No chess player will ever have
understood
it any other way.
KittlerNietzche-Incipit-Tragoedia
Consider Gert Mattenklott's consideration of George: "The image of Stefan George ap- pearsfinallyasthesheerallegoricalcorpse.
.
.
.
Everythingarbitraryand individual is transcribed into a meaningful universal, perhaps most clearly when George made his own handwriting resemble a typeface in- tended to replace the conventional one.
"''nThese lines are as false as they are Benjarninesque.
Their writer is simply unaware of the technologies of his own century.
The facts that the typewriter made it inevitable that handwriting should come to resemble type, that there was the project of a "world letter" to unburden memories,'" and that the logic of the signifier explodes the "meaning" of the age of Goethe all fall victim here to an allegory of allegory.
"Conventional handwriting" is a non-concept.
If his- tories of the material basis of literature are to be possible, apparent con- ventions, especially in the elemental field of writing, must be dismantled and examined as feedback control loops and programs.
George, whether a corpse or not, was evidence of an epochal innovation.
No appeal to timeless conventions could ever explain why a nameless artist (not George) changed his handwriting three times between 1877 and I 894, attracting the attention of psychiatrists with the third change and landing among them with the fourth. Above all, however, conven- tions cannot explain why science took precisely this patient at his word or pen and made facsimiles of his handwriting. '"' Only the assumption that the four writing experiments portray an upheaval, as if in time-lapse photography, can explain both acts of writing, that of the patient and that of the psychiatrists. Proceeding exactly as had George (who, of course, was not born writing block letters), the anonymous artist made the tran- sition from the rounded and connected handwriting ideal of Stephani or Lindhorst to the cult of the letter. One of the first studies of its kind, en- titled Handwriting of the Insane, noted that it was "in no way acciden-
? 262 1900
tal" that patients' handwriting lost "the normal connecting lines between adjacent letters. '"'' As if to demonstrate the explosive force of discursive events, the isolation of letters leads to the isolation of their writers.
I
In 1894, the Encyclopedic Review commissioned a young medical student to query writers about the recent appearance of graphology. Mallarmi's answer runs:
Yes,I think that writing is a clue; you say, like gesture and physiognomy, nothing more certain. Nevertheless, by profession or by taste, the writer recopiesor sees first in the mirror of his mind, and then transcribes in writing once and for all, as if invariable. The immediate effect of his emotions is therefore not visible in his manuscript, but there one can judge his personality as a whole. '"
This states the issue directly. While graphology was being developed to provide another type of evidence, literate people fell into two subclasses: on the one hand, those whose handwriting was a direct reflection of their unconscious and so could be evaluated psychologically or criminologi- cally; on the other, the professional writers, who were writing machines' without handwriting. Among the latter, what appears to be the produc- tion of a soul is always only the reproduction on a keyboard of invariable letters. Writers' texts therefore could not be interpreted unless graph- ology made "major modifications. " That is exactly what happened when Ludwig Klages studied an original manuscript of George (as was explic-
* Here and throughout this chapter, there is a play on the etymology of khreibmuschine ("typewriter," but literally "writing machine"). [Trans. ]
? itly noted in George's Works):'" "ornament," rather than the usual "ex- pressive marks,'' necessarily became the object of interpretation. '" Pro- fessional, intransitive writing barred the abyss of the unconscious and ruled out the techniques of gathering evidence. The remaining word spe- cialists quickly learned the lesson that the phonograph taught foolhardy Wildenbruch. MallarmP became an incomprehensible personality en bloc; George was practical enough, in his monthly dealings with the Deutsche Bank, to have his favorite disciple write the signature on his checks, Stefan George. "He said that Gundolf could sign his name in such a way that even he could not tell, at a later date, whether he or Gundolf had signed it. "14'
For all the disdain of words that made him the founding hero of Bildung, Faust still believed in and obeyed the binding power of his signa- ture. Without the bureaucratic ethos, the pact between the humane disci- plines and the state would not have come about. For all his cult of the word, George, the technician in spite of himself, played a little strategic game in his commerce with the bank. A signature that, like the graph- ologically dreaded "machinescript," avoids "every trait of intimacy" and thus can always be forged, can be found in print. '" Although the techni- cians, on their side, soon discovered George's trick, he did demonstrate
DAS WORT Wundar von feme oda mum
Bmchr ich an meines lander saum
Und home bis die gmuc nom Den namtn fond in ihrem born -
Dmuf ronnr: ichr greihn dicht und nam Nun blUhr und glann es durch die man. . . .
Einn long ich on nach parr fohn Mn einem rlcinod reich und Lon
SK sudm long und gob mir rund:
,So xhlah hier nichrs ouf riehm grundc
Womuf es meincr hand cnuann
Und nic mtin land den x h a u gewonn . . .
So Icrnr: ich murig den m k h r : Kein ding sei wo das WOK gebrichr.
THE GREAT L A L U a 263
? 264 1900
something. Only as long as people believed in their inwardness did that inwardness exist. Man stands or falls with the signature of his signature. It is impossible to give exemplary status to Man and to Language in one and the same discourse network. "-
Thus circa 1900 the universal bureaucratic ethos of the age of Goethe was replaced by professional ethics. In the competitive struggle of media everyone swears by a particular professionalism. It can mean nothing else when lyric poets after George prominently publish poems entitled "THE WORD. "
THE WORD
I carried to my country's shore
Marvels and dreams, and waited for
The tall and twilit norn to tell
The names she found within the well.
Then I could grasp them, they were mine, And here I see them bloom and shine . . .
Once I had made a happy haul And won a rich and fragile jewel.
She peered and pondered: "Nothing lies Below," she said, "to match your prize. "
At this it glided from my hand And never graced my native land.
And so I sadly came to see:
Without the word no thing can be. "*
? Rebus Untranslatability and the Transposition of Media
A medium is a medium is a medium. Therefore it cannot be translated. To transfer messages from one medium to another always involves re- shaping them to conform to new standards and materials. In a discourse network that requires an "awareness of the abysses which divide the one order of sense experience from the other,"' transposition necessarily takes the place of translation. LWhereas translation excludes all particu- larities in favor of a general equivalent, the transposition of media is ac- complished serially, at discrete points. Given Medium A, organized as a denumerable collection of discrete elements E; . . . E;, its transposition into Medium B will consist in reproducing the internal (syntagmatic and paradigmatic) relations between its elements in the collection E: . . . EL. Because the number of elements n and m and the rules of association are hardly ever identical, every transposition is to a degree arbitrary, a ma- nipulation. It can appeal to nothing universal and must, therefore, leave gaps. The elementary, unavoidable act of EXHAUSTION is an encounter with the limits of media.
The logic of media may be a truism in set theory or information the- ory, but for Poets it was the surprise of the century. Before they founded TheNew Empire, the kingdom of blank machine-written bodies of words, poets more than any other profession remained faithful to the classical discourse network. The translatability of all discourses into poetic sig- nifieds endowed poets with such privilege that only bitter experience forced them to renounce their constitutive illusion. For an entire century poets had worked with language as if it were merely a channel. ' Love and
? 266 1900
intoxication transported the author into hallucinations that he would later, as "marvels and dreams," have only to transcribe. Being the general equivalent of all the senses, the imagination guaranteed that every "jewel" would have no trouble finding a name. Because addicted masculine and feminine readers quickly read past these names, their effect was anything but equality among the various aesthetic materials: through backward- moving translation, discourses became once more a sensual Nature, one that "blooms and shines. "
In 1919the exchange broke down. The nom with whom a Poet bar- tered his imaginative visions for words is no longer a Mother, the one who, as the unarticulated beginning of articulation, guaranteed unlimited expression. The nom has only a bourn or treasury in which signifiers co- exist spatially as denumerable elements. Whatever jewels glow in other media need not necessarily have equivalents, even in Stefan George script. After a long and exhaustive search, the nom breaks this sensational news. Whereas poetic translation was led on by the constant promise of fulfill- ment, literature is a transposition of media; its structure is first revealed, in the best positivistic and consequently Dasein-analytic manner, by deficits. '
Experimenters with the tachistoscope and writers at the nom bourn agree that in every language "the number of words is limited at a particu- lar time, in a particular domain of literature, and for a particular author. " An economy of the scarcity of signs replaced universal trade in 1900. George did not limit his economizing with words to his programmatic poem. He was also the "first modern German poet whose vocabulary is contained in a complete dictionary," which, however, does not make him into an "unfathomable spring. "' It would have been better-aside from the exhaustibility of even the deepest nom bourns-to check at least once with the positivists. Poetic languages, like that of the symbo- lists, which "made it necessary to compile a special dictionary for their works (J. Plowert, Petit glossaire pour servir a l'intelligence des auteurs dkcudents et symbolistes)," thus identify themselves as "professional jargon. " '
Consequently, George's final stanza celebrates The Word as the ethic of a media professional. In what sounds like resignation, Heidegger's un- erring art of reading deciphers something quite different.
His renunciation concerns the poetic relation to the word that he had cultivated until then. Renunciation is preparedness for another relation. If so, the "can be" in the line, "Without the word no thing can be," would grammatically speaking not be the subjunctive of "is," but a kind of imperative, a command which the poet follows, to keep it from then on. If so, the "may be" in the line, "Where word breaks of n o thing may be," would mean: do not henceforth admit any thing as being where the word breaks off. -
? An imperative issues from the realization that the transposition of media is always a manipulation and must leave gaps between one embodiment and another. This imperative does not deny that there are media other than writing; it rejects them. On the threshold of the Indian temple caves of Shiva, whose name, Elloru, George celebrates as he had the nonsense word Tzholu,are the lines:
Pilger ihr erreicht die hiirde.
Mit den triimmern eitler biirde Werft die blumen werft die floten. Rest von trostlichem geflimme!
Ton und farbe miisst ihr toten Trennen euch von licht und stimme An der schwelle von Ellora.
