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"Thinking Strictly Prohibited" - Music, Language, and Thought in "Sirens" Stuart Allen
"Thinking Strictly Prohibited" - Music, Language, and Thought in "Sirens" Stuart Allen
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"Thinking Strictly Prohibited":
Stuart Allen
T aking their cue from the novelist's comments to Frank Budgen that
he composed "Sirens" using "the technical resources of music" (Ellmann
459), many theorist-critics have written about "musicality" inJoyce.These
writers locate in "musical" feeling and sensuality a resistance to the in
cursions of a rationality they identify as, among other things, aggressive
and abstract to the point of being barren.Viewing thought as the enemy,
they seek to purge this oppressive spirit with the supposedly nonrational
"musical" matter they would thereby free. As a consequence, discussions
initially concerned with something like Joyce's prosody quickly tend to
focus on political and philosophical questions, particularly those associ
ated with desire.' The deadly prose of the mind, the argument goes, is
countered by the poetic or "musical" body.
In what follows, I consider the idea of musical language in the "Si
rens" episode of Ulysses, not in order to cloak a tangential discussion of
the body, the porous self, or textual subversion, but to think through
the significance of the resemblance between music and language and to
identify why critics have found it almost impossible keep this topic in
view.2 It is my contention that rather than rout critical intelligence, musi
cality in Ulysses allows readers to experience one of music's most striking
effects-distraction. With the help of Theodor Adorno's aesthetics, par
ticularly "Music and Language: A Fragment," I address the question of the
standoff between art (defined as seduction, destruction, and falsehood) and
reason (constructed as disinterestedness, preservation, and truth). I argue
that musical mimesis does not just undermine thinking but is a kind of
thinking itself. In this way I hope to restore to "Sirens" a cognitive content
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
443
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Stuart Allen
444
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
However, Ulysses does not simply stage the defeat of the mind by the
body, according to Nolan. Instead, "Sirens" implies that Bloom is aware
of the extent to which he is part of the very scene he surveys. Neverthe
less, although Nolan's reading of "Sirens" is undeniably groundbreaking
and responsive to formal nuance, and certainly aids my own, she says
little about musicality per se in Joyce. She regards Joyce as the perfect
looking glass, able to recognize and then portray the full spectrum of
political views available to his age. Inevitably, this emphasis on the reflec
tive, mimetic quality ofJoyce underplays the importance of the concep
tual dimension of the writing and the place of the not-yet-thought in
Ulysses-what Adorno defines as art's ability to "signal the possibility of
the nonexisting" (Aesthetic Theory 132).
445
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Stuart Allen
The interpretation of music "calls for imitation ... not a deciphering pro
cess" (3). Music is like language, then, but only in the sense that it is a kind
of arrested tongue. Employing a Kantian locution, Adorno proposes that
446
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
"In contrast to philosophy and the sciences, which impart knowledge, the
elements of art which come together for the purpose of knowledge never
culminate in a decision" (4).The difference between aesthetic reason and
"practical" or philosophical reason, then, is that art lacks rationality's ends.9
Musical signifiers are not dissolved in their supposed signifieds. Instead, in
a musical composition they are sent on "an odyssey of unending media
tion" (4). Music exceeds the particular (in that it is capable of the abstrac
tion of critique), but the sovereignty of process (the primacy of time in
performance and the self-referentiality in a piece) means that the whole
for which it strives can never shake off its constituent elements.
From the outset of "Sirens," the "liberal" ear that opposes the eye is
linked with violence as much as with pleasure: "War! War! The tympa
num.... Ah, lure! Alluring" (329). Battle cries and martial drums are just
as likely, it seems, to herald a gruesome death as a deliciously erotic sur
render. In the opening section of the episode, prayer (a kind of song, and
very often sociable) brings solitary anger rather than shared joy: "Amen!
He gnashed in fury" (330). No simple correlation exists between music,
bliss, and the good.
