logic. It has acquired wide and diverse connotations in modem arts, literature,
philosophy and theology. The Absurd indicates man’s failure or the failure of
The term ‘Absurd’ was first used with its modem implications in the
developed in European countries like France and Germany, focussed upon the
Camus expressed that the disparity between man’s intention and the reality
The ‘Absurd’ in life, art and literature arose due to several reasons. First
political power from the landowner to the industrial capitalists, creating an urban
14
_
-r
___
«#
#
workers migrated to industrialized areas, creating an imbalance. Mass exodus led
to existential problems. The new problems in towns were lack of enough number
of jobs, houses, food, health safety and hygiene and sanitation. Overpopulation
gas, electricity etc., led to the birth and growth of science and technology.
British industrialization spread to the other European countries and to the rest of
theory of evolution and natural selection led to the discoveries in areas like
process (but not as Genesis says) and explained the principles of natural and
sexual selection. His Descent of Man (1871) added fuel to the theological
World War I (1914-1918) which arose between European powers and the
Allies led to the destruction of men and properties. The loss was enormous.
World War II (1939-1945) which arose between Germany, Italy and Japan (the
Axis Powers) on one side, and Britain, the Commonwealth, France, the USA, the
USSR, and China on the other, led to the death of millions of men and a huge
15
Existentialism, as a philosophical trend, arose after World War II. It is a
of the nature of being and this has caused existentialism to form two main
streams: the first, atheistic, which interprets the free individual existence as self-
Paul Sartre (1905-1980) and philosopher and dramatist Gabriel Marcel (1889-
1973) in France. Marcel represented the religious stream whose progenitor was
God.” In France authors like Jean-Paul Sartre, Albert Camus and Simone de
novels, Roads to Freedom (1947-49) and his play No Exit (1944) or Albert
Camus’ novel The Outsider (1942) are existentialists in approach. The doctrines
16
of the philosophy have influenced a number of experimental novelists with
the rise and growth of modem and post-modem ethos. This is explicit in the
and even catastrophic era, in which certainties have been lost and man is faced
with the abyss of nothingness, or of his own capabilities for evil. It lays stress on
William Golding and Patrick White, and, earlier in the century, Joseph Conrad,
The Absurd arose out of all these forces i.e., industrialization, growth of
philosophy and the resultant loss of faith. In the evolution of a new vision in
relation to himself, society, biological environment and the universe, one notices
the idea that man is absurd is by no means new. An awareness of the essential
absurdity of human behaviour has been inherent in the works of many writers.
Pope, Butler, Anatole France, Balzac, Dickens, Chesterton, Belloc - to cite only
17
Andre Malraux in his La Tentation de l'accident (1926) has dwelt at
length about the human condition and observed that at the centre of European
man dominating the great moment of his life there lies an essential absurdity.
The theme recurs in a number of works by Malraux, and is seen in the works of
In 1942 Albert Camus put the question why man should not commit
suicide, as his life is meaningless. He felt there was an escape in suicide. In his
work The Myth of Sisyphus(l955), Albert Camus tried to diagnose the human
universe that is suddenly deprived of illusions and of light, man feels a stranger.
homeland as much as he lacks the hope of a promised land to come. This divorce
between man and his life, the actor and his setting, truly constitutes the feeling of
absurdity.”3
‘ridiculous,’ but this is not the sense in which Camus used the word, and in
Kafka, Ionesco defined his understanding of the term as follows: “Absurd is that
transcendental roots, man is lost; all his actions become senseless, absurd,
18
useless.”4 The Absurd involves existentialist thinkers’ nothingness, angst and
Salacrou, Sartre and Camus have dwelt upon all this. The feeling of the absurd
can strike anyone round the comer of any street wrote Albert Camus in The Myth
of Sisyphus, therey putting the term absurd at the centre of philosophical debate
and at the forefront of artistic reflection for years to come. For Camus the feeling
consciousness, his thirst for rationality and the inert irrational unknowable
world. Convinced of the ultimate absurdity man strives towards a moral and
N. Sharada Iyer in his article “Theatre of the Absurd” observes thus: “The
Theatre of the Absurd is said to be a reflection of the attitude of the modem west
Europeans. The earlier optimism and dynamism of Western Europe gave way to
doubts and disputations. Traditional religion began to lose its grip. Philosophical
schools and cults were hailed ultimate solutions at one time, soon came to a
shattering end. The dominance of Western Europe was now a myth. The
intellectuals discovered that ‘time was out of joint.’ Artists brought to this a
sharp awareness of evil. The inexorable sense of evils, its immensity and
pervasiveness has sapped up the strength of will. Action has lost meaning both in
life and drama. Camus talks of a world suddenly deprived of illusion and of
light. His has been the premise of the movement or attitude known as absurd. A
19
radical onslaught on western culture in general and western theatre was launched
Theatre of the Double.’ His ideas were to become the basic tenets of the ‘New
Theatre’ which from the onset defined itself in total opposition to tradition.”5
The term Absurd is a strange word to many people even today. The
ridiculous in manner. 3) (of a thing) ludicrous, incongruous (an absurd hat: the
“Absurd, Theatre of the. Term applied to a group of dramatists in the 1950s who
did not regard themselves as a school but who all seemed to share certain
metaphysical anguish which is the central theme of the writers in the Theatre of
20
distinguishes these and other, lesser figures (ROBERT PINGET, N. F.
from earlier dramatists who have mirrored a similar concern in their work is that
the ideas are allowed to shape the form as well as the content: all semblance of
transferred to the stage. The procedure has both its advantages and its
the movement seemed to have spent its force, though as a liberating influence on
right from the beginning. Even Shakespeare and T. S. Eliot wrote about it in
their finest plays. Absurd Theatre is timeless, universal and speculative. The
expression of the absurd was distinct in the works of Sartre and Camus. Yet
these writers differ from the dramatists of the Absurd in an important respect as
they depict their sense of the illogical and irrational of the human condition in
the form of highly lucid and logically constructed reasoning but the Theatre of
the Absurd attempts to depict the nothingness of human condition and the
thinker-writers Jean-Paul Sartre and Albert Camus expressed the Absurd making
21
use of the traditional literary techniques. This is also true of the old writers right
from the beginning. That is to say Sartre and Camus express the new' content and
discontentment in the old convention. On the other hand, the Theatre of the
Absurd goes a step further in trying to achieve a unity between its basic
assumptions and the form in which these are expressed. In Martin Esslin’s view:
“If Camus argued that in our disillusioned age the world has ceased to make
argues that existence comes before essence and that human personality can be
reduced to pure potentiality and the freedom to choose itself anew at any
moment, characters who remain wholly consistent and thus reflect the old
convention that each human being has a core of immutable, unchanging essence
implication, proclaim a tacit conviction that logical discourse can offer valid
solutions, that the analysis of language will lead to the uncovering of basic
concepts - Platonic ideas.”8 What Martin Esslin says is the Theatre of the
Absurd does not argue about the absurd but it merely presents it in being. It
practical. As Martin Esslin says the Theatre of the Absurd has bridged the gap
between the subject matter and the form in which it is expressed. This separates
22
A similar kind of plays is written in the French, dealing with the theme of
absurd in man’s life. This is die poetic ‘avant-garde’ of the French. Its important
Georges Schehade, Henri Pichette and Jean Vauthier. What is quite interesting is
that both the Theatre of the Absurd and the ‘poetic avant-garde’ overlap each
other. Both relie upon fantasy and dream. The ‘poetic avant garde’ too
disregards such traditional axioms as that of the basic unity and consistency of
character and plot construction. The basic difference between the two is that the
virulent and grotesque. It is said more important is its different attitude towards
‘poetic’ speech; it aspires to plays that are in effect poems, images composed of
style and language. Symbols are used. By the by language is secondary here. For
example, in Samuel Beckett’s Waiting for Godot often sentences are of single
empty chairs. So it is observed: “The Theatre of the Absurd is thus part of the
‘anti-literary movement’ of our time, which has found its expression in abstract
novel’ in France, with its reliance on the description of objects and its rejection
movements and so many of the efforts to create new forms of expression in all
23
the arts, the Theatre of the Absurd should be centred in Paris.”9 It is said the
ancient strands of the western tradition and has its exponents in Britain, Spain,
Italy, Germany, Switzerland, Eastern Europe and the United States as well as in
France. In fact, the leading Absurd Theatre practitioners though they lived in
Paris are not Frenchmen. Paris, as a powerhouse of world culture has facilitated
great literary and intellectual movements in the world. That is the secret of Paris
as the capital of the world’s individuals. Here writers live and work with ease
Spaniards like Picasso or Juan Gris; Russians like Kandinsky and Chagall;
others from the four comers of the world could come together in Paris and shape
modem movements in art, literature and philosophy. The Theatre of the Absurd
springs from the same tradition and is nourished from the same roots. An
Armenian origin, Arthur Adamov lived and worked freely in Paris. They did
what they could. They realized what they wanted. Paris has helped great
Roger Dhomme, Jean-Marie Serreau and many more to rise to prominence in the
contemporary theatre.