Pilgrims, you have reached the gate With your pack of worthless freight. Leave the garland, leave the flute, Shreds of solace, shreds of show, Tints shall fade and sound be mute, Light and voices cease to flow
On the threshold of Ellora. n
To deny the other media would be absurd, because color and sound, light and the voice have become recordable, become part of the general accel- eration, "in the sense of the technical maximization of all velocities, in whose time-space modem technology and apparatus can alone be what they are. "9 Henceforth command will conflict with command, medium with medium. High literature circa 1900became a despotic, indeed mur- derous command to limit data to what the medium of script could ex- haust. Its spirit [Geist],according to Morgenstern's very serious play on words, ought to be named ''It is called / It commands" [Heisst]. "'The spirit-or George-became a dictator giving dictation, followed by young men who killed off what was real in them and recorded by secretaries who derived a complete pedagogy from the recording threshold of Ellora.
At conferences of the art-education movement "the possibility of trans- lation in the deepest sense" was rejected precisely in a figure who pro- moted translatability and world literature. Stephan Waetzoldt, an official in the Prussian Ministry of Culture, Education, and Church Affairs, ex- perimented with native and foreign students to determine whether it was possible to translate Goethe's poem "Dedication. " His results were:
It isnomore possible for a Frenchman to become a German than it is to translate French into German or vice versa. Only where everyday matters, the banal, or the smctly mathematical are expressed, can there be any question of real translation. One can rethink or re-form something in another language, in another image of
REBUS 267
? 268 1900
the world, but one can never actually translate. How could you ever translate
Musset, and how could you ever translate Goethe! ''
The imaginary (the everyday) and the real (the mathematical) can thus be translated, but the symbolic allows only transpositions. Poems there- fore provide the greatest inner resistance to translation. To demonstrate (again in opposition to Goethe) that the poetic effect is nearly lost in prose translations, despite his own doctrine of hermeneutic understand- ing, Dilthey cited Fechner, the inventor of psychophysics. " Reference to scientific studies was the innovation here. Magical or theological un- translatability was an ancient topos that became fashionable again circa 1900,"but no appeal to magical spells could hide the fact that psycho- technical untranslatability had been experimentally and recently estab- lished rather than miraculously found.
Magical spells or incantations are isolated, foreign bodies in actual lan- guages; circa 1900,however, entire artificial languages were deliberately created. Referring to his contemporaries, Morgenstern claimed the right of "imaginative youths . . . to invent a tribe of Indians and all it entails, its language and national hymns" and, with reference to his "Lalulii," termed himself "one of the most enthusiastic Volapukists. " Around I885,there was a fashionable project to construct "Ideal-Romanic" (reminiscent of the world language of Volapiik) as an extract of the vari- ous forms of Vulgar Latin. Lott, Liptay, and Daniel Rosa contributed to this linguistically much "more solid edifice,"" as did (a little later) a stu- dent of Romance languages by the name of George, who invented his Lin- gua Romana in 1889. '"
The Lingua Romana allowed George to anticipate Waetzoldt's experi- ments with students using his own Germanic and Romance-language me- dium: he wrote translations of Ideal-Romanic poems in German and vice versa. Since Champollion, the decoding of unknown languages had rested upon the foundation of a bilingual informant. But this was not so for the languages that George constructed at the age of seven or nine for himself and his friends, shortly before Morgenstern's Indian language game. His poem "Origins" presents a childhood on the pagan-Roman Rhine, which has come under the influence of the language of the Church-until George counters the traditional incantation hosanna with one of his own making.
Auf diesen triirnrnern hob die kirche dann ihr haupr Die freien nackten leiber hat sie streng gestaupr Doch erbte sie die prachte die nur starrend schliefen Und iibergab das maass der h6hen und der tiefen Dem sinn der beirn hosiannah iiber wolken blieb Und dann zerknirscht sich an den griberplatten neb.
? Doch an dem flusse im schilfpalaste
Trieb uns der wollust erhabensterschwall: In einem sange den keiner erfasste
Waren wir heischer und herrscher vom All. S,iissurrd befeuernd wie Attikas choros Uber die hiigel und inseln klang:
CO BESOSO PASOJE PTOROS
co ES ON HAMA PASOJEBOAN.
The Church then reared her head above these stones, and she Grew stem and scourged the flesh she found too bare and free. But she was heir to pomp, aflash in death-likesleeping,
And gave the standard set for height and depths in keeping
To minds that in Hosannahs wheeled above the clouds
And on the slabs of tombs in self-abasementbowed.
But near the stream in a palace of reed
On by the tide of our lust we were swirled, Singing an anthem which no one could read, We were the masters and lords of the world. Sweet and inciting as Attica's chorus
Over the mountains and islands flung:
CO BESOSO PASOJE PTOROS
co ES ON HAMA PASOJE~ 0 ~ r ; r . l ~
The poem enacts its theme. The secret language of the IMRI triumphs because it remains a norn bourn. George would quote and allude to it many times," would even present it in conversation to a linguist and ex- pert in secret languages, who immediately confirmed that it was a rare example of wholly invented grammars and vocabularies "-but the great- est translator in the German language did not think of translating it as well. When George's disciples discovered a handwritten translation of portions of the Odyssey into the IMRI language among George's papers, it was logical and not merely pious of them to destroy the single bilingual document.
According to Nietzsche, language exists only because nature has thrown away the keys to its secrets. George's quotation from his own lan- guage, in a poem entitled "Origins," shows that the writers of 1900 would yield nothing to nature. co BESOSO PASOJE PTOROS / co ES ON HAMA PASOJE BOAN. How painhlly trivial, then, is the "suspicion" of a literary critic that "the content of those lines could be painfully trivial. "'" Precisely because the IMRI undo the act with which the Church trans- ferred the measure of heights and depths to meaning or the signified, many worse things are possible: the two lines might not have any content whatsoever.
Literature that simulates or is constructed out of secret languages and
REBUS 269
? 270 1900
that thus always stands under the suspicion of being "a kind of non- sense,"" forces interpretation to rearrange its techniques. The classical path to origins in the soul or childhood of the author is gone; a "littt- rature 5 rtbus" demands (not only with Dilthey) an objective interpre- tation on the model of cryptographic decoding techniques. The "new symbolism" employs "symbols in a completely different way" than was common in the classical-romantic lyric; it takes not "feeling itself" as its theme "but another and distant object" under the rules of the transposi- tion of media. " Thus a technical, rather than a psychological-historical, understanding retransposes or decodes the transposition. Georg Simmel demonstrated this for poetic works as well as for black-box machines.
A creation of the mind that is intended to be understood can be compared to a problem or puzzle that the inventor has constructed with a code word. If some- one attempting to solve the puzzle should find a second word, one that, objec- tively, solves the puzzle with equal logical and poetic success, the second word is as perfectly "correct" a solution as the one intended by the poet; indeed the latter has not the slightest priority over the former or over all the other, in principle unlimited, code words that might still be found. "
Interpretation is only a special instance of the general technique of transposing media. There is no psychological bridge between the en- coding author and the decoding interpreter, but a technical contest. Each has at his disposal a nom bourn, so that with luck, which nothing and no one guarantees, the elements and associative rules of Medium A can be reproduced in the elements and associative rules of Medium B. When Bettina Brentano attempted to interpret Goethe's "Charade" as a recipro- cal declaration of love, without being able to crack the Herzlieb code, she was unfortunately working in a different discourse network. Had she been able to attend Simmel'sseminars in Strasbourg, as many women did around 1900,much would have been easier. An interpretive method without an author as idol obviates not only the vain effort of deciphering, but also the threat of discovering Herzlieb in the riddle after all.
Indeed, for short periods the transposition of media can be lifesaving. In 1902Emil Strauss published a novel about a gymnasium student and born musician who is driven to suicide by the dust-covered new human- ism of his teachers and their lesson plans. After having been forbidden to play his beloved violin, Heinrich Lindner spends every afternoon doing his homework.
During the first few days it was not so bad; indeed, he thought with slight bitter- ness: Everything is turning out well! But on the fourth day he suddenly caught himself not concentratingonthe equation he was supposed to he solving but read- ing the letters as notes, and, without being aware of it, he had already hummed a whole page of the hook.
? REBUS 271
"Good God! "he cried out laughing, "what nonsense! " But he could not resist looking at the page once more and consciously attempting to see if there might be, somewhere among the boring letters, a hidden musical combination. Soon, however, he was no longer laughing; he noticed that he could no longer concen- trate on the mathematical value of the letters, and that the simplest sequence of letters would remind him of a musical phrase or suggest a motif. "
It is thus sheer mockery when the obtuse bureaucrats hermeneutically certify that their problem student, despite "very irregular reading," is ca- pable of "penetrating the spirit of an author. ''2' One who reads note val- ues rather than algebraic variables (and also letters in other places), is proceeding neither irregularly nor according to an author's psychology. His reading is conceivably a precise transposition of media and can be interpreted and legitimized by Simmel's objective interpretation. It is no less radical an act in that Lindner is not alone. His contemporary Alban Berg transposed letters into notes (as a means of erotic disguise); for the hero of the novel, the same process is an unconscious and thus lifesaving compulsion, a special instance of alexia with the purpose of evading high school alphabetizing. In fact, research into speech deficits has uncovered cases (aside from the strategic simulation of aphasia) in which patients "lose words, but retain the meaning of notes. "'"
The Trio for Piano, Violin,and Violincello by Heinrich Lindner, Opus I , is subsequently inspired by a train station. The composer manque hears the stationmaster sing commands as melodies (like the "children who while playing give rhythm and alternation to their calls"). Shortly afterwards the concourse sounds in a confusion of voices, but this does
nothing to disturb Lindner's musical dream, because all media circa 1900 presuppose white noise. The "confusion of voices, letting no single sound reach or disturb him," inspires the precocious and supposedly ungifted student to Opus I?
If the transposition of media can make musical notes out of letters and scores out of a confusion of voices, a decoding of the darkest and least translatable of texts is also possible and necessary. "The Great Lalula" has, if not meaning, at least method, and not merely as "a more or less modulatory expression of an entirely definite and to the greatest extent exscene worldcomprehensivewordchildandartview. "'* For the decoding that Morgenstern himself produced, albeit as "Jeremias Mueller, Ph. D. "- that is, with professional distance from his own wordchildandart-allows no modulation whatsoever.
THE GREAT LALULA
Too much has been attributed to this song so far. All it hides is simply- checkmate.
No chess player will ever have understood it any other way. But in order to accommodatethe layman and beginner, I will outline the position here.
