Sayed Amanuddin Sayedy

Class: Eng 2850

Prof. Jeffrey Peer

Assignment: Thesis Proposal

Date: April 19, 2017

Waiting for Godot and Religion

The tragicomic play “Waiting for Godot” is a notable, yet very unusual play written by Irish Nobel Prize-winner Samuel Beckett in 1952. The play is work of absurd theater in two separate acts, in two different days with significant changes in each day, yet the play remain in the same consequence. Although there are some other characters such as Pozzo, Lucky, and the two boys “messengers” but the main characters are Vladimir and Estragon who are also called Didi, Gogo also Albert and Adam respectively. Vladimir and Estragon are the two tramps on the side of a road one lacks “memory” and other “can’t think”, in a total uncertain situation “nothing is certain” yet waiting each day for “certain” deity called “Godot” with a hope to show up and save them. “Waiting for Godot” offers a play in a tragicomic form, but it also operate in a contradiction principle; it clearly discusses and challenge the human religions by tying it to uncertainty, lack of truth, action, absurdity, and lack of presence, which makes it hard to know what is objectively true in the extent of faith. Yet it discuss that human being believe in a mysterious deity “outside time”, “without extension”, loves dearly, “with a white beard” as their personal God, and believe that their souls can only be “saved” if their personal God “Godot” were to appear and accept their priers.

Uncertainty and lack of truth is one of the main them in “Waiting for Godot”. Beckett challenge human’s religion by tying it to uncertainty and lack of truth. Vladimir and Estragon, the two tramps who are unable to act “nothing can be done” in a significant way due to uncertain consequences of their actions.

“ESTRAGON: Wait! (He moves away from Vladimir.) I sometimes wonder if we wouldn’t have been better off alone, each one for himself. (He crosses the stage and sits down on the mound.) We weren’t made for the same road. / VLADIMIR: (Without anger). It’s not certain. / ESTRAGON: No, nothing is certain.” (Becket 59)

Beckett argues that humans’ religions are meaningless and nothing is certain. He even openly discuss fifty-fifty chance of life by pairing every affair of the play in to two, such as “Vladimir and Estragon, Lucky and Pozzo, the two messengers, the two thefts, the leafless and green three and the two act of the play”. It is not only part of human who lack the truth about the religion but no one is certain about it. It is not only Estragon who is not certain about the religion, but Vladimir is also has doubt it.

ESTRAGON: We came here yesterday. /VLADIMIR: Ah no, there you’re mistaken. /ESTRAGON: /What did we do yesterday? /VLADIMIR: What did we do yesterday? /ESTRAGON: Yes. /VLADIMIR: Why . . . (Angrily.) Nothing is certain when you’re about. (Beckett 9)

 

Here Vladimir puts a condition and confirms the uncertainty too. So if we put count Estragon as fifty percent of the human and Vladimir the other fifty, we come to this conclusion that Beckett emphasis that all human beings have doubt about the religion. The two tramps who wait for a deity as their personal God, yet they lack any information if they are supposed to wait where they are waiting.

“VLADIMIR: We’re waiting for Godot. /ESTRAGON: (despairingly) Ah! (Pause.) You’re sure it was here? /VLADIMIR: What? /ESTRAGON: That we were to wait. /LADIMIR:
He said by the tree. (They look at the tree.) Do you see any others? … / ESTRAGON: Looks to me more like a bush. /VLADIMIR: A shrub. /ESTRAGON: A bush. /VLADIMIR: A—. What are you insinuating? That we’ve come to the wrong place?”(Becket 8)

 

Beckett suggests that human beings even does not have any clue of their waiting spot for their deity as the basic road map, but they just follow what they have heard of their ancestors.

He argues that human religion does not have any scientific base but is the heritage that becomes their folkway. The two tramps are waiting for “Godot” based on their routine and tradition rather than any testimony. “Vladimir: Habit is a great deadener” (Beckett 2). The author argues that religion is a routine by human which is not compatible with logic. He argues that this routine “deaden” or stun them and prohibit them taking any rational decision. “Nothing can be done” (Beckett 2). Beckett emphasis that human beings are aware of their abilities to choose, yet their doubts prevent them taking any meaningful action. He argues that irrationality is the one of the main reason of human absurd their life. Although there are affairs such as taking boot on and off, eating, and talking take place during the paly, yet Beckett sees those as daily routine and less important affairs of life. By “nothing” he means independent, logical and rational action.