24
Yet the public can criticize the demerits in anything. But fairness prevails. For
example, when absurd plays were staged even in small Paris theatres, they
provoked decent audiences. Criticism was scathing. Yet the public put up with
such new plays as Waiting for Godot, for they convinced the public of life’s
absurdities. The absurd plays so strange and puzzling, so clearly devoid of the
traditional attractions of the well-made drama, reached the stages of the world
stage technique, and as a manifestation of the thinking of its age must proceed
from the examination of the works themselves. Only then can they be seen as
part of an old tradition that may at times have been submerged but that can be
traced back to antiquity. Only after the movement of today has been placed
within its historical context can an attempt be made to assess its significance and
to establish its importance and the part it has to.play within the pattern of
pervading after World War II, gave way to a new kind of life. Many persons
called it modem life, referring it to the age of science. The modem age, also
called as space age is based on the doctrines of liberty, equality and fraternity.
world wars and the subsequent changes in the world shook the people. Life
changed constantly. Man lost his faith in traditional values. He lost his faith in
God and religion. Philosophers like Nietzesche said God is dead. He said we
have killed him. Jean-Paul Sartre, the founder of a new philosophical trend,
25
Existentialism said man is his own master. So as a master of himself, he has to
create a future in a purposeless universe. When God was dead, religion lost its
validity. It lost its organizing force and power. In Arnold P. Hinchliffe’s view,
Ego. If, in the last analyses, writers produce as the great truth something which
now exist in a God-less context, and their achievement is the more difficult. The
Though the Absurd existed in literature right from the beginning its
Brecht, Jean-Paul Sartre and Albert Camus are some of the pioneers of the
Absurd Theatre. As for Malraux his works The Conquerors (1928), The Royal
Way (1930) and Man’s Estate^ 1933) show the seeds of the Absurd. In his The
the book is full of letters supposedly written between two young men: five by A.
D. — a young European travelling in the East, and the rest by Ling W.—T., a
young Chinese travelling in Europe. “The more this young man sees of Europe
the more convinced he becomes that European thought and culture are based on
phrase quoted above and used as an epigraph to this study. A.D. agrees that
western man is a creature of the Absurd, and uses the rest of the book to provide
26
added reasons, and warn that the disease is spreading to the Orient. Obviously,
for A. D., it is not merely God who is dead, but man also: standing alone under
The next important writer is Jean-Paul Sartre. He was bom on June 21,
philosophy, mostly in provincial high schools, until he joined the army during
the World War II. Soon he was arrested by the Germans. Of course, he escaped
from their tyranny. Later he led a resistance movement. Once World War II
ended he devoted his full time to writing and political activities. He founded a
monthly literary and political review, Les Temps modernes in 1946. He died in
Paris on April 15, 1980. Sartre’s fame rests upon his literary works as much as
upon his existential philosophy of life. His first novel La Nausee (1938; English
tr., Nausea, 1949) depicts the nothingness of man’s life. His philosophical essay
L Etre et le neant (1943; English tr., Being and Nothingness, 1956) linked this
idea with the concept of man as terrifyingly free and responsible being. Sartre’s
existential philosophy is explicit in his play Les Mouches (1943; English tr., The
Flies, 1946) and in the lecture Existentialism and Humanism (1948). He spoke of
critics aesthetically Sartre’s successful works are his first novel, his short stories
in the volume The Wall (1939) and his drama. His two plays Dirty Hands (1949)
and The Condemned of Altona (1960) deal with the problem of liberty and
responsibility, ending with suicide. His one act play No Exit (1947) is a popular
27
Charles Baudelaire, Jean Genet and Flaubert. His work What is Literature
meant that Sartre dramatized the ordinary. Sensible people did not worry of the
ordinary while existentialists cried out in anguish that they are gratuitous in an
and Jean-Paul Sartre do not agree upon the essentials of existentialism. The
factors that bound them together are man’s pre-occupations with failure, dread
and death. Walter Kaufmann reminds us that it was Rilke’s The Notes ofMalte
Laurids Brigge (1910) which influenced Sartre’s novel Nausea and Kafka’s
writings. In their works and parables the absurdity of man’s condition has found
a classical expression.
Nausee is the diary of Antoine Roquentin began after his first experience of
what Sartre calls ‘nausea.’ The hero Roquentin lives in Bouville, studying
nausia, he visits a picture gallery where hang the portraits of all the town’s
notables who had lived an unjustifiable life. Roquentin feels they lived in bad
faith. He uses the word ‘absurdity’ to express the bad feeling: “That root - there
was nothing in relation to which it was not absurd. Oh, how can I put that in
28
Nature -could explain that”13 The novel ends with Roquentin abandoning
convince people of their absurdity. Sartre feels that man does not use language
is like ‘viscosity’ as Sartre says, or ‘treacle’ as Mary Wamock says - half liquid
nothing and therefore free to choose, is intimately connected with this feeling of
bad faith. We pretend that there are any absolute moral laws to bind us, that any
path of duty is mapped out for us, or that we can have a function or a mission:
‘Human life is absurd, in that there can be no final justification for our
absurdity. This is a situation (like sitcom) play where as in absurd play not much
characterization is shown. Sartre writes: “No more character; the heroes are
freedoms caught in a trap like all of us. What are the issues? Each character will
be nothing but the choices of an issue and will equal no more than the chosen
issues. It is to be hoped that all literature will become moral and problematic like
this new theatre.”15 The Flies depicts the return to Argos of Orestes to avenge the
murder of his father, Agamemnon, by killing his uncle Aegisthus and his mother
29
Sartre shows how a man assumes responsibility for an event even though it fills
submission. But avenge his father. He also learns that once man receives the idea
eyes of one another. They feel to bear responsibility. Hence they suffer from bad
faith. So man fails. Sartre seems to feel: “ Man, then, is the sum of his acts. The
idea that he does something because he is that sort of man is replaced with the
idea that a man is or makes himself that sort of man by doing such and such an
himself through faith or morals. He can, of course, fall back into blindness or
bad faith, or he can assume his acts and his life, fully aware of the world’s
absurdity, and accept the crushing responsibility of giving the world a meaning
1960). He was a great French writer whose writings have influenced the 1950’s
world. The marked changes and diversity of writings show his grand personality.
Exile, revolt, happiness and human responsibility in a meaningless world are the
themes of his writings. Like Jean-Paul Sartre Camus examined the fundamental
defined a positive ethic based on happiness, solidarity and a respect for man. He
30
understanding. For his works he was awarded the Nobel Prize for literature in
1957.
(1937) and Noces (1938), his essays show his revolt against the burden of misery
in life. His novel The Outsider (1946) is an example. The Myth of Sisyphus
Camus took part in the French resistance movement against the German
acceptance of wholesale violence and murder. The Plague (1948) depicts this
somber mood. Its hero Dr Rieux, an atheist believes only in humanity. His works
The Rebel (1954), The Misunderstanding (1958) and The Just Assassins (1958)
are concerned with post-World War life. His novel The Fall (1957) is a satire on
man’s hypocrisy.
existentialism. His Noces is about the hopelessness of life and the need to refuse
the world without renouncing it. His The Myth of Sisyphus is just the
of absurdity, Camus says, can strike any man in the face at any street comer. So
31
absurdity is a universal phenomenon which can be described in any of the
following ways:
of absurdity.
destructive force.
which can be explained even with bad reasons is a familiar world. But
mind’s need for unity and the chaos of the world the mind experiences,
and the obvious response is either suicide or, in the opposite direction, a
leap of faith.”18
Camus says man must accept the feeling of absurdity. The book The Myth
of Sisyphus depicts the myth of a Greek king Sisyphus thus. Though accounts
vary as to the exact misdeeds of this cunning king Sisyphus of the Corinth, the
general impression is that Sisyphus scorned Gods as he loved life. Even he hated
32
death. But Sisyphus, after his life, was condemned in the underworld to roll a
huge stone uphill, which always fell back before he could reach the top. Camus
calls Sisyphus’s life absurd though it gives him a kind of metaphysical victory.