Kroklokwafii = K a 5 (white) king a 5. The question mark signifies some
? 272 1900
question as to whether the position of the king might be stronger in another posi- tion. But let us proceed.
Semememi! = S e I (black) knight e I . Theexclamation point signifies a strong position. ''
And so on and so forth, until all the nonsense words are exhausted and a crazy checkmate position is left. The self-commentary, far from translat- ing any life of the soul, is once again a transposition of media. The con- tents of the system of notation count only insofar as they equal a hom- onym in the second system. (Nothing in S e I explains the m and i of Semememi. ) Whether from algebraic variable to note values or from letters to chess abbreviations, every transposition leaves gaps. Most im- portantly, however, the result is never a surplus of meaning. "T' much has been attributed to this song so far"-that could be written on the gravestone of an entire literary criticism.
Attention to materials and the transposition of media are two sides of the same positivism. Only the methodologically rigorous isolation of in- dividual groups of signs or cultural technologies can make such exact connections possible. Voice and gesture, lettering and ornament, p'icture and sound, letters and notes, Stefan George script and the "oral reading of poems'' "-all of these connections presuppose technical analyses. There are odd and quite compelling indications of this.
When Morgenstern's late master invented a new type of dance, what had once been a parody of explication, as in "Lalulii," became dead se- rious. Eurythmy consisted in taking letter after letter, part of speech after part of speech, out of Goethe's poems and assigning to each particular signifier an iterable expressive gesture. Once these had been definitively established, the master, Rudolf Steiner, would simply command "faster, faster"-and the female disciples, whose "own, very wise head is some- what out of it, help the essential power of the sound gain its autonomous effect. " 'I
Whether or not such women were of flesh and blood has nothing to do with the parallel connection of media. The Edison of Villiers' novel con- structs a mechanical Eve with a phonographic vocabulary of 2 x 7 hours playing time rather than human lungs and so-called linguistic compe- tence. Because this vocabulary is denumerable, Edison is able to syn- chronize Eve's recorded speech capacity with her no less mechanical ex- pressive movement^. '^ What will and must strike the future beloved of the future woman as a coherent organism is actually technological eurythmy.
What happened in the novel also happened in reality, but with far- reaching sociohistorical effects. From the very beginning the silent film was coupled (either mechanically or through subaltern accompanists)'' with recorded sound. The two separate media, picture without sound and
? sound without picture, allowed synchronization. The progressive literati Albert Ehrenstein, Walter Hasenclever, Else Lasker-Schiiler, Kurt Pinthus, Franz Werfel, and Paul Zech were dismayed that "dismal background piano clinking" and (the scene is Dessau in 1913)"a narrator comment- ing on the action in a mighty Saxon accent" drowned out the film. " But their suggested improvements, all of which tended toward a media-true lbrt pour l'urt of the silent film, themselves coupled the movies and the professionalism of writers. The screenplays that Pinthus and his com- rades offered to the industry as their Movie Book demonstrate with every word that the untranslatability of media is essential to the possibility of their coupling and transposition.
Psychoanalysis and Its Shadow
The transposition of media could be applied from jokes to mysticism to the culture industry. Moreover, it could be grounded methodologi- cally, and so it became the paradigm of a new science. Freud's Interpreta- tion of Dreams, in the date on its title page proudly and proleptically dis- playing the zero number of a new century, inaugurated the transposition of media as science.
Before there can be any interpretation of dreams, three secular falla- cies need to be dismissed. The first is the philosophers' prejudice, which holds that dreams are without objective, reasonable connection and are unworthy of interpretation. As opposed to Hegel (whom, justifiably, he cites only indirectly),' Freud prefers to follow the lay opinion that as- sumes "a meaning, though a hidden one" in the dream. But popular dream interpretation has remained translation in two complementary ways: it makes the whole dream "symbolic" of global meanings, or it translates parts of a dream by "mechanically transferring" each part "into another sign having a known meaning, in accordance with a fixed key. "z Both techniques, the analogical and the digital, presuppose that the two media, the dream and language, are either similar or coextensive. The new science rejects these two views as naive. In a well-known com- parison, Freud defines his procedure of strict transposition of media.
The dream-thoughts and the dream-content are presented to us like two versions of the same subject-matter in two different languages. Or, more properly, the dream-content seems like a transcript of the dream-thoughts into another mode of expression, whose characters and syntactic laws it is our business to discover by comparing the original and the translation. The dream-thoughts are imme- diately comprehensible, as soon as we have learnt them. The dream-content, on the other hand, is expressed as it were in a pictographic script, the characters of which have to be transposed individually into the language of the dream thoughts. If we attempted to read these characters according to their pictoral
REBUS 273
? value instead of accordingto their symbolic relation, we should clearly be led into error. Suppose I have a picture-puzzle, a rebus, in front of me. It depicts a house with a boat on its roof, a single letter of the alphabet, the figure of a running man whose head has been conjured away, and so on. Now I might be misled into rais- ing objections and declaring that the picture as a whole and its component parts are nonsensical. A b a t has no business to beon the roof of a house, and a head- less man cannot run. Moreover, the man is bigger than the house; and if the whole picture is intended to represent a landscape, letters of the alphabet are out of place in it since such objects d o not occur in nature. But obviously we can only form a proper judgement of the rebus if we put aside criticisms such as these of the whole composition and its parts and if, instead, we try to replace each sepa- rate element by a syllable or word that can be represented by that element in some way or other. The words which are put together in this way are no longer non- sensical but may form a poetical phrase of the greatest beauty and significance. A dream is a picture-puzzle of this sort and o u r predecessors in the field of dream- interpretation have made the mistake of treating the rebus as a pictorial composi- tion: and as such it has seemed to them nonsensical and worthless. '
Interpretive techniques that treat texts as charades or dreams as pic- ture puzzles have nothing to d o with hermeneutics, because they d o not translate. The translation of a rebus fails because letters do not occur in nature, the ultimate reference of all translation. In George's poem "The Word," the poetic imagination and the treasury of language are not co- extensive, just as in Freud's comparison the picture of the landscape is not coextensive with an alphabetic sign system. Negative findings such as these necessitated a new approach. In order to transpose the manifest content of dreams into latent dream thoughts, each of the two media must first be designated as defined sets of elements with defined rules of association (laws of articulation). If Faust marked the moment in the his- tory of the sign in which there was no awareness of the paradigmatic axis, The Interpretation of Dreams conducts the analysis of signs solely ac- cording to the place values of discrete elements. . It does not establish the status of a symbol in the classical sense-in other words, a transcenden- tal signified, which previously absorbed all words, above all the word word. In its place there are now separate subsystems of signifiers, in which the parts of the rebus must be tentatively placed until they fit in a subsystem. Rebus is the instrumental case of res: things can be used like words and words like things. Interpretation has everything to learn from "the linguistic tricks of children, who sometimes actually treat words as though they were objects, and moreover invent new languages and ar- tificial syntactic forms. " Therefore every manipulation of letters and words is allowed within the framework of a determined language. Dreams, "impossible as a rule to translate into a foreign language," 'trav- erse all the associative domains of a given language. The transposition of media is thus an exact correlate of untranslatability.
? Neither similar nor coextensive, dream-content and dream-thoughts relate to one another like "Laluli" and checkmate in chess. Freud, "one of the most daring language adventurers and word mystics," is also "a brother of Morgenstem. "' The decoded dream-content is no more poetry than chess notations are poems. Dreams could pass as Poetry only as long as optical and acoustical hallucinations were counted as part of the dream. Nothing remains of the beautiful appearance when the elements of a dream-content are transposed one by one into signifiers, even if the result is a poetical phrase of the greatest significance. Freud's irony is in- tended only for those who would see in the picture puzzle the substitutive sensuousness of a drawing or landscape. As true "syllabic chemi~try"' with which the decoding method competes, the dream is already a piece of technique distant from nature and painted landscapes.
But this technique bears the stamp of its era. Bahr, for example, em- phasized that "nature," where it could "express itself freely and without restraint," namely in dreams, "proceeds punctually and exactly accord- ing to the prescription of the new school" of symbolist "rebus litera- ture. "' With Freud, dream interpretation presupposes cutting apart any continuous series of images before syllables or words can substitute for them. It is no accident that the rebus Freud describes or makes up con- tains a running figure whose head has been conjured away. Only a cripple without a head yields an unconscious, and only the dismembered phe- nomena of the dream yield readable script. The poem of the picket fence divides syllables by the space between them in exactly the same way; and in exactly the same way the film camera cuts up continuous movement. The fact that The Interpretation of Dreams ignores the phenomenon of the dream is the first step toward deciphering dreams. Transpositions liquidate the medium from which they proceed. Every syllable and word of Freud's requirement that one substitute for every image a syllable or word is to be taken literally. This is demonstrated in his treatment of hys- terics, who are "for the most part visually oriented. "
Once a picture has emerged from the patient's memory, we may hear him say that it becomes fragmentary and obscure in proportion as he proceeds with his de- scription of it. The patient is, as it were, getting rid of it by turning it into words. We go on to examine the memory picture itself in order to discover the direction in which our work is to proceed. "Look at the picture once more. Has it dis- appeared? " "Most of it, yes, but I still see this detail. " "Then this residue must still mean something. Either you will see something new in addition to it, or something will occur to you in connection with it. " When this work has been accomplished, the patient's field of vision is once more free and we can conjure up another picture. On other occasions, however, a picture of this kind will remain obstinately before the patient's inward eye, in spite of his having described it; and this is an indication to me that he still has something important to tell me about
REBUS 275
? 276 1900
the topic of the picture. As soon as this has been done the picture vanishes, like a ghost that has been laid. '"
F. L. Goltz showed that A Dog Without a Cerebrumhas no visual rep- resentations. Freud shows how one can eliminate images from a dream or memory without a scalpel (and attribute the elimination to the pa- tients themselves). "Putting into words" blinds the "inner eye" in which Anselmus and Hoffmann delighted. Sensitive souls can repeat the fashion- able condemnation that Freud burdened an economy of libidinal expen- diture with an obsolete Mosaic ban on images. " But it was one of the few options left to writers in the discourse network of 1900. Up against a competition that could replace substitutive sensuality with the real flow of data, the administrators of words swore by the phrase "Look at the image again. Has it disappeared? " The flood of images is literally ex- hausted, that is, taken apart element by element in such paradoxical questions. When even the most imaginative hysterics lose their store of images on the couch, they also learn the renunciation that writers com- pleted and announced circa 1900:"Without the word, no thing can be. ""
Und weinen dass die bilder immer fliehen Die in s c h h e r finsternis gediehen-
Wann der klare kalte morgen droht.
