 2011 at the Wayback Machine
^ Troy, Mark L. “Mummeries of Resurrection: The Cycle of Osiris in Finnegans Wake”. Doctoral dissertation at the University of Uppsala 1976. Archived from the original on 27 October 2007. Retrieved 10 March 2008.
^ Bishop, Joyce’s Book of the Dark, p. 86
^ Ito, E., “In the buginning is the woid”, in Joycean Japan, Nr. 13 (James Joyce Society of Japan), June 16, 2002.
^ Budgen, Frank. James Joyce, Horizon, 1941, rpt. Givens, p. 26.
^ Fargnoli and Gillespie, James Joyce A-Z, p. 218
^ Fargnoli and Gillespie argue that “as an archetypal figure, Finn is an avatar of the book’s central figure HCE.” Fargnoli and Gillespie, James Joyce A-Z, p. 73
^ Spinks, L., James Joyce: A Critical Guide (Edinburgh: Edinburgh University Press, 2009) p. 130.
^ O’Neill, P., Impossible Joyce: Finnegans Wakes (Toronto/Buffalo/London: University of Toronto Press, 2013), p. 210.
^ Smidt, K., “Joyce’s Norwegian Teachers”, English Studies 44, 1963, pp. 121–122.
^ Wandrup, F., “Norsklærer Bull”, Dagbladet, June 22, 2004.
^ Joyce 1939, p. 3 Archived 10 February 2009 at the Wayback Machine
^ Joyce 1939, p. 23 Archived 22 April 2018 at the Wayback Machine
^ Joyce 1939, p. 44 Archived 30 July 2015 at the Wayback Machine
^ Joyce 1939, p. 90 Archived 22 August 2014 at the Wayback Machine
^ Joyce 1939, p. 113 Archived 2 January 2019 at the Wayback Machine
^ Joyce 1939, p. 257 Archived 21 July 2016 at the Wayback Machine
^ Joyce 1939, p. 314 Archived 22 August 2014 at the Wayback Machine
^ Joyce 1939, p. 332 Archived 22 August 2014 at the Wayback Machine
^ Joyce 1939, p. 414 Archived 11 December 2008 at the Wayback Machine
^ Jump up to: a b Joyce 1939, p. 424 Archived 22 August 2014 at the Wayback Machine
^ Archived at Ghostarchive and the Wayback Machine: “Adam Harvey”. Youtube.
^ M. McLuhan, Q. Fiore and J. Agel, War and Peace in the Global Village (Hardwired, 1997) p. 3
^ McLuhan, Fiore and Agel, p. 46
^ McLuhan, E., The Role of Thunder in Finnegans Wake (Toronto/Buffalo/London: University of Toronto Press, 1997).
^ McLuhan, Eric (January 1997). The Role of Thunder in Finnegans Wake. University of Toronto Press. ISBN 9780802009234.
^ Ellmann 1983, p. 603
^ Quoted in Ellmann 1983, p. 722, from The Observer, 7 May 1939.
^ Ellmann 1983, p. 584, from a letter from Pound to Joyce, dated 15 November 1926.
^ Ellmann 1983, p. 688
^ quoted in Parrinder 1984, p. 205.
^ The Complete Critical Guide to Samuel Beckett, David Pattie, Routledge, 2000, ISBN 0-415-20253-1 p 14
^ Jump up to: a b Norris 1992, p.344.
^ Bogan, Louise. Finnegans Wake Review. Nation, cxlviii, 6 May 1939. pp. 533–535. Quoted in James Joyce: The Critical Heritage, p.667
^ Muir, Edwin. “Finnegans Wake Review” in Listener, 1939. Quoted in James Joyce: The Critical Heritage, p.677
^ Evans, B. Ifor. Manchester Guardian, 12 May 1939. Quoted in James Joyce: The Critical Heritage. p.678
^ Burns (ed.), A Tour of the Darkling Plain, p.xxi
^ Frye, Anatomy of Criticism, p.323
^ Greene, Darragh, “‘It’s meant to make you laugh’: Wittgenstein’s joke book and Joyce’s Finnegans Wake”, Textual Practice 34, online edition only, March 2020.
