By Michael Edwards (auth.)

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When now? He is definitively excluded from origin: I shall not be alone, in the beginning. 43 44 Of Making Many Books Speech is quite unavailing: I seem to speak . . I shall have to speak of things of which I cannot speak . . For whereas Adam names and is named (line 296), Beckett's '1', or his world, or both, are The Unnameable. He is an 'I' who appears to have been reading Milton, and to have measured the distance, which is our distance, from the unfallen first Man. Beckett looks into the darkness of origin, and self, and language, in the world we know, or thought we knew.

I shall press no further into this theo-rhetoric, mainly because I am not at all sure of understanding, though I will state the obvious, which is that one cannot reverse the earlier expression and say that 'like' is the kingdom of heaven, in the way that certain theologians reverse 'God is love' and come up with 'Love is God'. By its work of comparison poetry cannot set aside grace and by itself enable one to enter the 'new heavens' and the 'new earth'. 'Like' is only, to be precise, like the kingdom of heaven.

As a means of persuading the reader it is effective in its almost invisible simplicity. The 'I' does not reappear; it is present only so as to refer to the interplay of 'thou' and the world of 'thou', and one might agree that this is how it should be. This 'I' is in no simple sense Shakespeare. Although one can exaggerate the distance between the poet and the 'I' in the Renaissance, and void that distance of any meaning, nevertheless in this work in particular, with its overt concern for writing and reading, one can say that the 'I' of the poem is the 'I' of poetry.

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