Flirting with Miss Kennedy and Miss Douce, the Homeric sirens
in this chapter, Simon Dedalus says: "That was exceedingly naughty of
you . . . Tempting poor simple males" (335). The women embody the
fusion of sensual pleasure, danger, and death in Homer. Often wise but
also probably misogynistic, Bloom responds to the sexual mischievousness
of the shop girl (another siren) who "winsomely" smiles at him when
he buys "Two sheets cream vellum paper" (339): "Think you're the only
pebble on the beach. Does that to all. For men."The barmaids hypnotize
the drinkers in the bar, feigning the appearance of sexual interest as well
as sometimes withholding any encouraging gaze.'0 Lenehan, for example,
cannot get Miss Kennedy's attention, and labors to attract her: "No glance
of Kennedy rewarding him he yet made overtures" (337). Soon afterward,
he is at the mercy of Miss Douce as he watches her reach for a flagon
on a high shelf: "-O! O! jerked Lenehan, gasping at each stretch. O!"
(341).The lyrical Os set off an almost infinite dialectic of interpretation,
suggesting as they do the seesaw of pain and pleasure; the closeness of
lamentation and praise; the fullness, yet also world-annihilating emptiness,
of the expressive self.11
It might be argued that Lenehan mistakes Miss Douce's wish to be
admired (by Boylan, specifically) for his own desire-that, in effect, he
447
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Stuart Allen
448
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
uses magnifies an anxiety already signalled in the chapter about the bal
ance of power in sexual relations between men and women.
Through Bloom, "Sirens" deepens its exploration of the connec
tion between art and seduction. No performer himself, but an informed
enthusiast who carries his learning with grace, Bloom listens to the sing
ing and conversation, and mulls over the various functions of art.With a
critical searchlight, he blasts the sentimental glow of Richie Goulding's
reminiscence aboutJoe Maas's talent: "Coming out with a whopper now.
Rhapsodies about damn all. Believes his own lies. Does really.Wonderful
liar. But want a good memory" (351). Here Bloom suspects the integrity
of such gossip about music.Yet when Simon Dedalus sings, everyone
Bloom included-falls into private reverie. People become flushed with
emotion ("Braintipped, cheek touched with flame, they listened feeling
that flow endearing flow over skin limbs human heart soul spine" [352]).
Richie, Bloom, and the rest are, quite simply, mesmerized by the voice
they hear:
Through the hush of air a voice sang to them, low, not rain, not
leaves in murmur, like no voice of strings of reeds or what doy
oucallthem dulcimers, touching their still ears with words, still
hearts of their each his remembered lives. Good, good to hear:
sorrow from them each seemed to from both depart when first
they heard. When first they saw, lost Richie, Poldy, mercy of
beauty, heard from a person wouldn't expect it in the least, her
first merciful lovesoft oftloved word. (353)
Song, in its beauty, contains a mercy, but also the petit mort of coitus, the
loss of self to a kind of spell. And when Ben Dollard later sings "The
Croppy Boy" the entire population of the bar swoons. Even the barmaids,
surely inoculated by now, are moved: "Bronze, listening by the beerpull,
gazed far away. Soulfully" (367). Bloom finds the lyrics speaking pow
erfully to him: "I too, last my race. Milly young student. Well, my fault
perhaps. No son. Rudy. Too late now. Or if not? If not? If still?" (367).
He speculates that all within hearing are thinking of their own mortality:
"Thrill now. Pity they feel.To wipe away a tear for martyrs. For all things
dying, want to, dying to, die. For that all things born" (369). Simon, too,
tearfully trumps "compassion from foghorn nose" (371).