^ A number of critical works have approached the question of the influence of Finnegans Wake on Derrida’s writings and thinking, such as: Borg, Ruben (2007); The Measureless Time of Joyce, Deleuze and Derrida[permanent dead link], London: Bloomsbury; Mahon, Peter (2007); Imagining Joyce and Derrida: Between Finnegans Wake and Glas, University of Toronto Press, ISBN 0-8020-9249-7; and Roughly, Alan; Reading Derrida Reading Joyce, University Press of Florida; ISBN 0-8130-1684-3
^ Derrida, “Ulysses Gramophone: Hear Say Yes in Joyce”, in Derek Attridge, ed., Acts of Literature (New York: Routledge, 1992), p. 265.
^ Richards, Linda. “January Interview – Tom Robbins”. January Magazine.
^ Jump up to: a b Crispi, Slote 2007, p. 17
^ Polyglot Joyce, Patrick O’Neill, University of Toronto Press, 2005, ISBN 0-8020-3897-2 p 126
^ Jump up to: a b c d Crispi, Slote 2007, p. 490
^ Joyce 1939, pp. 30–34 Archived 21 January 2009 at the Wayback Machine
^ the basis of chapter 1.5 in the final published work; cf Joyce 1939, pp. 104–125 Archived 9 December 2008 at the Wayback Machine
^ the basis of chapter 1.8 in the final published work; cf Joyce 1939, pp. 196–216 Archived 9 December 2008 at the Wayback Machine
^ the basis of chapter 1.7 in the final published work; cf Joyce 1939, pp. 169–195 Archived 9 December 2008 at the Wayback Machine
^ Jump up to: a b c Crispi, Slote 2007, p. 491
^ Joyce 1939, pp. 152–159 Archived 4 April 2010 at the Wayback Machine
^ Joyce 1939, pp. 282–304 Archived 21 January 2009 at the Wayback Machine
^ Joyce 1939, pp. 414–419 Archived 11 December 2008 at the Wayback Machine
^ Fitch, Noël Riley (1983). Sylvia Beach and the Lost Generation: A History of Literary Paris in the Twenties and Thirties. Norton. ISBN 9780393302318.
^ Hubbad, Melissa (4 November 2009). “Tales Told of James Joyce and the Black Sun Press”. Raiders of the Lost Archive. Retrieved 28 March 2010.
^ “Irish Art Auctions Whytes Irish Art Auctioneers”. Archived from the original on 10 June 2011. Retrieved 19 March 2010.
^ “Little Magazines and Fine Arts Presses”. University of Tulsa Library. Archived from the original on 20 July 2010. Retrieved 14 June 2010.
^ Joyce 1939, pp. 532–554 Archived 11 September 2007 at the Wayback Machine
^ Jump up to: a b Crispi, Slote 2007, p. 492
^ Houyhnhnm Press. “Finnegans Wake Prospectus”. Houyhnhnmpress.com. Retrieved 10 June 2011.
^ Joyce, James (2012). Rose, Danis; O’Hanlon, John (eds.). The Restored Finnegans Wake. London: Penguin Classics 2012. ISBN 978-0-14-119229-1.
^ Veillée Pinouilles
^ Two Approaches to “Finnegans Wake”, James Joyce Quarterly, Vol.30, No.3, Spring 1993, Jorg W Rademacher, quoted in JSTOR, p482
^ Η «Αγρύπνια των Φίνεγκαν» κατά τον Ελευθέριο Ανευλαβή
^ James Joyce Quarterly, 41.1/2 (Fall 2003/Winter 2004), 19, Ellen Carol Jones, quoted in Two Japanese Translations of Finnegans Wake Compared, Eishiro Ito (paper)
^ “Finnegans Wake, Korea University Press”. Archived from the original on 23 August 2017. Retrieved 23 August 2017.