Camus’s famous novel The Outsider (L' Etranger, 1939) elucidates the
who points out that the basic absurdity of the novel is the application of
which is to say that absurdity here is social, not metaphysical in its origins.
The story of The Outsider is that the hero Meursault has an ailing mother.
place called Merango. One day his mother passes away. So Meursault attends
her funeral. Yet he does not mourn his mother’s death in the traditional way.
This is because his vision of life is different. He is rather modem. Later he goes
back to his work place, where he drinks, sleeps with a woman, and befriends a
neighbour. One day, more by chance than by design, he shoots his friend’s
enemy and he is imprisoned. The prosecutor basing his views upon Meursault’s
cold treatment of his mother, argues that he is a hard-hearted criminal. The court
says he must be hanged. The final effort of a chaplain to make him a Christian
and avoid his death fails. Meursault recognizes the worthlessness of the
chaplain’s so called certainties, and the social and religious ideas that he stands
for: “What difference could they make to me, the death of others, or a mother’s
love, or his God; or the way one decides to live, the fate one thinks one chooses,
since one and the same fate was bound to ‘choose’ not only me but thousands of
33
millions or privileged people who, like him, called themselves my brothers.
Surely, surely he must see that? Every man alive was privileged; there was only
one class of men, the privileged class. All alike would be condemned to die one
day; his turn too, would come like the others. And what difference could it make
if, after being charged with murder, he were executed because he didn’t weep at
his mothers funeral, since it all came to the same thing in the end.. .”19
neither good nor wicked, moral nor immoral, he is what Camus calls ‘absurd.’”20
Jean-Paul Sartre who revived The Outsider says Camus describes absurdity in it.
Outsider shows the divorce between the attempts to live honestly in accordance
general moral values on that indeterminate nature. It is only at the end that the
visit of the chaplain stimulates the response of revolt, freedom and passion.”21
Camus’ plays Caligula and Cross Purpose evince the philosophy of absurd still
Caligula has an incestuous relation with his sietr Dmsila. Once his sister dies he
turns mad, and he wanders. When he returns tired and untidy he assures his
subjects that he is not mad, rather he has never felt so lucid in his life, for he has
34
The emperor finds Ties and self-deception’ in life. Caligula continues
reigning wickedly. So a rebel Chera fights Caligula as the emperor denied them
a life. Yet Chera finds that the world is not a happy spot to live as its absurdity
absurdity. Its story is interesting. The hero Jan like Orestes, returns unrecognized
to his mother and sister who keep an inn. In spite of the doubts of his wife,
Maria, he insists on staying the night alone there so that he can know his
mother’s life. His sister Martin and her mother however, wish to escape from
Europe and have gathered money by murdering visitors to the inn, and though
they feel attracted to Jan, they try not to get to know him. Just as he is prepared
to abandon the experiment he drinks the poisoned tea and he dies. The mother
realizes that the world they live in makes no sense at all, and that only by killing
herself can she prove that she loved him. Cruickshank points out that Camus
play. Thus we find that both Jean-Paul Sartre and Albert Camus are forerunners
of the Theatre of the Absurd. As existentialists writers they were also absurd-
the Absurd followed existentialism closely. Both writers believe that violence,
35
The 1920’s is known for its general drama in England and Europe as
much as for its Parisian absurd theatre. The latter is termed ‘The School of
Paris.’ The School of Paris which even attracted a wide audience is based on
existentialists drama of Jean-Paul Sartre and Albert Camus. Here man was seen
which views him as a thing, limits his freedom and deadens his language for
writers are a heterogeneous group, sharing a few general features of the time. As
Ionesco refused to all these writers the designation as ‘avant-garde theatre’ the
term ‘The School of Paris’ may also be used. Another term is ‘The Theatre of
the Absurd.’
Theatre of the Absurd. His plays particularly Waiting for Godot are great works
that created a trend. In a long series of strange works, he wrote fable after fable
Trinity College from 1931 to 32. He wandered a few years in London, France
and Germany writing poems and stories for periodicals. He settled down in Paris
in 1937.
36
This time was the World War II. Germany had occupied France. Beckett
took part in the French Resistance movement. When Gestapo discovered him in
it, he flew to a safe place in Roussillon. Once the war was over he returned to
Paris and began writing in earnest. Soon his play Waiting for Godot became
world famous, though he lived in solitude. He was awarded the 1969 Nobel
contains all the elements of his later work.: the casual busy world where man
cannot cope up with. His second novel Watt (1942-44) is still strange in its
theme and language. In the trilogy Molly, Malone Dies and The Unnameable
(1947-49) the reader finds bogged in the mystery. Hugh Kenner observes, “In
Beckett’s world, readers are clearly told everything except the things they are
single work, appears to be about the end of humanity. His later works include the
plays Happy Days (1961), Not I (1973) and That Time (1964). These bleak and
Samuel Beckett’s Waiting for Godot (1953) in French was first staged at
Paris in 1956. Later Beckett himself translated it into English and the English
play was staged in London. The production was a great success everywhere. It
Esslin observes Beckett’s Waitingfor Godot does not tell a story. It just explores
37
a static situation. The play is not a theory but a practical exposition of a
situation. So nothing happens, nobody comes and nobody goes in it Even act II
of the play is just the same as the act I. It is observed, “The dialogue makes the
customary use of music-hall patter and mime, and the title introduces
word, with its implications, to stand in the English translation, and therefore the
refer to Godeau, the racing cyclist, that echoes in Simone Weil’s Attente de Dieu
Faiseur, usually known as mercadet, after the speculator who explains his
absconded with their joint capital and who does return at the end of the play with
a huge fortune which, miraculously, saves the situation.”24 There is the story of
subject of the play. Yet questions like is it a Christian play? haunt us. In the play
characters pass their time waiting by playing games on the open road. In his
second play Endgame characters play the final game shut up in a room. Here is a
blind old man Hamm who cannot stand waited on by his servant Clov who
cannot sit down. Hamm’s legless parents Nagg and Nell are in a dustbin. The
world outside is dead, or these characters think they are the last survivors after a
great disaster. Clov cannot leave Hamm. As Waiting for Godot, Endgame is
38
between Joyce and Beckett. The play has a sombre and deadening effect. The
“Beckett does not probe quite so deeply, but the themes persist: the difficulty of
suggests here a lack of communication - each man following his own thoughts,
while the silences and pauses isolate words and phrases and the repetitions
remind us how monotonous, repetitive and tedious life is.”26 Beckett has
prosaic. This is to convince us the view that the Absurd should be expressed in
the absurd way. Beckett spoke the following describing a new form of art which
Beckett did not believe Bourgeois values. For Beckett, as for Ionesco,
science and philosophy have produced a void, and given nothing as the universal
preoccupation with the tyranny of time and language which hinder an awareness
39
of life as to who one is is exploit. It is about an awareness of self: “How am ‘I,’
imprisonment, when I know that outside time and space lies Nothing, and that
*50
‘I,’ in the ultimate depths of my reality, am Nothing also?” Proust’s doubts
about the discontinuity of personality, the necessary solitude of the artist and the
perturbation in Murphy:
“What am I, what are time and space, mind and matter? Beckett’s heroes
are determined to answer these questions and not by taking refuge in mysticism.
This insistence on rationalism sets Beckett apart from the Absurdists.”30 As Coe
rationality above all things, but drives it to the point at which.. .reason itself is
Arsene communicates with Mr Knott, we notice he helps him for some change.
wait also serve. Beckett’s critics think the act of waiting is heroic. We wait for
situation life has some meaning. Yet all this is human absurdity.