Dollard's singing sends Bloom spiralling into his own Proustian
depths as he relives his first sexual encounters with Molly. So far does he
449
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Stuart Allen
450
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
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Stuart Allen
452
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
It soared a bird, it held its flight, a swift pure cry, soar silver orb it
leaped serene, speeding, sustaind, to come, don't spin it out too
long long breath. he breath long life, soaring high, high, resplen
dent, aflame, crowned, high in the effiulgence symbolistic, high, of
the ethereal bosom, high, of the high vast irradiation everywhere
all soaring all around about the all, the endlessnessnessness ...
(355)
-he thinks, in the gaps opened by his ironic distance, relatively rationally
about love, friendship, and community, a new kind of song in the "Lan
guage of love" (354):
Siopold!
Consumed.
Come.Well sung. All clapped. She ought to. Come.To me, to
him, to her, you too, me, us. (356)
453
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Stuart Allen
The generous spatial arrangement of the words and phrases that compose
this passage implies that, even as Bloom is ravished, he retains enough dis
tance to experience sensuality as communication between self and other.
Alienated from the context, and thus the content, of the singing, he can
see it as a socially damaged form. Rather than lead to the extinction of
self, his access to mimesis leads him to thoughts of human relationships
free of domination. Indeed, he seems able to rethink sexual and other
relations less as a power struggle than as rich proximity. People can be
reconciled without becoming the same. Thus, for all his distanced obser
vation of the events around him, at no time does he become an ascetic. If
he did, he would be little different from the watery-eyed drinkers in the
bar. As Adorno and Horkheimer write, "Promiscuity and asceticism, excess
and hunger, are directly identical, despite the antagonism, as powers of
disintegration" (31).To either embrace oblivion in the sirens' song or stop
one's ears with wax ultimately springs from the demonization of mimesis
and all the hatred of flesh and anxiety about matter that follows.
Bloom pulls back from the fragmentation implicit in both alienated
mastery and supersensual loss of self he thinks mimesis. He listens to the
mournful song:
That voice was lamention. Calmer now. It's in the silence you
feel you hear.Vibrations. Now silent air.... Let people get fond
of each other: lure them on. Then tear asunder. Death. Explos.
Knock on the head. (357)
Is the real in Joyce, then, not mother love, as Bloom once thought (33),
but death? It may seem that once he finds a quiet place within the racket
of second nature and sees past the false comfort of barroom companion
ship, Bloom fixes on death as Dublin's truth. But while song allows him
to reflect (via mimesis) that a form of death is the condition of existence
under second nature, it also enables him to read the same death dialecti
cally as a critique of the death-in-life he sees around him. Death is some
thing Bloom finds ready-made, and is not a beloved and ashen-breathed
child of his brain. Music renders death a sensual concept (in other words,
kinetic)-both a vision of society-as-it-is and its critique.Through song,
Bloom looks forward to life: unlike his neighbors, he has no wish to cry
in his beer.
Compare "Sirens" with Joyce's earliest sustained treatment of music,
"The Dead." Distant music is the catalyst for both Gabriel and Gretta's
454
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
epiphanies about their marriage (Dubliners 211), but while Gabriel's fail
ure to respond to song suggests his condition of alienated and snobbish
intellectualism, Gretta's total capitulation to the memories and feelings
that "The Lass of Aughrim" evokes suggests that she is a prisoner of her
emotions. As Allan Hepburn remarks, Gabriel, unable to experience
D'Arcy's performance first hand, is fatally "cut off from [Gretta's] feelings
of loss and grief" (201). Gabriel is a modern subject of reflection, split
and estranged to such a degree that whenever he looks in a mirror he is
puzzled by his expression (219). The intellect he holds so dear has radi
cally failed him, and he discovers that he is a "ludicrous figure" (221).18
While Gabriel's failure to respond to music discloses his rationality and
alienation, musical enchantment deprives Gretta of reason. In effect, she
is unconscious of the present, careless of the future, and hopelessly cap
tive to the past. D'Arcy's song thus reveals in the couple's relationship an
unresolved antagonism between thought and feeling. In this early story
cognition and emotion do not communicate with each other.