^ “Pervigilium Finneganis”. Amazon UK.
^ The Strange Case of Translating “Finnegans Wake” into Polish, culture.pl, Mikołaj Gliński, 27 March 2012.
^ Calero, César G., ¿Alguien dijo que el ‘Finnegans Wake’ era intraducible? (Did someone say that Finnegans Wake was untranslatable?) El Mundo, 27 July 2016.
^ Finnegans Wake. Translated by Bindervoet, Erik; Henkes, Robbert-Jan. Amsterdam: Athenaeum-Polak & Van Gennep. 2002. ISBN 9025322794. OCLC 783055731.
^ Schüler, Donaldo; Furlan, Mauri; Torres, Marie Hélène. Donaldo Schüler em torno à tradução e o “Finnegans Wake”. In: Scientia Tradutionis, no. 8, 2010. Retrieved 12 November 2018.
^ Finneganın Vahı (in Turkish). Translated by Çelikyay, Umur. Istanbul: Aylak Adam Yayınları. 2015. ISBN 9786059691109.
^ Genç, Kaya (21 December 2015). “Finneganın Vahı”. LRB Blog. Retrieved 6 February 2016.
^ “Finnegans likvaka: Finnegans Wake motsvariggjord pa svenska”. August 2021.
^ Yun, Sheng. “‘Finnegans Wake’ in China”. London Review of Books. Archived from the original on 7 November 2017. Retrieved 1 November 2017.
^ Bloomsday 2018, una festa per Joyce, Oscar/Mondadori, 2018
^ Matfatov, Oleg, Последний роман Джеймса Джойса впервые выходит в русском переводе newtonew, 4 October 2017.
^ James Joyce A to Z, p 66, A. Nicholas Fargnoli, Oxford University Press US, 1996, ISBN 0-19-511029-3
^ Joyce 1939, p.359 Archived 17 December 2005 at the Wayback Machine
^ “Jean Erdman: “The Coach with the Six Insides” dance drama”. Creative Arts Television: Filmed and videotaped arts footage from 1950 to date. Retrieved 5 January 2009.
^ “Passages from Finnegans Wake (1965)”. The Modern World. Archived from the original on 21 January 2009. Retrieved 15 January 2009.
^ “Interview with Kvium & Lemmerz”. The Wake. Archived from the original on 21 January 2009. Retrieved 27 April 2008.
^ “Roaratorio: an Irish circus on Finnegans wake”. www.johncage.info. Archived from the original on 20 January 2009. Retrieved 15 January 2009.
^ “John Butcher & Phil Minton”. www.johnbutcher.org.uk. Archived from the original on 21 January 2009. Retrieved 6 January 2009.
^ “Riverrun review in The Guardian”. TheGuardian.com. 14 February 2014. Retrieved 5 May 2015.
^ “Riverrun review in The Conversation”. Retrieved 5 May 2015.
^ Soloski, Alexis (20 September 2014). “Riverrun review in the New York Times”. The New York Times. Retrieved 5 May 2015.
^ Gordon, John S. (1999). “”Extreme Joyce”: A Report on the North American James Joyce Symposium, in James Joyce Quarterly, 37.1/2″. James Joyce Quarterly. 37 (1/2): 15–18. JSTOR 25474114.
^ “Fun, puns at Boston Baroque’s ‘Finnegans Wake'”. The Boston Globe. Retrieved 5 May 2015.
^ “Finnegans Wake set to Music by Waywords and Meansigns”. The James Joyce Centre. Archived from the original on 2 April 2015. Retrieved 4 June 2021.