40
Eugene Ionesco was a Romanian-born French playwright. He is one of
the major exponents of the School of Paris or The Theatre of the Absurd.
Ionesco tried to dramatize the absurdity of human experience and aspirations, the
His father was a Romanian and mother, a French. As a child he lived in Paris
His first staged work La Cantatrice chauve (1948) was a failure. But his next
plays Les Chaises and L'Rhinoceros became classics of the Theatre of the
Eugene Ionesco is concerned with the tragedy of western man. In his view
only absurd plays can reveal the realities of the mechanical life of modem man.
His La Cantatrice chauve (The Bald Soprano) depicts the banality of life. Les
Chaises (The Chairs) is a tragic farce in which two old people, isolated on a
remote island, prepare for the arrival of distinguished visitors. Here the stage
rapidly fills with chairs to accommodate the invisible guests, and in the end they
into English are The Lesson (1958), The Killer (1960), Rhinoceros (1984),
41
In 1938 Ionesco was doing a research in Paris on “The Theme of sin and
death in French literature since Baudelaire.” Soon came his play The Bald Prima
Donna (in England, and The Bald Soprano in America). He gained some
movement of the absurd. The famous controversy with Kenneth Tynan in 1958
very strongly the basic theme of death. He observes, “I have no other images of
the world, aside from those which express evanescence and hardness, vanity and
anger, nothingness or hideous and useless hate. Everything has only confirmed
worries about human condition and the presentation of it in the theatre. Ionesco
knowledge of the reality. Ionesco is also concerned with the illusion in the
theatre. His The Bald Prima Donna is subtitled ‘An Anti-Play.’ There is an odd
supposedly a couple, the Martins visit them. The guests engage into a non-
sensible conversation. The play ends with a dialogue by Mr and Mrs Martin. Mr
Martin in response to Mrs Martin’s question what is the moral, replies: “It’s for
you to discover it.” The play has a simple plot, dehumanized character and
42
absurd language. It was an attack on cliche in life. Ionesco comments on the
comical spirit is tragic, and the tragedy of man, derisory. For the modem critical
spirit nothing can be taken entirely seriously, nor entirely lightly.” 34 The so
called twentieth century absurd drama is funny and terrifying, compelling man to
discover a meaning in the meaninglessness. The drama itself does not pass any
value judgments. Ionesco feels life leads to two ultimates, death and anguish.
This can be seen in The Chairs (1952) where an old man and woman live
a mediocre life on an island. The old man wants to tell others something very
important before he could die. He invites the people for it. Chairs are arranged
for the ‘invisible’ guests, and the old couple die by leaping into the sea, allowing
the only visible orator to deliver the message. But the orator leaves and for a
long time we watch the stage, full of chairs, listening to the waves washing on
Ionesco’s next play The Killer (1957) is concerned with the proliferation
Artaud that the stage is a place to be filled and parodies the theatrical tradition of
Zola and his followers (as naturalists with living objects). So in his The New
By 1957 with his play The Killer, Ionesco seemed to be taking a new line.
His hero Berenger reminds us Albert Camus’s absurd heroes, such as Meursault.
43
explicit in Rhinoceros (1959) where Jean is more concerned with slogans and
existence, seeks a kind of oblivion in alcohol until the end of the play when he
achieves a heroic position. Jean has blind strength, like a rhinoceros, and
argument is impossible with him. The image ‘rheno’ is amusing, creating power
and violence in the theatre. Critics feel the image ‘rhino’ is a denunciation of
Nazi ideology, the world where life is based on logic. Ionesco’s last play Exit the
playwright and poet. Jean Genet was bom on December 19, 1910 in Paris. When
young, Genet was abandoned and he grew up in a family in the Moravan. His
childhood records are bleak, often Genet getting into troubles. In fact, he began
writing first in a prison. He detested the bourgeois society. By 1947 his work had
drawn the attention of such writers as Andre Gide, Jean-Paul Sartre, and
Cocteau. Between 1942 and 1948 Genet wrote several autobiographical novels
intensely religious, and the novels resemble extended prose poems. From Our
Lady of the Flowers (1944) through Querelle of Brest (1947), Genet explored the
detachment and more stylistic control. The Thief’s Journal (1949) is Genet’s
autobiography.
Genet wrote for the theatre. His first play Death Watch (1947) uses the
prison setting of his earlier works. His plays depict a landscape of loneliness and
44
despair. In David Galloway’s words, “Genet’s theatre is a world of illusions, a
of mind, rituals and the fertile search for reality as in The Maids (1946), The
Balcony (1957), The Blacks (1959) and The Screens (1961), in which illusion
and impersonation are both major dramatic devices and central themes.”
As for the depiction of the Absurd, Genet’s The Thiefs Journal makes an
interesting reading. Martin Esslin seizes upon an image drawn from this work of
a man caught in a hall of mirrors, ‘trapped by his own distorted reflections trying
to find the way to make contact with the others he can see around him but being
rejection of didactic purpose, alienation, and finally the search for meaning in his
works. Jean-Paul Sartre in his fine study Saint Genet: Actor and Martyr (1952)
finds in Genet an instance of existential man, who chooses his own self and acts
out the consequences. He observes, “The more horrible their situation, the tighter
their gap. The more absurd the world is today, the more necessary it is to hold
out until tomorrow. Tomorrow, dawn will break. The present darkness is warrant
of the fact. Genet is one of them.”37 Another critic R. N. Coe points out that
45
Genet’s concept of the independent voices of objects does link him with Camus,
Ionesco and the Pataphysicians, and plunges him into the paradoxes of the
Absurd situation; but Genet arrives there by developing his own first principles.
It is said there are hardly any traces of specially absurdist influences in the
novels or dramas until The Scenes, and yet The Thiefs Journal which develops
38
this vision are “among the classic documents in any history of the Absurd.”
Adamov began to write for the stage in the mid-1940s, and most of his
works were produced in France in the next decade. His earlier plays which
classified as works of the Theatre of the Absurd, for they are imbued with the
sense of the futility and absurdity of life. With Paolo Paoli (1957), however,
Adamov changed course. This work is an epic drama in the tradition of Bertolt
Brecht. Adamov also is noted as a translator and adapter of foreign works for the
Arthur Adamov is less concerned with the Theatre of the Absurd. Yet his
work The Confession (1938) deals with the absurd. In Martin Esslin’s view: “It
46
is a brilliant statement of the metaphysical anguish that forms the basis of the
absurd.”39 In his play La Parodie (1945) Adamov avoids the subtleties of plot,
combines affirmative and negative attitudes. Le Ping Pong is about life and the
asserted that whatever you do, in the end you die. Le Ping-Pong provides a
Arthur Adamov appears to have lost his interest in Absurd Theatre later.
Absurdity has its now built-in obsolescence. The thorough-going nature of its
movements, such as those of Ibsen and Stindberg) ensures that it must be either a
terminus ad quem or a terminus ab quo. Robert Corrigan has pointed out that, if
a logically motivated hero and well-knit plot give meaning - spurious, illusory,
and absurd, and distorted - to the act which exists - alone and absurd - and rob
into the source of absurd drama is exciting because dramatic situation is the
essence of theatre, but it is also seriously limiting, and it is no accident that most
47
Herold Pinter is an English playwright and director. His plays are
remarkable for their combinations of the commonplace and the bizarre and their
preoccupation with the alienation of the individual, both from himself and from
his fellowmen.
briefly at the Royal Academy of Dramatic Art in London and performed several
Pinter’s plays The Birthday Party (1957), The Caretaker (1959), The
Lover (1963), The Homecoming (1965), Old Times (1971), The Collection
(1962) and No Man's Land (1975) have brought him a good name as absurd
plays. Pinter also wrote one actors like The Dumbwaiter and The Room. His
screenplays include The Servant (1963), Accident (1967) and The Go-Between
(1969). He directed the plays The Man on the Gloss Booth (1967) and Butley
and furniture in the way of Ionesco for some kind of communication. Pinter’s
use of objects suggests both helpfulness and helplessness. The walls of such
rooms are protection and isolation and the failure to communicate stems less
people to expose themselves. As John Bowen puts it: “ Mr Pinter’s buses really
48
run; his observation may be appalled, but it is exact. His characters do not use
language to show that language does not work; they use it as a cover for fear and
tone with the Absurd. The accumulated junk and rubbish of his The Caretaker is
trafficking with the Absurd is surprising. John Russell Taylor describes Pinter’s
disorders and grotesque fantasy of the kind we associate with the Theatre of the
Absurd. In Pinter’s play absurdity emerges often and again. Pinter verifies the
blindness of man in The Room, the crime of man like Stanley in The Birthday
humorous with the savage. There is a verbal scenery in The Basement and
phenomena, explicit in all ages and times is also true of the absurd. As Martin
Esslin thinks the theatre of the absurd cannot be a literary movement or school,
for it lies in literature in many ways and always. Yet post -Second World War
49
theatre and to some extent fiction are imbued with existentialists concerns.