And weep because the visions which assail In exultant darknessalways pale
When the clear and cold of dawn return. "
George wrote it down, and Schonberg'smusic made it unforgettable . . . But what spirit has been laid to rest once the hysteric's flood of images has been transposed into words? It is impossible to identify with cer- tainty, but there are indices. The images appear before an inner eye; they appear in a malady that, by contrast to imageless obsessional neurosis, most commonly affects women; they illustrate a love that is obedience to the nuclear family. Could the spirit that Freud drives out not be simply
the classical function of the feminine reader? The hystericizing of women circa 1800,after all, consisted in teaching them to read in such a way that poetic content was translated, through enjoyment and hallucination, into signifieds. What was brought to light on the couch may thus have been only a historical sediment," at the moment when it became dysfunc- tional, in order to teach another kind of reading, the literal, of everyday experience. Psychoanalysis would have stood at the spot of a "bifurca- tion" that from 1900on divided high and popular cultures according to the "phrase, book or picture; there is no third choice. "" Women, chil- dren, and the insane, instead of continuing to dream images in books, discovered the unconscious of the movie house; the science of psycho-
? REBUS 277
analysis, by contrast, discovered in women, children, and the insane, in order to inscribe it into them, an elite unconscious of secret scriptural codes. '6At the end of her cure, one of Freud's famous hysterics dreamed that even she was reading calmly in a "big book. "''
Immediately after the initial showing of the first German art film, Otto Rank began to psychoanalyze it. One of his assumptions was "that repre- sentation in the movies, which is suggestive of dream technique in more than one respect, expresses in clear and sensual picture language certain psychological conditions and connections that the Poet cannot always grasp with words. "'" Instead of pursuing such associations, Rank trans- posed the film sequences of The Student of Prague serially into the lexi- con of literary doppelganger motifs and this lexicon in turn into the ana- lytic theory of narcissism. Professional readers overlook the fact that the doppelganger motif films the act of filming itself. The movies are only the "actual psychic surface," the "arbitrary and banal starting point for broaching extensive psychological problems. "" Rank is thus quite con- vinced of the manifest-latent distinction-not only for the psychic appa- ratus, but for the connection between the technical and literary.
And Freud? In 1883, directly continuing the work of Muybridge, Albert Londe built an electrical "short-exposure series" camera, and two years later Charcot used it to film his hysteric patients in the SalpOtriire. The young neurologist Freud was watching. zoBut for him, as well, film recordings-that is, the cutting up of the great hysterical curve-were only an arbitrary and banal starting point. His approach to hysterics broached the completely different problem of exhausting the flood of im- ages. Movies aren't mentioned in The Interpretation of Dreams. Uwe Gaube's fine study Film and Dreams fills this gap by citing American psychologists, who read the manifest dream-content cinematographi- cally. " Philologically and historically speaking, however, it remains a fact that Freud did not even ignore the Other of his decoding. The filmlike, presentative symbolism of the dream images vanished in the rhetorical- scriptural domain instituted by psychoanalysis. Whatever "visual forms of the flight of ideas" haunted unfolding dreams were excluded. zzAs with Saussure, whose linguistics could begin only after the mythical separation of firmament and ~ a t e r , ~of' thoughts and sound, of anything halluci- natory and undifferentiated, the movie pleasures of viewers like Ronne and Pinthus remained a limit concept on the system'sedge. 'The unity of this world appears to me to be something obvious, unworthy of empha- sis. What interests me is the dissection and division of something that would otherwise be lost in the primal SOU^. "^'
The soup is thus not denied, but circumvented. That was the profes- sional path, by contrast to mystical and philosophical contemporaries.
? 278 1900
Rudolf Steiner made into a secret doctrine Benedict's discovery that those saved from death had seen their lives pass before them as in a time-lapse film. " Henri Bergson denounced, in favor of his Creative Evolution, the "cinematographic mechanism of consciousness," which was unable to process the continuous flow of the durke and was limited to discrete im- ages. z6The philosophy of life thus became a kind of movie that would have sacrificed its working principle, the cutting of images, to what was only a cunningly produced illusion in the viewer. Freud, however, per- sisted, like the researcher on the tachistoscope, in investigating a mechan- ics of dreamwork that was accomplished not by an illusory consciousness but by the unconscious itself.
The fact that psychoanalysis, given the options of cinematic dream and the tachistoscope, chose the symbolic method is indicative of its place in the system of sciences in 1900. This place had nothing to do with a "scientific self-misunderstanding" and for that reason also had little to d o with the human sciences. " In his admirable uncertainty about whether the return of language circa 1900represented the last moraine of transcen- dental knowledge or a new beginning, Foucault placed psychoanalysis, ethnology, and structural linguistics in a position where the human sci- ences' inner perspective on Man was transversed by language as an ex- terior element. The uncertainty arose because Foucault conceived dis- cursive rules as comprehensible and therefore overlooked technologies. But innovations in the technology of information are what produced the specificity of the discourse network of 1900,separating it from transcen- dental knowledge and thus separating psychoanalysis from all human sciences.
Freud's early work O n Aphasia was a brilliant, immediately acclaimed critique of brain physiology and its relation to language. Without doing any original experiments or dissections, the neurologist demonstrated to his colleagues that their all too localized language centers did not take into account the primacy of function. The critic maintained his allegiance to all the assumptions of that theory of language; he drew conclusions from deficiencies and isolated discursive functions, although not pri- marily in an anatomical sense. His Project for a Scientific Psychology consequently. contains a topical model of isolated functions (conscious- ness and the unconscious), whose positions remain strictly functional. The Project provided the very model of contemporary models; the soul became a black box. One need only compare the hypothetical pathways, discharges, cathexes, and (of course discrete) neurones of Freud's text with statements about the material of brain physiology, which, since Sigmund Exner, had described the brain as a "street system" with more or less
? REBUS 279
deeply engraved "driving tracks,"*8or as a network of telegraphic "relay stations" with more or less prompt connection^. ^^ Freud's mental appa- ratus, which has recently been interpreted as protostructuralist, merely conformstothescientificstandardsof itsday. " Thesoledifference,though one fraught with consequences, between it and neurophysiology is its lack of anatomical localization. Psychoanalysis, not content with looking forward to "filling in this gap" in a distant future," undertook another kind of localization.
Freud's study of aphasia inherited all the material on speech deficits and defects that doctors had obtained by distinguishing and localizing in- dividual aphasias. " 'Quill pen' instead of 'pencil,' 'butter' [Butter] for 'mother' [Mutter],'Fother' for 'father' and 'mother'" 'I are only selected examples, and their oddly Freudian quality is not just an effect of the con- text they appear in. The Psychopathology of Everyduy Life thankfully made use of the parapraxes in speaking, reading, and writing that the In- dogermanic linguist Rudolf Meringer and the psychiatrist Karl Mayer had gathered from colleagues and patients, in their attempt to demon- strate, first, that parapraxes were not a matter of free ''subjectivity"3' and, second, that they could be localized in an anatomically conceived system of language rules. Freud thus had an immense store of nonsense at his disposal, material that had been statistically ordered by doctors and linguists so as to provide inferences from the known deficiencies to brain functions and from those to language as a system. But anyone who attacks localization breaks the only thread holding together the statistics and lists. The collection of nonsense became a mere aggregate. That was reason enough to reverse the sorting procedure. Instead of ordering the data of countless speakers in columns until the rules of language emerged, psychoanalysis assembled the linguistic errors of one speaker into a text in which the rules of his individual speech came to light.
There were sound psychophysical premises for such a methodological shift. The psychoanalytic distinctions of condensation and displacement, metaphor and metonymy, on the one hand, and the structural linguistic distinction of the paradigmatic and syntagmatic on the other, are only transpositions of the fundamental principle of associationist psychology. Ziehen established that all associations play only on similarity or con- tiguity, on the paradigmatic or syntagmatic axes. "
Scientific discretion led Meringer and Mayer to indicate only paren- thetically and with abbreviations which colleagues or patients committed particular solecisms; they recorded the fine specimen "Freuer-Breudian method"" under the rubric initial-consonant-syllabic confusion, or ac- cording to rules of similarity. Freud had only to leaf through the con- tiguity of their pages to find the same speaker committing another distor-
? 280 1900
tion of Freud-and the Breuer-Freudian method could suppose, quite unlinguistically, that the particular academic "was a colleague and not particularly delighted with this method. " I6 Nothing could be easier. The experimental or statistical jumble of syllables is given another location on paper. Rather than placing fother, the word combined from father and mother, under the heading of general paraphrase, as would have been done in the early days of neurology, the analyst Freud reads it, in the con- text of all the others provided by the same patient, as part of a single rebus. Of course, father-and-mother is this context.
The same shift in method also brought Jung to psychoanalysis. His first efforts in psychiatry carried on the statistical experiments in associa- tion and flight of ideas of investigators like Emil Kraepelin, Ziehen, and Stransky, although his subjects were limited to the patients in Eugen Bleuler's institute in Burgholzli. From report to report the statistics di- minished and the space devoted to particular cases increased. Just two associations of a hysteric woman, read together, "demonstrate beau- tifully" that "the conscious ego is merely a marionette that dances on the stage of a hidden automatic mechanism. "" Thus one day Jung reversed the sorting procedure and worked exhaustively with a single schizo- phrenic patient. All the patient's neologisms were recorded and spoken back to her, until "all associations" of each "stimulus word" were pro- duced and could in turn be used to produce associations, and so on, to the point where even hieroglyphs provided material for psychoanalytic decoding. '" But Jung was unable to hear that he had himself become a telephonic instrument of torture. "Her suffering had no rhyme or reason for her, it was a 'hieroglyphic' illness. The fact that she had been locked up for fourteen years, so that 'not even [her] breath could escape,' seemed to be nothing more than an exaggerated declaration of her forced institu- tionalization. The suffering through 'mouthpieces that are held in from the outside,' seems to refer to the 'telephone,' or voices. ""
Psychoanalysis does not cut across the human sciences from an outside called language; it traverses the field of psychophysics, working with the latter's premises and material. The shift of focus from language as system to speech does not imply that individuality has become the object of in- vestigations. "No one makes an arbitrary error in speech"-this already- established fact in anatomical and linguistic systems is brought to bear on the singular system of the unconscious.