^ James Joyce. Finnegans ake: Suite in the Key of E (1939), Warsaw, 2014. ISBN 978-83-64033-62-9
^ Finnegans Wake Archived 5 October 2016 at the Wayback Machine, dir. M. Buszewicz, Kraków, 2014; premiere in Dublin (14 May 2014)
^ First We Feel, Then We Fall, J. Wróblewski, K. Bazarnik, 2016; premiere in London (16 June 2016)
^ Secret Code in Joyce’s Finnegans Wake Cracked, Mikołaj Gliński, culture.pl, 28 January 2015
^ Finnegans Wake Rolodexed, Mikołaj Gliński, culture.pl, 8 June 2015
^ Mahler, Nicolas; Joyce, James (2020). Finnegans Wake. mini kuš! #92. Riga: Grafiskie stāsti. ISBN 978-9934-58130-4.
^ Who Reads Ulysses?, Julie Sloan Brannon, Routledge, 2003, ISBN 0-415-94206-3 p26
^ For a list of some references to Finnegans Wake in film and television, see Ruch, Allen B. (31 October 2003). “The Last Word in Stolentelling: References to Finnegans Wake in Film & TV”. The Brazen Head. Archived from the original on 29 January 2009. Retrieved 13 February 2009.
^ Monomyth website Archived 16 January 2009 at the Wayback Machine accessed 28 November 2006.
^ Campbell, Joseph. The Hero with a Thousand Faces. Princeton: Princeton University Press, 1949. p. 30, n35. Campbell cites Joyce 1939, p. 581, line 24 Archived 11 December 2008 at the Wayback Machine
^ Lunenfeld, Peter (2000). Snap to Grid: A User’s Guide to Digital Arts, Media, and Cultures. Cambridge, Mass.: Massachusetts Institute of Technology Press. p. 206 n. 31. ISBN 978-0-262-62158-8. Retrieved 2 December 2011.
^ Fleishman, Glenn (17 March 2008). “Author sees profit in empowering Web users”. Seattle Times. Retrieved 5 March 2010.
^ H. Moss, ‘Dying: An Introduction’ (10/07/71) in The New Yorker
^ J. Gourley,'”The same anew”: James Joyce’s Modernism and its Influence on Sylvia Plath’s The Bell Jar’ (2018) in College Literature 45/4 doi:10.1353/lit.2018.0044
^ Siddons, James (2002) “Toru Takemitsu” in Music of the Twentieth-century Avant-garde: A Biocritical Sourcebook, ed. Larry Sitsky. Santa Barbara: Greenwood. ISBN 0313296898, p. 521.
References[edit]
D. Accardi. The Existential Quandary in Finnegans Wake (Loudonville, Siena College Press, 2006)
Atherton, James S. (2009). The Books at the Wake: A Study of Literary Allusions in James Joyce’s Finnegans Wake.
Samuel Beckett; William Carlos Williams; et al. Our Exagmination Round His Factification For Incamination Of Work In Progress (Shakespeare and Company, 1929)
Benstock, Bernard (1965). Joyce-Again’s Wake: An Analysis of Finnegans Wake. Seattle: University of Washington Press.
Benstock, Shari. Nightletters: Woman’s Writing in the Wake: Critical Essays on James Joyce. Ed. Bernard Benstock. Boston, Mass.: G.K. Hall & Co., 1985. 221–233.
Bishop, John (1986). Joyce’s Book of the Dark: Finnegans Wake. University of Wisconsin Press. ISBN 9780299108205.
Borg, Ruben (2007). The Measureless Time of Joyce, Deleuze and Derrida[permanent dead link]. London: Continuum.
Burrell, Harry; Schork, R. J. (1996). Narrative Design in Finnegans Wake: The Wake Lock Picked. University Press of Florida.
Burgess, Anthony (ed.) A Shorter ‘Finnegans Wake’ (1969)
—, Here Comes Everybody: An Introduction to James Joyce for the Ordinary Reader (1965); also published as Re Joyce.
—, Joysprick: An Introduction to the Language of James Joyce (1973)
Joseph Campbell and Henry Morton Robinson (1961). A Skeleton Key to Finnegans Wake
Cheng, Vincent John (1984). Shakespeare and Joyce: A Study of Finnegans Wake. Pennsylvania State University Press. ISBN 9780271003429.