Modem age is full of the absurd. Modem dramatists have tried to establish a new
convention. They are making ceaseless experimentation. The writers like Samuel
Beckett, Arthur Adamov, Eugene Ionesco, Jean Genet and Harold Pinter are not
the following generation have been writing absurd plays. A critical survey of
Jean Tardieu (b. 1903) a pre-World War poet is known for his wide range
of experiment in Absurd Theatre. After the war he tried to explore the limits of
the possibilities of the theatre. He was a staff of the French radio and TV.
(1955) and poems Jouer (1960) are of a wide range, extending from the fantastic
and errie to the purely lyrical, and beyond it into the sphere of wholly abstract
theatre in which language loses all conceptual content and merges into musig,
Tardieu’s play Qui Est La? (1947) is like Ionesco’s The Bald Prima Donna. It
starts with a similar situation—in which we find a family of father, mother and
son seated around a dinner table. The father enquires his wife and son over
certain things but lie answers himself. For example, “What did you do this
morning? 1 went to school. And you? I went to the market. What did you get?
Vegetables, more expensive than yesterday, and meat, cheaper. Just as well, one
makes up for the other. And you, what did the teacher tell you? That I was
making good progress....”43 Tardieu makes use of mystery, hidden motives and
50
Chambre, Characters are called A, B, and C. Equally his plays in the volume Les
Amants du Metro {The Lovers in the Undergrounds) have no music and dance.
There is just a kind of word play. The plays display the anonymity and hostility
of mass society. His Les Amants du Metro displays rhythmic language. Tardieu
look at. His play Une Voix Sans personae (A Voice Without Anyone) has no
characters.
Boris Vian is another playwright. Ionesco has influenced him highly. His
described as a poetic image of mortality, and the fear of death. In act I father,
mother, daughter Zenobie and their maid, Cruche are shown taking possession of
apartment. The maid leaves them, and their daughter, who has gone to the
landing, cannot return to them when the door mysteriously closes. Only the
father and mother are left. The world becomes narrower and narrower for them.
In the third act the father is seen entering a tiny attic room, so terrified of the
noise that he barricades the entrance before his wife can get to him. He is alone.
But the noise, the terrifying noise of the approach of death, cannot be excluded.
And now there is nowhere the father can escape to. He dies.
If in Les batisseurs d' Empire the flight from death takes the form of
trying to escape upwards, the same appears in the opposite direction in Dino
Buzzati’s play Un Caso Clinico (1953). Albert Camus adapted it for stage in
Paris in 1955. The play is about a businessman hospitalized for his ill-health.
51
The hospital has seven floors, the floors downward showing hellish atmosphere.
Buzzati shows his hero Giovanni Corte’s descent. The play depicts the death of a
rich man; his gradual loss of contact with reality; and, above all, the
imperceptible manner of his descent and its sudden revelation to him. The
Vian’s Les batisseurs d’ Empire shows man in active flight from death, Un Caso
Clinico depicts him gradually overtaken by old age and illness, while totally
unaware of what is happening. The process of dying convinces the fact that man
Ezio D’ Errico’s plays criticize the absurdity of modem man. The play II
Casimiro ends up by losing not only his individuality but even the natural gift of
speech. The work Temp de cavallette (Times of the Locusts) shows post war Italy
American, arrives to share his wealth with the people of his homeland, he is
but the destruction of the village. Only a boy survives as the hope of the new
world. Martin Esslin says D’Errico’s experimental plays daunted the theatre of
his native Italy. His next play La Foresta (The Forest) symbolizes the modem
the spring, “the concrete burgeons like a mould, a filthy mould that rises,
52
If D’Enrico’s is a dream world, Manuel De Pedrolo depicts a kind of
human isolation. De Pedrolo’s second play Homes i No (Humans and No, 1958)
character called No who sleeps much of the time. And two couples, Fabi and
Selena in one cage, and Bret and Eliana in another try to overpower their jailer.
The couples hope to escape. They think if not they their children will do it. In the
second act, a boy, Feda and a girl, Sorre appear in different cages. They like to
escape, love and live together. Critics view Homes i No as an investigation into
isolation of the front line of the fighting. His parents come to visit him. Soon
Zapo captures an enemy and the latter is invited for a picnic. When all go for a
does not have a happy ending. The play has a strange mixture of innocence and
children Benoit and Maurice, to denounce her husband to the two executioners
husband’s suffering. But Maurice protests to her. Finally the mother and children
reconcile.
53
Max Firisch, like his compatriot Friedrich Durrenmatt writes about
Bernard Shaw and Bertolt Brecht. Max Firisch’s play Biedermann und die
of shady characters. Many guests come to his house and village. But they are
best and safest camouflage is still the pure, naked truth. Funnily enough, no one
believes it...”45 The play is about destruction. The epilogue depicts Biederman
Critics say Hitler’s rise and fall gave way to absurdity - in thinking in
take up the idiom of the Theatre of the Absurd, spent the war years abroad and
54
allow an indirect statement (that is, to give the opportunity to reach a conclusion
by analogy), while the ‘absurd’ play becomes a parable of life precisely through
the intentional omission of any statement. For life, too, makes no statement.”46
wird (Plays in which darkness Falls) focuses on human absurdity. As each of the
three plays unfolds, the light fades. In Pastorale oder Die Zeit fur kakao
exchange deals, with artistic and poetic overtones (a mixture very characteristic
of the tone of West German society today). As the light grows darker, summer
turns into autumn and winter, and death overtakes the president of a big
Robert Pinget’s play Lettre Morte is based on his novel Le Fiston (1959)
father writes letters to his son though he does not know where he has gone. Le
Fiston has a series of endless letters, lacking pagination. The play Lette Morte
puts the character Monsieur Levert on the stage. We see Monsieur Levert in two
situations - in the bar, opening his heart to the bartender, and in the post office,
trying to persuade the clerk behind the counter to have another good look to see
whether there is not somewhere, after all, a letter from his lost son that might
have gone astray. The old man waits in unhope as the two tramps in Waiting for
Godot. He worries as to why his son left him. When he sits in a bar he watches
55
two street players staging a play The Prodigal Son, depicting the old man’s story
exactly.
Tinkle (1957) is based on the English class system. If Pinter’s world is one of
tramps and junior clerks, Simpson’s is unmistakably suburban. The action of the
play involving the Paradocks takes place in a suburban lower middle class. The
Paradocks purchase a snake toy for an elephant toy and invite some comedians
to entertain them at home. Their son Don comes home but has turned into a
young woman. Simpson’s second play The Hole (1957) portrays a group of
people reacting differently about a hole in a street. The discussion around the
hole becomes a survey of the fantasy life of an English village. The Hole is a
philosophical fable. In his third play One Way Pendulum a nonsense world is
delineated.
The trend of the Theatre of the Absurd is explicit in France, Italy, Spain,
Germany, Switzerland and Great Britain. The Theatre of the Absurd is also there
According to Martin Esslin there are some reasons for the dearth of
springs from a feeling of deep disillusionment, the draining away of the sense of
meaning and purpose in life, which has been characteristic of countries like
France and Britain in the years after the Second World War. In the United States
there has been no corresponding loss of meaning and purpose. The American
Dream of the good life is still very strong. In the United States the belief in
56
progress that characterized Europe in the nineteenth century has been maintained
into the middle of the twentieth. It is only since the events of the 1970’s -
Watergate and defeat in Vietnam - that this optimism has received some sharp
shocks.”47
American dramatists of the 20th century. His plays characterized as the ‘Theatre
of the Absurd’ focus on man’s tendency to torment others and destroy himself.