No appeal to timeless conventions could ever explain why a nameless artist (not George) changed his handwriting three times between 1877 and I 894, attracting the attention of psychiatrists with the third change and landing among them with the fourth. Above all, however, conven- tions cannot explain why science took precisely this patient at his word or pen and made facsimiles of his handwriting. '"' Only the assumption that the four writing experiments portray an upheaval, as if in time-lapse photography, can explain both acts of writing, that of the patient and that of the psychiatrists. Proceeding exactly as had George (who, of course, was not born writing block letters), the anonymous artist made the tran- sition from the rounded and connected handwriting ideal of Stephani or Lindhorst to the cult of the letter. One of the first studies of its kind, en- titled Handwriting of the Insane, noted that it was "in no way acciden-
? 262 1900
tal" that patients' handwriting lost "the normal connecting lines between adjacent letters. '"'' As if to demonstrate the explosive force of discursive events, the isolation of letters leads to the isolation of their writers.
I
In 1894, the Encyclopedic Review commissioned a young medical student to query writers about the recent appearance of graphology. Mallarmi's answer runs:
Yes,I think that writing is a clue; you say, like gesture and physiognomy, nothing more certain. Nevertheless, by profession or by taste, the writer recopiesor sees first in the mirror of his mind, and then transcribes in writing once and for all, as if invariable. The immediate effect of his emotions is therefore not visible in his manuscript, but there one can judge his personality as a whole. '"
This states the issue directly. While graphology was being developed to provide another type of evidence, literate people fell into two subclasses: on the one hand, those whose handwriting was a direct reflection of their unconscious and so could be evaluated psychologically or criminologi- cally; on the other, the professional writers, who were writing machines' without handwriting. Among the latter, what appears to be the produc- tion of a soul is always only the reproduction on a keyboard of invariable letters. Writers' texts therefore could not be interpreted unless graph- ology made "major modifications. " That is exactly what happened when Ludwig Klages studied an original manuscript of George (as was explic-
* Here and throughout this chapter, there is a play on the etymology of khreibmuschine ("typewriter," but literally "writing machine"). [Trans. ]
? itly noted in George's Works):'" "ornament," rather than the usual "ex- pressive marks,'' necessarily became the object of interpretation. '" Pro- fessional, intransitive writing barred the abyss of the unconscious and ruled out the techniques of gathering evidence. The remaining word spe- cialists quickly learned the lesson that the phonograph taught foolhardy Wildenbruch. MallarmP became an incomprehensible personality en bloc; George was practical enough, in his monthly dealings with the Deutsche Bank, to have his favorite disciple write the signature on his checks, Stefan George. "He said that Gundolf could sign his name in such a way that even he could not tell, at a later date, whether he or Gundolf had signed it. "14'
For all the disdain of words that made him the founding hero of Bildung, Faust still believed in and obeyed the binding power of his signa- ture. Without the bureaucratic ethos, the pact between the humane disci- plines and the state would not have come about. For all his cult of the word, George, the technician in spite of himself, played a little strategic game in his commerce with the bank. A signature that, like the graph- ologically dreaded "machinescript," avoids "every trait of intimacy" and thus can always be forged, can be found in print. '" Although the techni- cians, on their side, soon discovered George's trick, he did demonstrate
DAS WORT Wundar von feme oda mum
Bmchr ich an meines lander saum
Und home bis die gmuc nom Den namtn fond in ihrem born -
Dmuf ronnr: ichr greihn dicht und nam Nun blUhr und glann es durch die man. . . .
Einn long ich on nach parr fohn Mn einem rlcinod reich und Lon
SK sudm long und gob mir rund:
,So xhlah hier nichrs ouf riehm grundc
Womuf es meincr hand cnuann
Und nic mtin land den x h a u gewonn . . .
So Icrnr: ich murig den m k h r : Kein ding sei wo das WOK gebrichr.
THE GREAT L A L U a 263
? 264 1900
something. Only as long as people believed in their inwardness did that inwardness exist. Man stands or falls with the signature of his signature. It is impossible to give exemplary status to Man and to Language in one and the same discourse network. "-
Thus circa 1900 the universal bureaucratic ethos of the age of Goethe was replaced by professional ethics. In the competitive struggle of media everyone swears by a particular professionalism. It can mean nothing else when lyric poets after George prominently publish poems entitled "THE WORD. "
THE WORD
I carried to my country's shore
Marvels and dreams, and waited for
The tall and twilit norn to tell
The names she found within the well.
Then I could grasp them, they were mine, And here I see them bloom and shine . . .
Once I had made a happy haul And won a rich and fragile jewel.
She peered and pondered: "Nothing lies Below," she said, "to match your prize. "
At this it glided from my hand And never graced my native land.
And so I sadly came to see:
Without the word no thing can be. "*
? Rebus Untranslatability and the Transposition of Media
A medium is a medium is a medium. Therefore it cannot be translated. To transfer messages from one medium to another always involves re- shaping them to conform to new standards and materials. In a discourse network that requires an "awareness of the abysses which divide the one order of sense experience from the other,"' transposition necessarily takes the place of translation. LWhereas translation excludes all particu- larities in favor of a general equivalent, the transposition of media is ac- complished serially, at discrete points. Given Medium A, organized as a denumerable collection of discrete elements E; . . . E;, its transposition into Medium B will consist in reproducing the internal (syntagmatic and paradigmatic) relations between its elements in the collection E: . . . EL. Because the number of elements n and m and the rules of association are hardly ever identical, every transposition is to a degree arbitrary, a ma- nipulation. It can appeal to nothing universal and must, therefore, leave gaps. The elementary, unavoidable act of EXHAUSTION is an encounter with the limits of media.
The logic of media may be a truism in set theory or information the- ory, but for Poets it was the surprise of the century. Before they founded TheNew Empire, the kingdom of blank machine-written bodies of words, poets more than any other profession remained faithful to the classical discourse network. The translatability of all discourses into poetic sig- nifieds endowed poets with such privilege that only bitter experience forced them to renounce their constitutive illusion. For an entire century poets had worked with language as if it were merely a channel. ' Love and
? 266 1900
intoxication transported the author into hallucinations that he would later, as "marvels and dreams," have only to transcribe. Being the general equivalent of all the senses, the imagination guaranteed that every "jewel" would have no trouble finding a name. Because addicted masculine and feminine readers quickly read past these names, their effect was anything but equality among the various aesthetic materials: through backward- moving translation, discourses became once more a sensual Nature, one that "blooms and shines. "
In 1919the exchange broke down. The nom with whom a Poet bar- tered his imaginative visions for words is no longer a Mother, the one who, as the unarticulated beginning of articulation, guaranteed unlimited expression. The nom has only a bourn or treasury in which signifiers co- exist spatially as denumerable elements. Whatever jewels glow in other media need not necessarily have equivalents, even in Stefan George script. After a long and exhaustive search, the nom breaks this sensational news. Whereas poetic translation was led on by the constant promise of fulfill- ment, literature is a transposition of media; its structure is first revealed, in the best positivistic and consequently Dasein-analytic manner, by deficits. '
Experimenters with the tachistoscope and writers at the nom bourn agree that in every language "the number of words is limited at a particu- lar time, in a particular domain of literature, and for a particular author. " An economy of the scarcity of signs replaced universal trade in 1900. George did not limit his economizing with words to his programmatic poem. He was also the "first modern German poet whose vocabulary is contained in a complete dictionary," which, however, does not make him into an "unfathomable spring. "' It would have been better-aside from the exhaustibility of even the deepest nom bourns-to check at least once with the positivists. Poetic languages, like that of the symbo- lists, which "made it necessary to compile a special dictionary for their works (J. Plowert, Petit glossaire pour servir a l'intelligence des auteurs dkcudents et symbolistes)," thus identify themselves as "professional jargon. " '
Consequently, George's final stanza celebrates The Word as the ethic of a media professional. In what sounds like resignation, Heidegger's un- erring art of reading deciphers something quite different.
His renunciation concerns the poetic relation to the word that he had cultivated until then. Renunciation is preparedness for another relation. If so, the "can be" in the line, "Without the word no thing can be," would grammatically speaking not be the subjunctive of "is," but a kind of imperative, a command which the poet follows, to keep it from then on. If so, the "may be" in the line, "Where word breaks of n o thing may be," would mean: do not henceforth admit any thing as being where the word breaks off. -
? An imperative issues from the realization that the transposition of media is always a manipulation and must leave gaps between one embodiment and another. This imperative does not deny that there are media other than writing; it rejects them. On the threshold of the Indian temple caves of Shiva, whose name, Elloru, George celebrates as he had the nonsense word Tzholu,are the lines:
Pilger ihr erreicht die hiirde.
Mit den triimmern eitler biirde Werft die blumen werft die floten. Rest von trostlichem geflimme!
Ton und farbe miisst ihr toten Trennen euch von licht und stimme An der schwelle von Ellora.
Pilgrims, you have reached the gate With your pack of worthless freight. Leave the garland, leave the flute, Shreds of solace, shreds of show, Tints shall fade and sound be mute, Light and voices cease to flow
On the threshold of Ellora. n
To deny the other media would be absurd, because color and sound, light and the voice have become recordable, become part of the general accel- eration, "in the sense of the technical maximization of all velocities, in whose time-space modem technology and apparatus can alone be what they are. "9 Henceforth command will conflict with command, medium with medium. High literature circa 1900became a despotic, indeed mur- derous command to limit data to what the medium of script could ex- haust. Its spirit [Geist],according to Morgenstern's very serious play on words, ought to be named ''It is called / It commands" [Heisst]. "'The spirit-or George-became a dictator giving dictation, followed by young men who killed off what was real in them and recorded by secretaries who derived a complete pedagogy from the recording threshold of Ellora.