Lack of truth is another important them of the play. Nothing is true and definite. The two tramps are not sure about their religious and faith affairs. “VLADIMIR: Oh … nothing very definite/ ESTRAGON: A kind of prayer/ VLADIMIR: Precisely/ ESTRAGON: A vague supplication” (Becket 14). Beckett means by “vague supplication” suspicious and indefinite devotion which also means not exact. Beckett criticize human’s religions and the way they believe in their personal God by tying it with lack of evidence and reason which makes it unclearing if any human being ever has seen or talked to God before. Either of Vladimir or Estragon who represent human “in this place, at this moment, all mankind is us, whether we like it not” (Beckett 90) have ever seen or even talked to Godot before.

“Pozzo: Who is Godot? / Vladimir: Oh he’s a… he’s a kind of acquaintance/ Estragon: Nothing of the kind, we hardly know him. / Vladimir: True…we don’t know him very well…but all the same… /Estragon: Personally I wouldn’t even know him if I saw him” (Beckett 21).

By “acquaintance” Beckett mean as old friend such as an old family’s friend or and ancestral term that they have only heard of him by the families yet they did not see him. He emphasis that religious is a routine which is carried from generation to generation like a yarn or fable. Personal God is a tale carried out from old generation to new generation, not one has a specific image of God, yet they see him as superior character.

“ESTRAGON: (undertone). Is that him? /VLADIMIR: Who? /ESTRAGON: (trying to remember the name). Er . . . /VLADIMIR: Godot? /ESTRAGON: Yes. /POZZO: I present myself: Pozzo. /VLADIMIR: (to Estragon). Not at all! /ESTRAGON: He said Godot. /VLADIMIR: Not at all!/ ESTRAGON: (timidly, to Pozzo). You’re not Mr. Godot, Sir?” (Beckett 18-19)

 

Estragon mistaken Pozzo with “Godot” since he enters the play different. He looks superior by having a slaves roped in his nick which makes him looks like a lord. Becket suggest that this is the knowledge and understanding of human from their personal God which is based on imagination rather than logic. Beckett suggest that Vladimir and Estragon who “represent human beings at that moment” simply believe in their personal God “Godot” without any reason rather than the imagination they have had in mind for him.

Time is one of the other important them in the play. “Waiting” is one of the most absurd way of passing life. Vladimir and Estragon are unable to take any meaningful action, independent decision, or think in any significant way while they kill time waiting for Godot.

“ESTRAGON: Charming spot. (He turns, advances to front, halts facing auditorium.)Inspiring prospects. (He turns to Vladimir.) Let’s go. /VLADIMIR: We can’t. /ESTRAGON: Why not? /VLADIMIR: We’re waiting for Godot. /ESTRAGON: (despairingly) Ah!” (Beckett 8)

The title of the book “Waiting for Godot” expose the main action of the play that these two tramps are “waiting”, rather than meeting, visiting or talking with their “Godot”, which confirms the misfortune of the human being. By “waiting” Becket bust the human being by their own made prison “waiting”. Vladimir and Estragon waste their life by waiting “Godot”, the uncertain mysterious deity when even they are not sure if he show up.

“ESTRAGON: He should be here. /VLADIMIR: He didn’t say for sure he’d come. /ESTRAGON: And if he doesn’t come? /VLADIMIR: We’ll come back tomorrow. /ESTRAGON: And then the day after tomorrow. /VLADIMIR: Possibly. /ESTRAGON: And so on. /VLADIMIR: The point is— /ESTRAGON: Until he comes.” (Becket 9)

Beckett argues that human being waste their life by believing in Gods that even they are note sure about him, yet they wait him whole life. He argues that such waiting makes life a prison which people are dependent rather than a free human and repeat their limited action. Absence of Godot is another important them of “Waiting for Godot”. Vladimir and Estragon are waiting for the deity who break promises and never how up. “Boy: (in a rush). Mr. Godot told me to tell you he won’t come this evening but surely to-morrow.” (Becket 55).  Beckett questioned God’s existence by lack of his presence, appearance or a clear message to human being not only one time but repetitively. This is not the fits messenger who came with a negative answer and would not be the last one either. There have been messenger or possibility messengers who show up before. “Vladimir: You don’t know me? /Boy: No Sir. /Vladimir: It wasn’t you came yesterday? /Boy: No Sir. /Vladimir: Is this your first time? /Boy: Yes Sir” (Becket 55). Becket suggests that there have been possibly many other similar people who presented themselves as messengers, yet they also did not have a clear message. Although Becket Challenge human religion and the way they belief by lack of Godot’s presence, yet he cannot disagree with A personal God and that the faith give a meaning to one’s life.