Edward Albee was bom in Washington, D. C., on March 12, 1928. When
a child, he was adopted by Reid Albee, the son of a vaudeville producer Edward
Albee. He grew up in New York and graduated from Choate in 1946. He settled
down in New York City and held various posts in the 1950’s. Edward Albee
wanted to become a writer. First he wrote poetry and novels. His The Zoo Story,
stranger to kill him, won the 1960 Veron Rice award. His next three one-acters
are The Death of Bessie Smith, The Sandbox and The American Dream. The first
depicts tensions between the races and the sexes of Memphis; and the second
and the third plays ridicule American middle class values. Albee’s best play
Who’s Afraid of Virginia Woolj? (1964)is a savage but witty dissection of two
(1966), Everything in the Garden (1967), Boy and Quotations from Chairman
Mao Tse-Tung (1968), All Over (1971), Seascape (1975) and The Lady from
Bubuque (1980). A Delicate Balance and Seascape won him Pulitzer Prizes. He
57
also attempted several novels for the stage. Among these are The Ballad of the
Sad Cafe (1963) from Carson McCullers; Malcolm (1966) from James Purdy;
Once the Theatre of the Absurd established itself in the Western Europe,
its influence began to spread in other parts of the world. Soviet bloc and its
neighbors are prominent among them. Kafka’s fiction which spread the theme of
Europe. Beckett’s Waiting for Godot, when staged in Poland in 1956, convinced
the people about frustration in life. Poland, a nation that provides enough liberty
to artists and writers created a new climate for the absurd plays to be written.
the opposition to the tyrannical rule. There remains only one suspect without
confiding with the police. When he joins the ruling regime the police lose its
raison d’etre. The police chief, to see the police forces remain in their jobs,
nightmare pervades his plays. Rozewicz is conscious of the threat to man in our
times. His first play Kartoteka (The Card Index, 1960) presents the life of its
58
These lines depict the grotesque of human existence. Rozewicz’s next
play Grupa Laokoona (The Laocoon Group, 1962) satirizes eastern European’s
taste for holidaying in Western Europe. His third play The Witness is like his
first one in its lyrical vein. Rozewicz is an experimenter. His Smieszny Staruszek
(The Ridiculous Old Man, 1964) is about a bizarre situation. Akt pzerwany (The
Interrupted Act, 1965) shows the author’s mind as the scene of the play.
lab and then got admitted to a technical college where he studied economics for
production and publication of his plays, they were published and staged abroad,
bringing him fame. His plays The Garden Party, The Memorandum, Audience
Interestingly the Theatre of the Absurd is as old as the play. Only it was
not so explicit as it became in the 19,h centuiy because the traits of it were not so
prominent in ancient drama. Martin Esslin says, “Its novelty lies in its somewhat
unusual combination of such antecedents, and a survey of these will show that
59
procedures that are familiar and completely acceptable in only slightly different
contexts.
peculiar traits of drama. The age old Theatre of the Absurd has the following
types:
“’Pure’ theatre; i.e. abstract scenic effects as they are familiar in the
Verbal nonsense
The literature of dream and fantasy, which often has a strong allegorical
component.”48
rituals or some non-verbal forms are used. For example, in Genet’s use of
with hats in Waiting for Godot, the extemalization of the characters’ attitudes in
Adamov’s plays. And in Tardieu’s use of sound we find ‘pure’ theatre. It is well-
Jugglery, acrobatics, processions and the like have abstract theatrical effects.
They are mathematical. As William Hazlitt puts it in his essay “Indian Jugglers”
by using actions man can do strange things. Friedrich Nietzsche also speaks of
the power of actions. Stage has always drawn some strength from clowns. Right
from the beginning mimus (mimes) added much to the sublime of drama. A
stupid clown is used to create absurdity and laughter. Some of the shorter
60
performance that remained without plot consisted of animal imitations, dances,
or juggling tricks. Fantasies were another kind. Hermann Reich quotes Apuleius:
“We shall have to think not only of the lower meaning of hullucinari as ‘talking
‘dreaming, to talk and think strange things.’ Indeed, with all its realism, the
plays of Aristophanes. In a gloss to Juvenal, the mimes are called paradox. And
clowning and foolery. The expression probably refers to both these aspects.
Thus, in the mimus, high and low, serious, even horrifying matters are
miraculously mingled with the burlesque and humorous; fat realism with highly
laughter. Folk theatre is another means where the absurd is employed. Such rich
Roman mimes are fooling, clowning and jesting. E. Tietze-Conrat says, “The
long stick he carries was the wooden sword of the comic actor in ancient
logical reasoning, false syllogism, free association and feigned madness are there
always. So both the fantastic and nonsensical have an accepted tradition. The
animal nature show the absurdity of human conditions. The following lines of
61
As flies to wanton boys, are we to the gods;
Equally important is commedia dell ’arte with its Zanni and Arlecchini in
Italy which is embedded in the Theatre of the Absurd. As Hermann Reich thinks
there is a deep affinity between the Roman mime and commedia dell'arte.
Commedia dell ’arte makes use of simpletons and illogicity. The recurring types
of the sly and lecherous servant, the braggart, the glutton and the senile old man
England have kept the tradition of commedia dell’arte alive. A part of the
harlequinale merged into the tradition of the English music hall and American
vaudeville with its cross talk, comedians, tap-dancers and comic songs. Dan
Leno kind of theatre personalities have improved it. Dan Leno used to ask: “Dan
strongly reminiscent of the Theatre of the Absurd - when for example, he asked,
‘Ah, what is man? Wherefore does he why? Whence did he whence? Whither is
he withering?”’52
Much of the Roman mime and medieval commedia dell ’arte have come
down in the 20 century silent comedy of the Keystone Cops, Charlie Chaplin
and Buster Keaton. Martin Esslin thinks the silent film comedy is one of the
decisive influences on the Theatre of the Absurd. It has the quality of absurdity,
staging wordless and purposeless action. The talkie era however changed this
opening a vista for the old vaudeville tradition. Laurel and Hardy, W. C. Field
and the Marx Brothers influenced Absurd Theatre. Ionesco himself told to the
62
audience at the American premiere of The Shepherd’s Chameleon that “the
French Surrealists had ‘nourished’ him but that the three biggest influences on
his work had been Croucho, Chico and Harp Marx.”53 Interestingly, the Marx
Brothers and W. C. Field are brilliant Surrealist comedians, skilled jugglers and
Martin Esslin says the tradition of the commedia dell 'arte reappears in a
number of other guises. Puppet theatre and the Punch and Judy shows are two
examples nearer to the Theatre of the Absurd. Europe’s Pickelherrings and Hans
Wursts who dominated the 17 and 18 centuries folk theatre are another
instance of the Absurd Theatre. Folk theatre in Australia and Vienne are very
1836) were pioneers of projecting the absurd of life. Later antecedents of the
absurd include Wedekind, the Dadaists, German Expressionism and the early
Brecht.