At conferences of the art-education movement "the possibility of trans- lation in the deepest sense" was rejected precisely in a figure who pro- moted translatability and world literature. Stephan Waetzoldt, an official in the Prussian Ministry of Culture, Education, and Church Affairs, ex- perimented with native and foreign students to determine whether it was possible to translate Goethe's poem "Dedication. " His results were:
It isnomore possible for a Frenchman to become a German than it is to translate French into German or vice versa. Only where everyday matters, the banal, or the smctly mathematical are expressed, can there be any question of real translation. One can rethink or re-form something in another language, in another image of
REBUS 267
? 268 1900
the world, but one can never actually translate. How could you ever translate
Musset, and how could you ever translate Goethe! ''
The imaginary (the everyday) and the real (the mathematical) can thus be translated, but the symbolic allows only transpositions. Poems there- fore provide the greatest inner resistance to translation. To demonstrate (again in opposition to Goethe) that the poetic effect is nearly lost in prose translations, despite his own doctrine of hermeneutic understand- ing, Dilthey cited Fechner, the inventor of psychophysics. " Reference to scientific studies was the innovation here. Magical or theological un- translatability was an ancient topos that became fashionable again circa 1900,"but no appeal to magical spells could hide the fact that psycho- technical untranslatability had been experimentally and recently estab- lished rather than miraculously found.
Magical spells or incantations are isolated, foreign bodies in actual lan- guages; circa 1900,however, entire artificial languages were deliberately created. Referring to his contemporaries, Morgenstern claimed the right of "imaginative youths . . . to invent a tribe of Indians and all it entails, its language and national hymns" and, with reference to his "Lalulii," termed himself "one of the most enthusiastic Volapukists. " Around I885,there was a fashionable project to construct "Ideal-Romanic" (reminiscent of the world language of Volapiik) as an extract of the vari- ous forms of Vulgar Latin. Lott, Liptay, and Daniel Rosa contributed to this linguistically much "more solid edifice,"" as did (a little later) a stu- dent of Romance languages by the name of George, who invented his Lin- gua Romana in 1889. '"
The Lingua Romana allowed George to anticipate Waetzoldt's experi- ments with students using his own Germanic and Romance-language me- dium: he wrote translations of Ideal-Romanic poems in German and vice versa. Since Champollion, the decoding of unknown languages had rested upon the foundation of a bilingual informant. But this was not so for the languages that George constructed at the age of seven or nine for himself and his friends, shortly before Morgenstern's Indian language game. His poem "Origins" presents a childhood on the pagan-Roman Rhine, which has come under the influence of the language of the Church-until George counters the traditional incantation hosanna with one of his own making.
Auf diesen triirnrnern hob die kirche dann ihr haupr Die freien nackten leiber hat sie streng gestaupr Doch erbte sie die prachte die nur starrend schliefen Und iibergab das maass der h6hen und der tiefen Dem sinn der beirn hosiannah iiber wolken blieb Und dann zerknirscht sich an den griberplatten neb.
? Doch an dem flusse im schilfpalaste
Trieb uns der wollust erhabensterschwall: In einem sange den keiner erfasste
Waren wir heischer und herrscher vom All. S,iissurrd befeuernd wie Attikas choros Uber die hiigel und inseln klang:
CO BESOSO PASOJE PTOROS
co ES ON HAMA PASOJEBOAN.
The Church then reared her head above these stones, and she Grew stem and scourged the flesh she found too bare and free. But she was heir to pomp, aflash in death-likesleeping,
And gave the standard set for height and depths in keeping
To minds that in Hosannahs wheeled above the clouds
And on the slabs of tombs in self-abasementbowed.
But near the stream in a palace of reed
On by the tide of our lust we were swirled, Singing an anthem which no one could read, We were the masters and lords of the world. Sweet and inciting as Attica's chorus
Over the mountains and islands flung:
CO BESOSO PASOJE PTOROS
co ES ON HAMA PASOJE~ 0 ~ r ; r . l ~
The poem enacts its theme. The secret language of the IMRI triumphs because it remains a norn bourn. George would quote and allude to it many times," would even present it in conversation to a linguist and ex- pert in secret languages, who immediately confirmed that it was a rare example of wholly invented grammars and vocabularies "-but the great- est translator in the German language did not think of translating it as well. When George's disciples discovered a handwritten translation of portions of the Odyssey into the IMRI language among George's papers, it was logical and not merely pious of them to destroy the single bilingual document.
According to Nietzsche, language exists only because nature has thrown away the keys to its secrets. George's quotation from his own lan- guage, in a poem entitled "Origins," shows that the writers of 1900 would yield nothing to nature. co BESOSO PASOJE PTOROS / co ES ON HAMA PASOJE BOAN. How painhlly trivial, then, is the "suspicion" of a literary critic that "the content of those lines could be painfully trivial. "'" Precisely because the IMRI undo the act with which the Church trans- ferred the measure of heights and depths to meaning or the signified, many worse things are possible: the two lines might not have any content whatsoever.
Literature that simulates or is constructed out of secret languages and
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that thus always stands under the suspicion of being "a kind of non- sense,"" forces interpretation to rearrange its techniques. The classical path to origins in the soul or childhood of the author is gone; a "littt- rature 5 rtbus" demands (not only with Dilthey) an objective interpre- tation on the model of cryptographic decoding techniques. The "new symbolism" employs "symbols in a completely different way" than was common in the classical-romantic lyric; it takes not "feeling itself" as its theme "but another and distant object" under the rules of the transposi- tion of media. " Thus a technical, rather than a psychological-historical, understanding retransposes or decodes the transposition. Georg Simmel demonstrated this for poetic works as well as for black-box machines.
A creation of the mind that is intended to be understood can be compared to a problem or puzzle that the inventor has constructed with a code word. If some- one attempting to solve the puzzle should find a second word, one that, objec- tively, solves the puzzle with equal logical and poetic success, the second word is as perfectly "correct" a solution as the one intended by the poet; indeed the latter has not the slightest priority over the former or over all the other, in principle unlimited, code words that might still be found. "
Interpretation is only a special instance of the general technique of transposing media. There is no psychological bridge between the en- coding author and the decoding interpreter, but a technical contest. Each has at his disposal a nom bourn, so that with luck, which nothing and no one guarantees, the elements and associative rules of Medium A can be reproduced in the elements and associative rules of Medium B. When Bettina Brentano attempted to interpret Goethe's "Charade" as a recipro- cal declaration of love, without being able to crack the Herzlieb code, she was unfortunately working in a different discourse network. Had she been able to attend Simmel'sseminars in Strasbourg, as many women did around 1900,much would have been easier. An interpretive method without an author as idol obviates not only the vain effort of deciphering, but also the threat of discovering Herzlieb in the riddle after all.
Indeed, for short periods the transposition of media can be lifesaving. In 1902Emil Strauss published a novel about a gymnasium student and born musician who is driven to suicide by the dust-covered new human- ism of his teachers and their lesson plans. After having been forbidden to play his beloved violin, Heinrich Lindner spends every afternoon doing his homework.
During the first few days it was not so bad; indeed, he thought with slight bitter- ness: Everything is turning out well! But on the fourth day he suddenly caught himself not concentratingonthe equation he was supposed to he solving but read- ing the letters as notes, and, without being aware of it, he had already hummed a whole page of the hook.
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"Good God! "he cried out laughing, "what nonsense! " But he could not resist looking at the page once more and consciously attempting to see if there might be, somewhere among the boring letters, a hidden musical combination. Soon, however, he was no longer laughing; he noticed that he could no longer concen- trate on the mathematical value of the letters, and that the simplest sequence of letters would remind him of a musical phrase or suggest a motif. "
It is thus sheer mockery when the obtuse bureaucrats hermeneutically certify that their problem student, despite "very irregular reading," is ca- pable of "penetrating the spirit of an author. ''2' One who reads note val- ues rather than algebraic variables (and also letters in other places), is proceeding neither irregularly nor according to an author's psychology. His reading is conceivably a precise transposition of media and can be interpreted and legitimized by Simmel's objective interpretation. It is no less radical an act in that Lindner is not alone. His contemporary Alban Berg transposed letters into notes (as a means of erotic disguise); for the hero of the novel, the same process is an unconscious and thus lifesaving compulsion, a special instance of alexia with the purpose of evading high school alphabetizing. In fact, research into speech deficits has uncovered cases (aside from the strategic simulation of aphasia) in which patients "lose words, but retain the meaning of notes. "'"
The Trio for Piano, Violin,and Violincello by Heinrich Lindner, Opus I , is subsequently inspired by a train station. The composer manque hears the stationmaster sing commands as melodies (like the "children who while playing give rhythm and alternation to their calls"). Shortly afterwards the concourse sounds in a confusion of voices, but this does
nothing to disturb Lindner's musical dream, because all media circa 1900 presuppose white noise. The "confusion of voices, letting no single sound reach or disturb him," inspires the precocious and supposedly ungifted student to Opus I?
If the transposition of media can make musical notes out of letters and scores out of a confusion of voices, a decoding of the darkest and least translatable of texts is also possible and necessary. "The Great Lalula" has, if not meaning, at least method, and not merely as "a more or less modulatory expression of an entirely definite and to the greatest extent exscene worldcomprehensivewordchildandartview. "'* For the decoding that Morgenstern himself produced, albeit as "Jeremias Mueller, Ph. D. "- that is, with professional distance from his own wordchildandart-allows no modulation whatsoever.
THE GREAT LALULA
Too much has been attributed to this song so far. All it hides is simply- checkmate.
No chess player will ever have understood it any other way. But in order to accommodatethe layman and beginner, I will outline the position here.
Kroklokwafii = K a 5 (white) king a 5. The question mark signifies some
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question as to whether the position of the king might be stronger in another posi- tion. But let us proceed.