Colangelo, Jeremy. “Waking from History: The Nation’s Past and Future in Finnegans Wake.” The Edinburgh Companion to Irish Modernism. Eds. Maud Ellmann, Siân White, and Vicki Mahaffey. Edinburgh: Edinburgh University Press, 2021. pp. 67–81.
Conley, Tim (2003). Joyces mistakes: Problems of Intention, Irony and Interpretation. University of Toronto Press. ISBN 0-8020-8755-8.
Crispi, Luca (2007). Slote, Sam (ed.). How Joyce Wrote Finnegans Wake: A Chapter-By-Chapter Genetic Guide. Madison: University of Wisconsin Press. ISBN 978-0-299-21860-7.
Ellmann, Richard (1983) [1959]. James Joyce. Oxford University Press. ISBN 0-19-503381-7.
Flashpoint. Finnegans Wake issue, Summer 2009.
Fordham, Finn. ‘Lots of Fun at Finnegans Wake: Unravelling Universals’ (Oxford: Oxford University Press, 2007)
Glasheen, Adaline. Third Census of Finnegans Wake. (Berkeley, California: University of California Press, 1977)
Gluck, Barbara Reich, Beckett and Joyce: Friendship and Fiction. Bucknell University Press, 1979. ISBN 0-8387-2060-9.
Greene, Darragh, “‘It’s meant to make you laugh’: Wittgenstein’s joke book and Joyce’s Finnegans Wake”, Textual Practice 34 (2020)
Gordon, John Finnegans Wake: A Plot Summary , Gill and Macmillan and Syracuse University Press, 1986
Hart, Clive (1962). Structure and Motif in Finnegans Wake. Evanston, Illinois: Northwestern University Press. ISBN 0-8101-0114-9. available online
Henke, Suzette. James Joyce and the Politics of Desire. (New York: Routledge, 1990)
Herring, Phillip F (1987). Joyce’s Uncertainty Principle Princeton University Press, New Jersey. ISBN 0-691-06719-8.
Hofheinz, T. C. Joyce and the Invention of Irish History: Finnegans Wake in Context, Cambridge University Press (26 May 1995). ISBN 978-0-521-47114-5
Kitcher, Philip (2007). Joyce’s Kaleidoscope: An Invitation to Finnegans Wake. Oxford University Press. ISBN 978-0-19-532102-9.
Joyce, James (1939). Finnegans Wake. London: Faber and Faber.
Joyce, James (Stuart Gilbert, ed.) Letters of James Joyce
Mailhos, Jacques (1994). Treip, Andrew (ed.). Finnegans Wake: Teems of Times (European Joyce Studies 4). Amsterdam: Rodopi.
McHugh, Roland. Annotations to Finnegans Wake. 3rd ed. Baltimore: Johns Hopkins UP, 2006. ISBN 978-0-8018-8381-1.
—, The Sigla of Finnegans Wake. (University of Texas Press, 1976)
—, The Finnegans Wake Experience. (University of California Press, 1981)
Mercanton, James (1967). Les heures de James Joyce. Diffusion PUF. ISBN 2-86869-207-9.
Norris, Margot (1992). Dettmar, Kevin (ed.). The Postmodernization of Finnegans Wake Reconsidered. University of Michigan Press.
Parrinder, Patrick (1984). James Joyce. Cambridge University Press. ISBN 0-521-28398-1.
Riquelme, John Paul (1983). Teller and Tale in Joyce’s Fiction. The Johns Hopkins University Press. ISBN 0-8018-2854-6.
Rose, Danis. The Textual Diaries of James Joyce (Dublin, The Lilliput Press, 1995)
Rosenbloom, Eric (2007). A Word in Your Ear: How and Why to Read James Joyce’s Finnegans. Wake Booksurge Publishing. ISBN 978-1-4196-0930-5.
Verene, Donald Philipp (2003). Knowledge of Things Human and Divine: Vico’s New Science and Finnegans Wake. Yale University Press.