“Delight in nonsense,”54 says Sigmand Freud in his study of the sources of the
comic. Freud added that this nonsense is covered up in serious life almost to the
There are nonsense rhymes right from the beginning. Nonsense rhymes as that of
‘Humpty Dumpty’ are quite popular and sung in many countries. Martin Esslin
63
opened up a glimpse into the infinite. Verbal nonsense has a metaphysical ouere
to it.
mathematics don. So was Edward Lear, a naturalist. Lear’s song ‘The Dong with
Coromandel’ where the early pumpkins blew. In Lewis Carroll’s Through the
Looking Glass we find Alice forgetting her name in the woods: she encounters a
fawn that has also forgotten its identity. We find a similar kind of absurdity in
Johnson, Hilaire Beloc and Harry Graham have some elements of the nonsense
while Ring Lardner (1885-1933) has written nonsense plays. Gustave Flaubert
and James Joyce have used cliches. So are mythical, allegorical and dreamlike
modes of thought projecting the absurd of life. Myths as collective dreams still
appear in the longings of the modem man. Life is equated with a dream as in
dreams in Ibsen’s Peer Gynt and Strindberg’s To Damascus have a direct source
absurdity. Then Kafka’s adopted play The Trial has much to show the same. His
Expressionists, the Surrealists and the prophets of a wild and ruthless theatre,
64
like Artaud and Vitrac matter. When Jarry’s play Ubu Roi(1896) was staged it
created a furor. His is a revolt against the rational well made play of the fin de
siecle. Ubu Roi was originally a prank aimed at a teacher (called Pere Hebe/
Ubu). Ubu is a savage seen through the cruel eyes of a school boy. It is about
man’s cruelty and ruthlessness. Ubu becomes a king of Poland, kills and tortures
all and sundry, is finally chased out of the country. The audience of the
Yeats recorded that the play marked the end of an era in art. In 1900 Jarry wrote
a sequel Ubu Enchaine in which Ubu arrives in exile in France and in order to be
Breasts, 1917) is just like Jarry’s Ubu Roi. It is a grotesque vaudeville. His
aviators escape from the war; arrive at the south pole, where they want to find
eternal peace; discover a beautiful woman frozen into the ice ; and kill each
The Dada movement which began in Zurich during the war among
French, German and other European refuges and conscientious objectors and
which thus merged a Parisian with a central European tradition, also involved
(1896-1963), Romanian poet Hugo Ball (1892-1974) and his wife Emmy
1966) and Marcel Janco (b. 1895). The movement owed its name to a lucky dip
65
into a French dictionary. The Dadaists destroyed the conventional bourgeois art.
Tzara noted in his diary: “ The performance decided the role of our theatre,
which will leave the direction to the subtle invention of the explosive wind (of
spontaneity), with the scenario in the auditorium, visible direction, and grotesque
The German Expressionism has its own contribution to the rise and
growth of the Theatre of the Absurd. Yvan Goll (1891-1950), as a Jew, made use
of the grotesque to attack the inhuman bourgeois. Goll’s play Der Umterbliche
depicts a musician who loses his mistress to a tycoon and sells his soul to him
clowning and music hall humour for depicting modem man’s problem of
identity crisis. Im Dickicht de stadte (in the Jungle of Cities, 1921) foreshadows
the Theatre of the Absurd. The play depicts a fight to the death between two
men, Garda and Shlink, who are old friends with a strange relationship of love
and hatred.
Surrealist movement took off. The Surrealism, unlike Dadaism was positive. As
Andre Breton put it, “Surrealism was a pure psychic automatism by which it is
proposed to express, verbally, in writing or in any other way, the real functioning
66
Wardrobe one Beautiful Evening) is a fine sketch. Here a soldier meets a nude-
woman, the president of the republic appears with a Negro general and Siamese
twin sisters appeal to the President for permission to marry separately. And
fairies are introduced. Aragon’s second play An Pied duMur (At the Foot of the
Walls) uses the same method. Two good Surrealists to influence the Theatre of
the Absurd are Antonin Artaud (1896-1948) and Roger Vitrac (1899-1952).
has lovers’ sadistic fantasies. Here past, present and future merge in dreamlike
Power to the Children, 1924) has a boy hero Victor who loves Esther. Victor’s
father loved Esther’s mother. When the young lovers expose their parents’
adultery, Ester’s father hangs himself. When nine years old Victor dies, his
director and even a madman. He was a great stage genius of his age. Artaud
made use of myth and magic to expose the in-depth of man’s mind. His theatre is
known as Theatre of Cruelty. Artaud thinks man has too many indifferent
conflicts in his mind. That is to say he is cruel. The theater restores to us all of
Martin Esslin thinks Artaud has formulated the basic tenets of the Theatre
of the Absurd by the 1930s. But he did not put it into practice. The only chance
he got to do was when he found backers for the performance of Cenci (which
67
pioneers and later day’s Theatre of the Absurd. Another poet Robert Desnos
starfish as the symbol of the dreams and desires of its hero. The play anticipated
presented as fate. His next play Le Betroy begins in disaster and ends in chaos.
This kind of nonsense is found in Lewis Carroll, Edward Lear and Christian
Morgenstem. Raymond Roussel (1877-1933) who travelled the world was quite
undramatie of the drama. From Apollinaire to the Surrealists and beyond, there
appeared many painters and sculptors who wrote haunting plays. For example,
Kokoschka and Ernst Barlach (1870-1938) made use of mythical feature of the
plays are full of dream, madness and parody. Another Polish novelist Witold
Hans Christian Andersen. His play Slub (1963) is a dream play. The Spanish
writer Ramon del Valle-Inclan (1866-1936) wrote Las Galas del Wefunto The
Gala of death) and Los Cuernos de Don friolera (The Horns of Don Friolera),
both caricatures of life. The plays of Federico Garcia Lorca have a similar
approach.
68
In the English speaking theatre Gertrude Stein understood of Dadaism
and Surrealism and wrote the play Four saints in Three Acts. F. Scott
however, quotes Cumming’s dialogue between the Author and the Public, in
which the author says, ‘...so far as you are concerned ‘life’ is a verb of two
voices, active, to do, and passive, to dream. Others believe doing to be only a
kind of dreaming. Still others have discovered (in a mirror surrounded with
mirrors) something harder than silence but softer than falling: the third voice of
‘life’ which believes itself and which cannot mean because it is.”57 Finally
the Theatre of the Absurd, in which the world is seen as a hall of reflecting
mankind he met a saint. The latter said he could stay with him, praising God. But
deprived of an integrating principle like religion and God and things are falling
apart.
69
The Theatre of the Absurd is an expression of this search. It says since the
art forms of yore, of a religious era have lost their validity, one must try for a
new architectonics. The absurd theatre tries to convince man the ultimate
realities of his condition. The Theatre of the Absurd has two purposes to do so.
the telephone behind a glass portion - one cannot hear him but observe his trivial
gesturing. One asks oneself, why is he alive? This malaise in front of man’s own
inhumanity, this incalculable letdown when faced with the image of what we are,
This is the experience that Ionesco expresses in plays like The Bald Prima
petty society. In its another aspect, the absurd expresses man’s fears, doubts and
difficulties in view of his deprival of religious certainties. So man must face life
Brahmin) and historical positions (for example, privileges of the sons of royal
people).
70
Genet’s plays, or trying to establish his position or break out into freedom, or
striking up in his subjectivity. The Theatre of the Absurd makes man aware of
personality, his dreams, fantasies and nightmares. It depicts man’s sense of being
and of course, it has its own form to express it. It is observed: “ As the Theatre
problems or destinies of characters that exist outside the author’s inner world, as
concerned with the representation of event, the narration of the fate or the
rather than argument and discursive speech. And since it is trying to present a
morals.”60
The Theatre of the Absurd does not depict any ideological proposition or
images being undramatic that way. For example, the happenings do not
constitute a plot in Beckett’s Waiting for Godot. “They are an image of Beckett’s
intuition that nothing really ever happens in man’s existence. The whole play is
and themes, which are interwoven like the themes of a musical composition, not,
71
but to make in the spectator’s mind a total, complex impression of a basic, and
mutually interdependent structure.”61 Brecht, Ibsen and others have made use of
dramatic, narrative and lyrical properties to drive home a point, whereas the
subtlety of characterization and plot, it just uses lyrical inserts giving it great
emphasis. Ibsen, Stindberg and James Joyce with the help of language, tried to
explore the psyche of man. Whereas the Theatre of the Absurd makes use of
He observes, “It is no paradox to assert that much of reality now begins outside
satirical magnification of the existing state of affairs. Language has run riot in an
whose motives are ununderstandable. They speak less. So they often appear
72
comic. Yet the Theatre of the Absurd transcends the category of comedy and
tragedy and combines laughter with horror. It presents the audience a picture of
the disintegrating world which has lost its organizing power. Such a world is an
spectators. Eva Metman observes thus with reference to Beckett: “In times of
religious containment, dramatic art has shown man as protected, guided, and
sometimes punished by archetypal powers, but in other epochs it has shown the
visible tangible world, in which man fulfils his destiny, as permeated by the
into which the divine or dramatic forces are projected but alone with them. This
new form of drama forces the audience out of its familiar orientation. It creates a
vacuum between the play and the audience so that the latter is compelled to
The Absurd play convinces its audience of the seriousness of life. So they
have to interpret the theme. They need to come to the terms of reality. The
Theatre of the Absurd signifies the fact that modern world has lost its unifying
confronted with the madness of the human condition, is enabled to see his
situation in all its grimness and despair. Stripped of illusions and vaguely felt
73
fears and anxieties, he can face his situation consciously, rather than feeling it
vaguely below the surface of euphemisms and optimistic illusions. By seeing his
anxieties formulated he can liberate himself from them. This is the nature of all
the gallows humour and humour noir of world literature, of which the Theatre of
the Absurd is the latest example. It is the unease caused by the presence of
illusions that are obviously out of tune with reality that is dissolved and
absurdity of the universe. The great the anxieties and the temptation :o indulge in
Waiting for Godot at San Quentin. It was a relief for the convicts to be made to
recognize in the tragicomic situation of the tramps the hopelessness of their own
waiting for a miracle. They were enabled to laugh at the tramps - and at
themselves.”65
Waiting for Godot waiting is not just the event. Nor is it historical. The act of
As Martin Esslin thinks this is the element that the Theatre of the Absurd tries to
audience the sense of wonder that their authors felt when confronted with human
74
condition. In fact, absurd plays with psychological nonsense characteristic of
the Absurd. The former deals with the objective external realities whereas the
latter deals with the inner or psychological realities. Yet both theatres are equally
realistic though concerned with different aspects of reality in its vast complexity.