Semememi! = S e I (black) knight e I . Theexclamation point signifies a strong position. ''
And so on and so forth, until all the nonsense words are exhausted and a crazy checkmate position is left. The self-commentary, far from translat- ing any life of the soul, is once again a transposition of media. The con- tents of the system of notation count only insofar as they equal a hom- onym in the second system. (Nothing in S e I explains the m and i of Semememi. ) Whether from algebraic variable to note values or from letters to chess abbreviations, every transposition leaves gaps. Most im- portantly, however, the result is never a surplus of meaning. "T' much has been attributed to this song so far"-that could be written on the gravestone of an entire literary criticism.
Attention to materials and the transposition of media are two sides of the same positivism. Only the methodologically rigorous isolation of in- dividual groups of signs or cultural technologies can make such exact connections possible. Voice and gesture, lettering and ornament, p'icture and sound, letters and notes, Stefan George script and the "oral reading of poems'' "-all of these connections presuppose technical analyses. There are odd and quite compelling indications of this.
When Morgenstern's late master invented a new type of dance, what had once been a parody of explication, as in "Lalulii," became dead se- rious. Eurythmy consisted in taking letter after letter, part of speech after part of speech, out of Goethe's poems and assigning to each particular signifier an iterable expressive gesture. Once these had been definitively established, the master, Rudolf Steiner, would simply command "faster, faster"-and the female disciples, whose "own, very wise head is some- what out of it, help the essential power of the sound gain its autonomous effect. " 'I
Whether or not such women were of flesh and blood has nothing to do with the parallel connection of media. The Edison of Villiers' novel con- structs a mechanical Eve with a phonographic vocabulary of 2 x 7 hours playing time rather than human lungs and so-called linguistic compe- tence. Because this vocabulary is denumerable, Edison is able to syn- chronize Eve's recorded speech capacity with her no less mechanical ex- pressive movement^. '^ What will and must strike the future beloved of the future woman as a coherent organism is actually technological eurythmy.
What happened in the novel also happened in reality, but with far- reaching sociohistorical effects. From the very beginning the silent film was coupled (either mechanically or through subaltern accompanists)'' with recorded sound. The two separate media, picture without sound and
? sound without picture, allowed synchronization. The progressive literati Albert Ehrenstein, Walter Hasenclever, Else Lasker-Schiiler, Kurt Pinthus, Franz Werfel, and Paul Zech were dismayed that "dismal background piano clinking" and (the scene is Dessau in 1913)"a narrator comment- ing on the action in a mighty Saxon accent" drowned out the film. " But their suggested improvements, all of which tended toward a media-true lbrt pour l'urt of the silent film, themselves coupled the movies and the professionalism of writers. The screenplays that Pinthus and his com- rades offered to the industry as their Movie Book demonstrate with every word that the untranslatability of media is essential to the possibility of their coupling and transposition.
Psychoanalysis and Its Shadow
The transposition of media could be applied from jokes to mysticism to the culture industry. Moreover, it could be grounded methodologi- cally, and so it became the paradigm of a new science. Freud's Interpreta- tion of Dreams, in the date on its title page proudly and proleptically dis- playing the zero number of a new century, inaugurated the transposition of media as science.
Before there can be any interpretation of dreams, three secular falla- cies need to be dismissed. The first is the philosophers' prejudice, which holds that dreams are without objective, reasonable connection and are unworthy of interpretation. As opposed to Hegel (whom, justifiably, he cites only indirectly),' Freud prefers to follow the lay opinion that as- sumes "a meaning, though a hidden one" in the dream. But popular dream interpretation has remained translation in two complementary ways: it makes the whole dream "symbolic" of global meanings, or it translates parts of a dream by "mechanically transferring" each part "into another sign having a known meaning, in accordance with a fixed key. "z Both techniques, the analogical and the digital, presuppose that the two media, the dream and language, are either similar or coextensive. The new science rejects these two views as naive. In a well-known com- parison, Freud defines his procedure of strict transposition of media.
The dream-thoughts and the dream-content are presented to us like two versions of the same subject-matter in two different languages. Or, more properly, the dream-content seems like a transcript of the dream-thoughts into another mode of expression, whose characters and syntactic laws it is our business to discover by comparing the original and the translation. The dream-thoughts are imme- diately comprehensible, as soon as we have learnt them. The dream-content, on the other hand, is expressed as it were in a pictographic script, the characters of which have to be transposed individually into the language of the dream thoughts. If we attempted to read these characters according to their pictoral
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? value instead of accordingto their symbolic relation, we should clearly be led into error. Suppose I have a picture-puzzle, a rebus, in front of me. It depicts a house with a boat on its roof, a single letter of the alphabet, the figure of a running man whose head has been conjured away, and so on. Now I might be misled into rais- ing objections and declaring that the picture as a whole and its component parts are nonsensical. A b a t has no business to beon the roof of a house, and a head- less man cannot run. Moreover, the man is bigger than the house; and if the whole picture is intended to represent a landscape, letters of the alphabet are out of place in it since such objects d o not occur in nature. But obviously we can only form a proper judgement of the rebus if we put aside criticisms such as these of the whole composition and its parts and if, instead, we try to replace each sepa- rate element by a syllable or word that can be represented by that element in some way or other. The words which are put together in this way are no longer non- sensical but may form a poetical phrase of the greatest beauty and significance. A dream is a picture-puzzle of this sort and o u r predecessors in the field of dream- interpretation have made the mistake of treating the rebus as a pictorial composi- tion: and as such it has seemed to them nonsensical and worthless. '
Interpretive techniques that treat texts as charades or dreams as pic- ture puzzles have nothing to d o with hermeneutics, because they d o not translate. The translation of a rebus fails because letters do not occur in nature, the ultimate reference of all translation. In George's poem "The Word," the poetic imagination and the treasury of language are not co- extensive, just as in Freud's comparison the picture of the landscape is not coextensive with an alphabetic sign system. Negative findings such as these necessitated a new approach. In order to transpose the manifest content of dreams into latent dream thoughts, each of the two media must first be designated as defined sets of elements with defined rules of association (laws of articulation). If Faust marked the moment in the his- tory of the sign in which there was no awareness of the paradigmatic axis, The Interpretation of Dreams conducts the analysis of signs solely ac- cording to the place values of discrete elements. . It does not establish the status of a symbol in the classical sense-in other words, a transcenden- tal signified, which previously absorbed all words, above all the word word. In its place there are now separate subsystems of signifiers, in which the parts of the rebus must be tentatively placed until they fit in a subsystem. Rebus is the instrumental case of res: things can be used like words and words like things. Interpretation has everything to learn from "the linguistic tricks of children, who sometimes actually treat words as though they were objects, and moreover invent new languages and ar- tificial syntactic forms. " Therefore every manipulation of letters and words is allowed within the framework of a determined language. Dreams, "impossible as a rule to translate into a foreign language," 'trav- erse all the associative domains of a given language. The transposition of media is thus an exact correlate of untranslatability.
? Neither similar nor coextensive, dream-content and dream-thoughts relate to one another like "Laluli" and checkmate in chess. Freud, "one of the most daring language adventurers and word mystics," is also "a brother of Morgenstem. "' The decoded dream-content is no more poetry than chess notations are poems. Dreams could pass as Poetry only as long as optical and acoustical hallucinations were counted as part of the dream. Nothing remains of the beautiful appearance when the elements of a dream-content are transposed one by one into signifiers, even if the result is a poetical phrase of the greatest significance. Freud's irony is in- tended only for those who would see in the picture puzzle the substitutive sensuousness of a drawing or landscape. As true "syllabic chemi~try"' with which the decoding method competes, the dream is already a piece of technique distant from nature and painted landscapes.
But this technique bears the stamp of its era. Bahr, for example, em- phasized that "nature," where it could "express itself freely and without restraint," namely in dreams, "proceeds punctually and exactly accord- ing to the prescription of the new school" of symbolist "rebus litera- ture. "' With Freud, dream interpretation presupposes cutting apart any continuous series of images before syllables or words can substitute for them. It is no accident that the rebus Freud describes or makes up con- tains a running figure whose head has been conjured away. Only a cripple without a head yields an unconscious, and only the dismembered phe- nomena of the dream yield readable script. The poem of the picket fence divides syllables by the space between them in exactly the same way; and in exactly the same way the film camera cuts up continuous movement. The fact that The Interpretation of Dreams ignores the phenomenon of the dream is the first step toward deciphering dreams. Transpositions liquidate the medium from which they proceed. Every syllable and word of Freud's requirement that one substitute for every image a syllable or word is to be taken literally. This is demonstrated in his treatment of hys- terics, who are "for the most part visually oriented. "
Once a picture has emerged from the patient's memory, we may hear him say that it becomes fragmentary and obscure in proportion as he proceeds with his de- scription of it. The patient is, as it were, getting rid of it by turning it into words. We go on to examine the memory picture itself in order to discover the direction in which our work is to proceed. "Look at the picture once more. Has it dis- appeared? " "Most of it, yes, but I still see this detail. " "Then this residue must still mean something. Either you will see something new in addition to it, or something will occur to you in connection with it. " When this work has been accomplished, the patient's field of vision is once more free and we can conjure up another picture. On other occasions, however, a picture of this kind will remain obstinately before the patient's inward eye, in spite of his having described it; and this is an indication to me that he still has something important to tell me about
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the topic of the picture. As soon as this has been done the picture vanishes, like a ghost that has been laid. '"
F. L. Goltz showed that A Dog Without a Cerebrumhas no visual rep- resentations. Freud shows how one can eliminate images from a dream or memory without a scalpel (and attribute the elimination to the pa- tients themselves). "Putting into words" blinds the "inner eye" in which Anselmus and Hoffmann delighted. Sensitive souls can repeat the fashion- able condemnation that Freud burdened an economy of libidinal expen- diture with an obsolete Mosaic ban on images. " But it was one of the few options left to writers in the discourse network of 1900. Up against a competition that could replace substitutive sensuality with the real flow of data, the administrators of words swore by the phrase "Look at the image again. Has it disappeared? " The flood of images is literally ex- hausted, that is, taken apart element by element in such paradoxical questions. When even the most imaginative hysterics lose their store of images on the couch, they also learn the renunciation that writers com- pleted and announced circa 1900:"Without the word, no thing can be. ""
Und weinen dass die bilder immer fliehen Die in s c h h e r finsternis gediehen-
Wann der klare kalte morgen droht.