Religion is one of the other important them of the play. In the play, the characters in the stage and Godot absence bode a definite relation between man and God. Godot absence is a condition of being God. “Lucky: Given the existence as uttered forth in the public works of Puncher and Wattmann of a personal God quaquaquaqua with white beard quaquaquaqua outside time without extension who from the heights of divine apathia divine athambia divine aphasia loves us dearly” (Becket 45). In most religions, both with the old and new testament a God is outside time, without extension and physicality.  Beckett discuss the idea a personal God who has a “white beard” such as Christ God or the God Father, does not occupy any space yet he is out of time and love his objects so dearly. So Beckett by not presenting Godot in his play, he nails it down that he mean God, probably God of Christs. Beckett compare Godot with the image of Christ God. The two tramps Vladimir and Estragon are the two Christ followers with the previous knowledge of Bible.

“VLADIMIR: Did you ever read the Bible? /ESTRAGON: /The Bible . . . (He reflects.) I must have taken a look at it. /VLADIMIR: Do you remember the Gospels? /ESTRAGON: I remember the maps of the Holy Land. Coloured they were. Very pretty. The Dead Sea was pale blue. The very look of it made me thirsty. That’s where we’ll go, I used to say, that’s where we’ll go for our honeymoon. We’ll swim. We’ll be happy.” (1.50-3)

The play confirms that both characters, Vladimir and Estragon are Christ followers who believe in God and their Godot whom they wait for to save them is no body but their personal God. Beckett emphasis that, with no doubt these two tramps are waiting for Christ God. By “Holly land” he means the land of Israel, since it is associated with the birth, ministry, crucifixion and resurrection of Jesus of Nazareth, whom Christians regard as the savior. The two tramps are not only simple believers, but they know their religion so deeply and philosophically with deep meaning that in the situation noting is “certain” and “definite” for them, yet they reference stories and examples with total “certainty” from the Bible. “VLADIMIR: Our Saviour. Two thieves. One is supposed to have been saved and the other . . . (he searches for the contrary of saved) . . . damned. /ESTRAGON: Saved from what? /VLADIMIR: Hell” (Becket ). Vladimir is referring to the Bible and presenting another example of the two thefts one was saved due to his faith and belief. The two thefts who were also crucified with the Jesus and one of them were saved and said by the Jesus that “you would be with me in the paradise”. By so much deep Biblical references with not doubt that Beckett is talking of Christ God. Vladimir and Estragon fell guilty and sin therefore wait for Godot as their “saviour” to save them from hell as he “God” did save the theft.

From the description of appearance the Godot has characterized similar to Christ God too. “Vladimir: Has he a bearded, Mr. Godot? /Boy: Yes Sir. /Vladimir: Fair… or Black? /Boy: I think it is White Sir. / Vladimir: Christ have mercy on us” (Beckett 106). The only messenger who has seen Godot says to Vladimir that he is with a white beard.  In the Bible the God has been described with a white beard, yet Lucky who also talks about the God without time and extension is with a “white beard” make is definite that Beckett is with no doubt talking of Christ God. The prayer “Christ Mercy on us” clearly reflect that they are praying to Christ God. There are even further similarities of Godot and God. A Religious God is said to be a savior. The two tramps are waiting for their savior to save their souls. “Vladimir: will hang ourselves to-morrow. (Paus.) Unless Godot Comes. /Estragon: if he comes? /Vladimir: we will be saved” (Beckett 109). The espousal between man and God, God is creator and human is the object. The blessing from God can ensure human a comfortable life. “Save” means absolution and condonation.  Beckett characterized Godot similar to a religious God who is merciful. Yet the needlessly situation of Vladimir and Estragon for him also confirms that he a mysterious deity rather than a human being. A religious God is also said to be able to punish his objects. Vladimir and Estragon cannot break their promises to Godot because they are in fear of punishment. “Estragon: And if we dropped him? (Paus.) If we dropped him? /Vladimir: He’d punish us” (Becket 107).  A personal God said to be compassionate. Vladimir and Estragon hope for pity by God.

ESTRAGON: Do you think God sees me? / VLADIMIR: You must close your eyes. (Estragon closes his eyes, staggers worse.) ESTRAGON:  (stopping, brandishing his fists, at the top of his voice.) God have pity on me! VLADIMIR: (vexed) And me? ESTRAGON: On me! On me! Pity! On me!

Beckett use “pity” which means compassionate. The two tramps hope for compassion and kindness by God, yet earlier Lucky the God love dearly his objects. He mentioned that a God outside time and the two tramps are talking if God can see them at that moment. This is a religious conversation and Becket once again confirms the existence of a God outside time without extension and love dearly his objects. Keep up with the promise is part of new and old tenements. In the espousal between man and God, man as the object owes God prayer to keep up his promises, yet Vladimir and Estragon, the two tramps offered prayer to Godot in the past.

