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hands on the wall <strong>of</strong> his room in the family<br />
home. 50 It has also recently been suggested that<br />
Nacht und Träume recalls paintings <strong>of</strong> the Agony in<br />
the Garden by Bellini, Mantegna, a copyist <strong>of</strong><br />
Correggio and Gossaert. 51<br />
The presence <strong>of</strong> Christian imagery (both<br />
visual and verbal) in <strong>Beckett</strong>’s plays does not, <strong>of</strong><br />
course, make him a Christian or even a religious<br />
dramatist. Often such images <strong>of</strong>fer a hope <strong>of</strong><br />
salvation that is never realised. Often, too, man is<br />
presented as a victim, trapped in his own suffering<br />
in a hostile world with an absent, indifferent, if not<br />
actively malevolent deity. Yet such religious images<br />
leave behind traces <strong>of</strong> spiritual aspiration, if not<br />
transcendence. And, at the very least, these<br />
frequently hidden or half-hidden echoes <strong>of</strong><br />
religious paintings (or writings) suggest far more<br />
than they state, weaving complex patterns <strong>of</strong> the<br />
explicit and the implicit. In Zeifman’s words, ‘it is<br />
this wedding <strong>of</strong> the implicit with the explicit that<br />
provides <strong>Beckett</strong>’s drama with its extraordinary<br />
religious density, the wellspring <strong>of</strong> both its beauty<br />
and its power’. 52<br />
The positions, postures and gestures <strong>of</strong> some <strong>of</strong><br />
<strong>Beckett</strong>’s late protagonists recall obliquely figures<br />
in <strong>Beckett</strong>’s beloved seventeenth-century Dutch<br />
paintings. They sit motionless or freeze their<br />
movements into immobility, moving steadily<br />
towards, yet still resisting, stasis. As visual<br />
parallels, one thinks particularly <strong>of</strong> late<br />
Rembrandts or late Vermeers – those now<br />
Pierre Chabert and Henry Pillsbury in Fin de partie, 1999<br />
IMAGES OF BECKETT 67