And weep because the visions which assail In exultant darknessalways pale
When the clear and cold of dawn return. "
George wrote it down, and Schonberg'smusic made it unforgettable . . . But what spirit has been laid to rest once the hysteric's flood of images has been transposed into words? It is impossible to identify with cer- tainty, but there are indices. The images appear before an inner eye; they appear in a malady that, by contrast to imageless obsessional neurosis, most commonly affects women; they illustrate a love that is obedience to the nuclear family. Could the spirit that Freud drives out not be simply
the classical function of the feminine reader? The hystericizing of women circa 1800,after all, consisted in teaching them to read in such a way that poetic content was translated, through enjoyment and hallucination, into signifieds. What was brought to light on the couch may thus have been only a historical sediment," at the moment when it became dysfunc- tional, in order to teach another kind of reading, the literal, of everyday experience. Psychoanalysis would have stood at the spot of a "bifurca- tion" that from 1900on divided high and popular cultures according to the "phrase, book or picture; there is no third choice. "" Women, chil- dren, and the insane, instead of continuing to dream images in books, discovered the unconscious of the movie house; the science of psycho-
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analysis, by contrast, discovered in women, children, and the insane, in order to inscribe it into them, an elite unconscious of secret scriptural codes. '6At the end of her cure, one of Freud's famous hysterics dreamed that even she was reading calmly in a "big book. "''
Immediately after the initial showing of the first German art film, Otto Rank began to psychoanalyze it. One of his assumptions was "that repre- sentation in the movies, which is suggestive of dream technique in more than one respect, expresses in clear and sensual picture language certain psychological conditions and connections that the Poet cannot always grasp with words. "'" Instead of pursuing such associations, Rank trans- posed the film sequences of The Student of Prague serially into the lexi- con of literary doppelganger motifs and this lexicon in turn into the ana- lytic theory of narcissism. Professional readers overlook the fact that the doppelganger motif films the act of filming itself. The movies are only the "actual psychic surface," the "arbitrary and banal starting point for broaching extensive psychological problems. "" Rank is thus quite con- vinced of the manifest-latent distinction-not only for the psychic appa- ratus, but for the connection between the technical and literary.
And Freud? In 1883, directly continuing the work of Muybridge, Albert Londe built an electrical "short-exposure series" camera, and two years later Charcot used it to film his hysteric patients in the SalpOtriire. The young neurologist Freud was watching. zoBut for him, as well, film recordings-that is, the cutting up of the great hysterical curve-were only an arbitrary and banal starting point. His approach to hysterics broached the completely different problem of exhausting the flood of im- ages. Movies aren't mentioned in The Interpretation of Dreams. Uwe Gaube's fine study Film and Dreams fills this gap by citing American psychologists, who read the manifest dream-content cinematographi- cally. " Philologically and historically speaking, however, it remains a fact that Freud did not even ignore the Other of his decoding. The filmlike, presentative symbolism of the dream images vanished in the rhetorical- scriptural domain instituted by psychoanalysis. Whatever "visual forms of the flight of ideas" haunted unfolding dreams were excluded. zzAs with Saussure, whose linguistics could begin only after the mythical separation of firmament and ~ a t e r , ~of' thoughts and sound, of anything halluci- natory and undifferentiated, the movie pleasures of viewers like Ronne and Pinthus remained a limit concept on the system'sedge. 'The unity of this world appears to me to be something obvious, unworthy of empha- sis. What interests me is the dissection and division of something that would otherwise be lost in the primal SOU^. "^'
The soup is thus not denied, but circumvented. That was the profes- sional path, by contrast to mystical and philosophical contemporaries.
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Rudolf Steiner made into a secret doctrine Benedict's discovery that those saved from death had seen their lives pass before them as in a time-lapse film. " Henri Bergson denounced, in favor of his Creative Evolution, the "cinematographic mechanism of consciousness," which was unable to process the continuous flow of the durke and was limited to discrete im- ages. z6The philosophy of life thus became a kind of movie that would have sacrificed its working principle, the cutting of images, to what was only a cunningly produced illusion in the viewer. Freud, however, per- sisted, like the researcher on the tachistoscope, in investigating a mechan- ics of dreamwork that was accomplished not by an illusory consciousness but by the unconscious itself.
The fact that psychoanalysis, given the options of cinematic dream and the tachistoscope, chose the symbolic method is indicative of its place in the system of sciences in 1900. This place had nothing to do with a "scientific self-misunderstanding" and for that reason also had little to d o with the human sciences. " In his admirable uncertainty about whether the return of language circa 1900represented the last moraine of transcen- dental knowledge or a new beginning, Foucault placed psychoanalysis, ethnology, and structural linguistics in a position where the human sci- ences' inner perspective on Man was transversed by language as an ex- terior element. The uncertainty arose because Foucault conceived dis- cursive rules as comprehensible and therefore overlooked technologies. But innovations in the technology of information are what produced the specificity of the discourse network of 1900,separating it from transcen- dental knowledge and thus separating psychoanalysis from all human sciences.
Freud's early work O n Aphasia was a brilliant, immediately acclaimed critique of brain physiology and its relation to language. Without doing any original experiments or dissections, the neurologist demonstrated to his colleagues that their all too localized language centers did not take into account the primacy of function. The critic maintained his allegiance to all the assumptions of that theory of language; he drew conclusions from deficiencies and isolated discursive functions, although not pri- marily in an anatomical sense. His Project for a Scientific Psychology consequently. contains a topical model of isolated functions (conscious- ness and the unconscious), whose positions remain strictly functional. The Project provided the very model of contemporary models; the soul became a black box. One need only compare the hypothetical pathways, discharges, cathexes, and (of course discrete) neurones of Freud's text with statements about the material of brain physiology, which, since Sigmund Exner, had described the brain as a "street system" with more or less
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deeply engraved "driving tracks,"*8or as a network of telegraphic "relay stations" with more or less prompt connection^. ^^ Freud's mental appa- ratus, which has recently been interpreted as protostructuralist, merely conformstothescientificstandardsof itsday. " Thesoledifference,though one fraught with consequences, between it and neurophysiology is its lack of anatomical localization. Psychoanalysis, not content with looking forward to "filling in this gap" in a distant future," undertook another kind of localization.
Freud's study of aphasia inherited all the material on speech deficits and defects that doctors had obtained by distinguishing and localizing in- dividual aphasias. " 'Quill pen' instead of 'pencil,' 'butter' [Butter] for 'mother' [Mutter],'Fother' for 'father' and 'mother'" 'I are only selected examples, and their oddly Freudian quality is not just an effect of the con- text they appear in. The Psychopathology of Everyduy Life thankfully made use of the parapraxes in speaking, reading, and writing that the In- dogermanic linguist Rudolf Meringer and the psychiatrist Karl Mayer had gathered from colleagues and patients, in their attempt to demon- strate, first, that parapraxes were not a matter of free ''subjectivity"3' and, second, that they could be localized in an anatomically conceived system of language rules. Freud thus had an immense store of nonsense at his disposal, material that had been statistically ordered by doctors and linguists so as to provide inferences from the known deficiencies to brain functions and from those to language as a system. But anyone who attacks localization breaks the only thread holding together the statistics and lists. The collection of nonsense became a mere aggregate. That was reason enough to reverse the sorting procedure. Instead of ordering the data of countless speakers in columns until the rules of language emerged, psychoanalysis assembled the linguistic errors of one speaker into a text in which the rules of his individual speech came to light.
There were sound psychophysical premises for such a methodological shift. The psychoanalytic distinctions of condensation and displacement, metaphor and metonymy, on the one hand, and the structural linguistic distinction of the paradigmatic and syntagmatic on the other, are only transpositions of the fundamental principle of associationist psychology. Ziehen established that all associations play only on similarity or con- tiguity, on the paradigmatic or syntagmatic axes. "
Scientific discretion led Meringer and Mayer to indicate only paren- thetically and with abbreviations which colleagues or patients committed particular solecisms; they recorded the fine specimen "Freuer-Breudian method"" under the rubric initial-consonant-syllabic confusion, or ac- cording to rules of similarity. Freud had only to leaf through the con- tiguity of their pages to find the same speaker committing another distor-
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tion of Freud-and the Breuer-Freudian method could suppose, quite unlinguistically, that the particular academic "was a colleague and not particularly delighted with this method. " I6 Nothing could be easier. The experimental or statistical jumble of syllables is given another location on paper. Rather than placing fother, the word combined from father and mother, under the heading of general paraphrase, as would have been done in the early days of neurology, the analyst Freud reads it, in the con- text of all the others provided by the same patient, as part of a single rebus. Of course, father-and-mother is this context.
The same shift in method also brought Jung to psychoanalysis. His first efforts in psychiatry carried on the statistical experiments in associa- tion and flight of ideas of investigators like Emil Kraepelin, Ziehen, and Stransky, although his subjects were limited to the patients in Eugen Bleuler's institute in Burgholzli. From report to report the statistics di- minished and the space devoted to particular cases increased. Just two associations of a hysteric woman, read together, "demonstrate beau- tifully" that "the conscious ego is merely a marionette that dances on the stage of a hidden automatic mechanism. "" Thus one day Jung reversed the sorting procedure and worked exhaustively with a single schizo- phrenic patient. All the patient's neologisms were recorded and spoken back to her, until "all associations" of each "stimulus word" were pro- duced and could in turn be used to produce associations, and so on, to the point where even hieroglyphs provided material for psychoanalytic decoding. '" But Jung was unable to hear that he had himself become a telephonic instrument of torture. "Her suffering had no rhyme or reason for her, it was a 'hieroglyphic' illness. The fact that she had been locked up for fourteen years, so that 'not even [her] breath could escape,' seemed to be nothing more than an exaggerated declaration of her forced institu- tionalization. The suffering through 'mouthpieces that are held in from the outside,' seems to refer to the 'telephone,' or voices. ""
Psychoanalysis does not cut across the human sciences from an outside called language; it traverses the field of psychophysics, working with the latter's premises and material. The shift of focus from language as system to speech does not imply that individuality has become the object of in- vestigations. "No one makes an arbitrary error in speech"-this already- established fact in anatomical and linguistic systems is brought to bear on the singular system of the unconscious.