ESTRAGON: What exactly did we ask him [Godot] for? /VLADIMIR: Were you not there? /ESTRAGON: I can’t have been listening. /VLADIMIR: Oh . . . Nothing very definite. /ESTRAGON: A kind of prayer. /VLADIMIR: Precisely. /ESTRAGON: A vague supplication. (Becket )

Prayer is part of the promises man owe God in the agreement between man and God. Here Becket once again nail it down that Godot is nobody but God, a personal God whom man owe him prayer part of their promises to be blesses and saved. Prayer is not the only way man can be saved, yet suffering is also part of cure. Estragon is suffering as the Christ did. “VLADIMIR: But you can’t go barefoot! /ESTRAGON: Christ did. /VLADIMIR: Christ! What has Christ got to do with it. You’re not going to compare yourself to Christ! /ESTRAGON: All my life I’ve compared myself to him” (Becket ). Estragon compare himself to Christ who suffered before who was blessed. Modern humans which has been represented by Vladimir and Estragon has been become far from God and become strangers to him. They have lost the religious path and are spiritually struggle. They are in an absolutely fatal situation. They are waiting for Godot “God” for salvation yet this waiting is part of the blessing. The play with no doubt is very deeply discussing religion. In both old and new testament, a God is said to be communicating through his messengers. Vladimir and Estrogen are meeting God’s messengers. “Vladimir: You have a message from Mr. Godot? /Boy: Yes Sir” (Becket 53). And “Vladimir: You have a message from Mr. Godot? /Boy: Yes Sir” (Becket 105). Beckett discusses about God with his different messengers names in all five agreement s both in the old and new testaments. He confirms that these messengers and messages are coming from long while ago and will continue in the same consequence because a God is out of extension and does not said to be appear.

Lastly, Religious names are said to be used by religious families and religious followers, yet in a play the names are not accidently chosen. Estragon identified himself as Adam. “POZZO: True. (He sits down. To Estragon.) What is your name? /ESTRAGON: Adam” (Becket ). Names are not accidently chosen, especially religious names. Adam is the husband of Eve and the father of “Abel” and “Cain” as first men created by God. God created Adam from his image and send him to earth, while he fail to obey the covenant between him and God as suffered before he was blessed. Becket presented this as the first religious history and the way the religion said to be started. He also further discussed Adams children. Puzzo and Lucky are presented as children of Adam.

“ESTRAGON: To try him with other names, one after the other. It’d pass the time. And we’d be bound to hit on the right one sooner or later. /VLADIMIR: I tell you his name is Pozzo. /ESTRAGON: We’ll soon see. (He reflects.) Abel! Abel! /POZZO: Help! /ESTRAGON: Got it in one! /VLADIMIR: I begin to weary of this motif. /ESTRAGON: Perhaps the other is called Cain. Cain! Cain! /POZZO: Help! /ESTRAGON: He’s all humanity. (Becket ).

When Estragon calls Pozzo and Abel which is the son of Adam he respond in the first try and says “perhaps” the other is Cain, yet Pozzo respond to that name too. In the in all five agreements between men and Go, Abel and Cain are said to be the sons of Adam and Eve, who sacrifices to God. Yet God accept Abel’s but reject Cain as a consequence Cain killed Abel and in return Cain has been punished by God. Despite Beckett discussed another pairs of characters once saved and one not such as the two thefts, he also disregard the idea of Pozzo being the possible Godot “Estragon: he is all humanity”. Becket also in response to the nature of Pozzo suggest that species are created the same but one may seeks superior and domination over the others and mistreat them. Yet human beings are miserable and depended to each other.

TO conclude, Vladimir, Estragon as well as Pozzo and Lucky are tragic characters who represent human being because each dependent and complete its pair. The play is based on incoherence principles. Becket criticize the human religion by correlating it to uncertainty, lack of truth and argues that skepticism is the main reasons of and absurd life. He also emphasizes that human religions stories which is carried from generation to generation, and becomes a routine which is not compatible with logic. This uncertain routing prevent human from a meaningful action and decision in his life, and become a prison of own made. Yet he question religious by absent of Godot who is supposedly to be God. In the other hand Beckett could not disagree with a mysterious deity as humans personal God out of time, out of extension with a white beard who is able to save, absolution, punish, and love dearly while he communicate through his messengers. Yet human being wait for this merciful deity for salvation in hope for a brighter and better life. He openly discuss God of Christ by tying the play deeply into Biblical references such as the two thefts, Adam, Abel and Cain, and the holy land “Israel” which confirms the deep religious meaning of the play. Beckett has written the play in uncertain way, he criticizes religions and the way people follow religion, yet he came to this conclusion that there is a personal God exist out of time and extension. He cannot be disagree that faith can give one’s hope for a better life.

 

 

 

 

 

 

Work Cited

Beckett, Samuel. “Waiting for Godot.” A tragicomedy in two acts. Trans. Becket Samuel. New York: Grove Press, 2006. 111. Print