Tindall, William York (1996). A Reader’s Guide to Finnegans Wake. Syracuse University Press. ISBN 9780815603856. (Reprint).
Wilson, Robert Anton. Coincidance. (New Falcon Publications; Rev edition (February 1991)). Contains several essays on Finnegans Wake.
Further reading[edit]
Beckman, Richard. Joyce’s Rare View: The Nature of Things in Finnegans Wake. Gainesville: University Press of Florida, 2007. ISBN 978-0-8130-3059-3.
Brivic, Sheldon. Joyce’s Waking Women: An Introduction to Finnegans Wake. Madison: University of Wisconsin Press, 1995. ISBN 978-0-299-14800-3.
Crispi, Luca and Sam Slote, eds. How Joyce Wrote Finnegans Wake: A Chapter-By-Chaper Genetic Guide. Madison: University of Wisconsin Press, 2007. ISBN 978-0-299-21860-7.
Lernout, Geert. Help My Unbelief: James Joyce and Religion. New York & London: Continuum, 2010. ISBN 978-1-4411-3108-9.
Deane, Vincent, et al. The Finnegans Wake Notebooks at Buffalo. Turnhout, Belgium: Brepols Publishers, 2001–. LCCN 2003-442392.
Epstein, Edmund L. A Guide Through Finnegans Wake. Gainesville: University Press of Florida, 2009. ISBN 978-0-8130-3356-3
Fordham, Finn. ‘Lots of Fun at Finnegans Wake’. Oxford: Oxford UP, 2007. ISBN 978-0-19-921586-7.
McHugh, Roland. Annotations to Finnegans Wake. 3rd ed. Baltimore: Johns Hopkins UP, 2006. ISBN 978-0-8018-8381-1.
Mink, Louis O. A Finnegans wake gazetteer Bloomington: Indiana University Press, 1978. ISBN 0-253-32210-3.
Platt, Len. Joyce, Race and Finnegans Wake. Cambridge and New York: Cambridge UP, 2007. ISBN 978-0-521-86884-6.
External links[edit]
Complete text of Finnegans Wake at Archive.org (however, note that the OCR’d text found there is riddled with typos, so it is not recommended to use it for searching through the book; a much more accurate text can be found on FWEET, although that one may still contain a few typos too).
Finnegans Wake Extensible Elucidation Treasury (FWEET) A searchable database with more than 93,000 notes on Finnegans Wake gathered from numerous sources.
The James Joyce Scholars’ Collection includes etexts of several works of Wakean scholarship.
Terence McKenna lecture ‘Surfing Finnegan’s Wake’
Art of the States: To Wake the Dead song cycle by Stephen Albert set to texts from Finnegans Wake
Concordance of Finnegans Wake
en.wikipedia.org /wiki/Finnegans_Wake
Finnegans Wake
Contributors to Wikimedia projects111-141 minutes 9/2/2002
DOI: 10.1080/0950236x.2020.1732454, Show Details
This article is about the book. For the street ballad after which it is named, see Finnegan’s Wake. For the Tangerine Dream album, see Finnegans Wake (album).
Finnegans Wake
Simple book cover, unadorned
Author James Joyce
Language English
Publisher Faber and Faber
Publication date
4 May 1939
OCLC 42692059
Dewey Decimal
823/.912 21
LC Class PR6019.O9 F5 1999
Preceded by Ulysses (1922)
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*👨🔬🕵️♀️🙇♀️*SKETCHES*🙇♂️👩🔬🕵️♂️*
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💕💝💖💓🖤💙🖤💙🖤💙🖤❤️💚💛🧡❣️💞💔💘❣️🧡💛💚❤️🖤💜🖤💙🖤💙🖤💗💖💝💘
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*🌈✨ *TABLE OF CONTENTS* ✨🌷*
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🔥🔥🔥🔥🔥🔥*we won the war* 🔥🔥🔥🔥🔥🔥