If "The Dead" is characterized by stalemate, "Sirens" embodies a dia
lectical motion supervised by Bloom himself. As a result, little dialectical
effort is required from the reader: the process is already at work in the
text.19 Through the distance imposed on him by his social status, Bloom
experiences his own alienated distraction from the music he hears. He
performs a dialectical phenomenology of listening: arresting the sonic
world within which others dwell unawares, he gains understanding.20Yet,
despite defamiliarizing the singing he hears, Bloom never extricates him
self from the situation he observes. Instead, his thinking ear allows him to
spread himself throughout the Ormond Bar. He is able to "have at a dis
tance" (Merleau-Ponty 297) a multiplicity of sounds that would otherwise
remain a muffled and unnoticed second nature. Through participation,
Bloom discloses what Stephen later calls the "structural rhythm" (564) of
his surroundings. This is the meaning of Bloom's "Pprrpfflrppffl" (376)
at the end of the episode. Rather than demonstrating the body's rebellion
against the mind, Bloom's transformation into an instrument reveals his
inclusion in the material environment of social bodies he has brought to
fresh consciousness. His knowledge of the affects generated by singing
the audience's sentimental distraction from the grain of a song into lonely
contemplation-is not accomplished through a rationality divorced from
feeling. Throughout the chapter, Bloom fields a multitude of mimetic
responses from which he produces a fleshly-humanly particular, rather
455
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Stuart Allen
Notes
1. A number of writers have focused on the technical aspects of music in "Si
rens." Perhaps the most impressive is Zack Bowen's deployment of his musical
expertise in the service of a richly humanist reading of the chapter. He sug
gests, for example, that Simon Dedalus transposes his song into a lower key
because "he does not have the requisite confidence that he will be able to hit
the high B flat called for at the end" (140). Other highly music-literate articles
include those by Nadya Zimmerman and J?rgen Grandt.
4. Andr? Topia reaches similar conclusions. He argues that the "auditory func
tion" of language?prosody, in effect?undermines the sovereignty of reason
"and penetrates the bodies [of the characters in "Sirens"] through all their
openings" (79). Again, the infiltration of the processes of capitalist exchange
into the body's most intimate workings is regarded as somehow revolutionary.
6.Vincent J. Cheng, for one, is unconvinced by what he sees as the view among
poststructuralist radicals (he cites Colin MacCabe, Terry Eagleton, and Fredric
Jameson) "that stylistic and linguistic resistance to narrativity and narrative con
ventions ... is itself a political act" (226).
456
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"Thinking Strictly Prohibited": Music, Language, and Thought in "Sirens"
10. See Mullin's analysis of the sexual politics of the barmaids' role in the chap
ter.
12. Jacques Lacan famously theorizes that "Man's desire is the desire of the
Other" (38).
13. Mullin very persuasively argues that barmaids had little real power in the
workplace in this period (478).
15.The emphasis throughout the novel on Bloom's outsider status has been
well documented and needs no rehearsal here. However, it is worth noting that
at the beginning of "Sirens," the narrator, mimicking the barmaids' talk about
another man, makes what could be construed as a derogatory play on Bloom's
"foreign" appearance: "O greasy eyes! Imagine being married to a man like
that... Married to Bloom, to greaseaseabloom" (334-35).
16. John Barrell gives a fascinating account of the strategies that eighteenth
century gentlemen developed to liberate themselves from the whims of sexual
desire (63-87).
17. See Adorno's argument that "Art is the social antithesis to society" (Aes
thetic Theory 8).
18. As de Man puts it, "to know inauthenticity is not the same as to be authen
tic" (214).
457
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Stuart Allen
19. See Derrida's description of the Joyce of Ulysses as "the most Hegelian of
modern novelists" (153).
I would like to thank Winnie Chan, Marty Hipsky, James Smith, and the anon
ymous readers at Twentieth-Century Literature for their comments on this essay.
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