metaphysical experience. The Theatre of the Absurd expresses the views that
certainty of the existence of a God who would give meaning to life has a far
greater attraction than the knowledge that without him one could do evil without
being punished. The choice between these alternatives would not be difficult.
This is in the absence of Godhead. There is no God. Laotzu said, “It was
from the nameless that heaven and earth sprang, the named is but the mother that
rears the ten thousand creatures each after its kind.”67 St John of the Cross spoke
of the soul’s intuition that “it cannot comprehend God at all,”68 In Meister
Eckhart’s view “The Godhead is poor, naked, and empty, as though it were not;
it has not, wills not, wants not, works not, gets not....The Godhead is as void as
though it were not.”69 As per Zen Buddhism there exists a kind of negative
75
And the asserting of emptiness is the denying of it.70
The rise of interest in Zen Buddhism in the west supports the Theatre of
the Absurd. Finally the Theatre of the Absurd reflects that modem man has to
come to terms with the world of harsh realities. As Martin Esslin thinks man’s
dignity lies in his ability to face realities in all its senselessness; to accept it
presenting the external reality of the world, the Theatre of the Absurd
as any external realities. And insights into the working of other people’s dreams
The Theatre of the Absurd has enriched the mainstream drama. Most of
the post Theatre of the Absurd has been written in the vein of Beckett and
Ionesco. Secondly Brecht’s epic tradition and the absurdist elements characterize
the younger generation playwrights. For example, Edward Bond’s Lear (1971)
has the epic sweep of a Brechtian parable play but its treatment is of the absurd
tradition. The plays of Tom Stoppard show the impact of the Theatre of the
Absurd. His Rosencrantz and Guldens tern are Dead (1966) uses structural
76
writes absurd plays. In France Romain Weingarten and Roland Dubillard and in
Germany Peter Handke, Wolfgang Bauer and Thomas Bemahard follow the
same tradition.
77
REFERENCES:
78
23. Hugh Kenner, Samuel Beckett, Encyclopaedia America, p. 427.
24. Arnold P. Hinchliffe, The Absurd, op. cit., p. 64-65.
25. Arnold P. Hinchliffe, The Absurd, op. cit., p. 66.
26. L. C. Pronko, Avant-Garde, Univ. of California Press, 1962, p. 57.
27. Samuel Beckett, qt by Arnold P. Hinchliffe, The Absurd, op. cit., p.
67.
28. Arnold P. Hinchliffe, The Absurd, op. cit., p. 67.
29. R. N. Coe, Beckett, Edinburgh, 1964, p. 18.
30. Samuel Beckett, Murphy, qt by Arnold P. Hinchliffe, The Absurd, op.
cit., p. 69.
31. R. N. Coe, Beckett, Edinburgh, 1964, p. 20.
32. R. N. Coe, ‘Eugene Ionesco: “The Meaning of Unmeaning,” Aspects
ofDrama and the Theatre, Edinburg, 1951, p. 15.
33. Eugene Ionesco, qt by L. C. Pronko, Avant-Garde, University of
California Press, 1902.
34. Ionesco, Discovering the Theatre, p. 86.
35. American Encyclopedia, p. 392.
36. Martin Esslin, The Theatre of the Absurd, op. cit., p. 195.
37. Jean Paul Sartre, Saint Genet, p. 49.
38. R. N. Coe, The Vision of Jean Genet, p. 144, qt by Arnold P.
Hinchliffe, The Absurd, op. cit., p. 75.
39. Martin Esslin, The Theatre of the Absurd, op. cit., p. 89.
40. Martin Esslin, The Theatre of the Absurd, op. cit., p. 110.
41. Corrigan, Introduction to Theatre in the Twentieth Century, qt by
Arnold, op. cit., p. 81.
42. John Bowen, “Accepting the Illusion,” Twentieth Century, February,
1961, p. 162.
43. Jean Tardieu, Theatre de Chambre, Paris: Gallimard, 1955, p. 10.
44. Ezio d’Errico, La Foresta, in II Dramma, Turin, no. 278, p. 9.
79
45. Max Firisch, Biedermann und die Brandstifter, Berlin and Frankfurt,
Suhrkamp, 1958, p. 78.
46. Wolfgang Hildesheimer, ‘Erlanger Rede uber das absurde theater,
Akzente, Munich, no. 6, 1960.
47. Martin Esslin, The Theatre of the Absurd, op. eit., p. 311.
48. Martin Esslin, The Theatre of the Absurd, op. eit., p. 328.
49. Hermann Reich, DerMimus, vol. 1, Berlin, 1903, p. 459.
50. E. Tietze-Conrat, Dwarfs and Jesters in Art, London, Phaidon, 1957,
p. 7.
51. Shakespeare, Troilus and Cresside.
52. Qt by Colin Mclnnes, Spectator, London, 23 December 1960.
53. Ionesco, Time, New York, 12 December 1960.
54.Sigmand Freud, Der Witz und seine Beziehung zum Unbewussten
1905, Frankfurt: Fischer, 158, p. 101.
55. Tristan Tzara, Chronique Zurichoise, Die Geburt des dada, p. 173.
56. Andre Breton, qt by Martin Esslin, The Theatre of the Absurd, op. cit.,
p. 378.
57. e. e. cumming, qt by Bentley, p. 487 ???.
58. Martin Esslin, The Theatre of the Absurd, op. cit., p. 398.
59. Albert Camus, The Myth ofSisyphus, Paris, Gallimard, 1942, p. 29.
60. Martin Esslin, The Theatre of the Absurd, op. cit., p. 403.
61. Martin Esslin, The Theatre of the Absurd, op. cit., p. 403-404.
62. George Steiner, “The retreat from the word,” I,’ Listener, London, 14,
July 1960.
63. Martin Esslin, The Theatre of the Absurd, op. cit., p. 409.
64. Eva Matman, ‘Reflections on Samuel Beckett’s Plays,’ Journal of
Analytical Psychology, London, January, 1960, p. 43.
65. Martin Esslin, The Theatre of the Absurd, op. cit., p. 414-415.
66. Albert Camus, Le Mythe de Sisyphe, p. 94.
80
67. Laotzu, qt by Aldous Huxley, The Perennial Philosophy, London,
Chatto and Windus, 1946, p. 33.
68. St John of the Cross, qt by Huxley, The Perennial Philosophy, op. cit.,
P-
69. Meister Eckhart, qt by Huxley, The Perennial Philosophy, op. cit., p.
70.Seng-t’san, ‘On believing in mind,’ qt in Suzuki Manuel of Zen
Buddhism, London, Rider, 1950, p. 77.
71. Martin Esslin, The Theatre of the Absurd, op. cit., p. 432.
81