Wet Ink Ensemble: IPSA DIXIT Performance
Wet Ink Ensemble: IPSA DIXIT Performance
I. Poetics
For voice, fute, percussion, and violin
Text by Aristotle (trans. various, abridged/adapted Soper) and Sophocles
VI. Cipher
For voice and violin
i. jenny holzer feat. ludwig wittgenstein
ii. pietro bembo feat. michael drayton
iii. introducing sigmund freud
iv. guido d’arezzo presents sarah teasdale (feat. jenny holzer)
I. POETICS
For soprano, fute, violin, and percussion
What is art? Art is imitation. Art is imitation and the diferent arts may difer
in their medium of imitation. In the music of the ute and of the lyre, harmony
and rhythm are used, whereas in dancing only rhythm is used. Other arts use
language alone, although the use of a metre in a text that is not artistic does
not make its author a poet, nor does the use of more than one and that of
multiple frequently altering metres quite disqualify a poet. Tere are some
arts which use all of the media just described.
Tragedy is the imitation of an action not told but performed, using character,
mentality, spectacle, and music-making. Character allows us to evaluate the agents,
and is revealed through their mentality. Some think the audience incapable of
understanding art without the added element of excessive pantomime: this
error does not touch the artist, but is charged to the performers. Of the other
elements of tragedy (spectacle and music-making), spectacle may have emo-
tional resonance but does not belong to art, and the meaning of “music-making”
is obvious to everyone.
Any beautiful work of art that is so comprised of parts must have a certain
appropriate magnitude: not so small that it may be apprehended in an almost - Text by Sophocles, from Oedipus Rex
imperceptible moment of time, nor so large so as to lose the to holon [“one-
ness”]. In art, the appropriate magnitude is the time it takes for fortune to
change from good to bad. Te most important element of tragedy is the con- Te key to depicting emotion in art is truly to feel the emotions themselves.
struction of the plot. Tus the artist is either a talented specialist of imitation, or a lunatic who becomes
carried away.
Tragedy is the imitation of an action whose plot evokes elios [“pity”] and phobos
[“fear”]. We must therefore ask: what kinds of events strike us as terrible or –Text by Aristotle, abridged Soper
pitiable? Pathos may be evoked through the use of onstage murders, woundings,
and so on. Tese efects will be stronger if produced through surprise, and still
stronger if by apparent design. It is the job of the poet to use imitation to make
you enjoy these tragic emotions, which are best produced through anagnorsis
and perepeteia.
i. Go Away
When he says, “Go away and don’t come back,” you are hurt by the words
even though you know he does not mean what the words say, or rather you
think he probably means “Go away” because he is so angry at you he does not
want you anywhere near him right now, but you are quite sure he does not
want you to stay away, he must want you to come back, either soon or later,
depending on how quickly he may grow less angry during the time you are
away, how he may remember other less angry feelings he often has for you
that may soften his anger now. But though he does mean “Go away,” he does
not mean it as much as he means the anger that the words have in them, as he
also means the anger in the words “don’t come back.” He means all the anger
meant by someone who says such words and means what the words say, that
you should not come back, ever, or rather he means most of the anger meant
by such a person, for if he meant all the anger he would also mean what the
words themselves say, that you should not come back, ever. But, being angry,
if he were merely to say, “I’m very angry at you,” you would not be as hurt as
you are, or you would not be hurt at all, even though the degree of anger, if it
could be measured, might be exactly the same. Or perhaps the degree of anger
could not be the same. Or perhaps it could be the same but the anger would
have to be of a diferent kind, a kind that could be shared as a problem,
whereas this kind can be told only in these words he does not mean. So it is
not the anger in these words that hurts you, but the fact that he chooses to say
words to you that mean you should never come back, even though he does
not mean what the words say, even though only the words themselves mean
what they say.
Heart weeps.
Head tries to help heart.
Head tells heart how it is, again.
You will lose the ones you love. Tey will all go. But even the earth will go,
someday.
Heart feels better, then. III. RHETORIC
But the words of Head do not remain long in the ears of Heart. For soprano, fute, violin, and percussion
Heart is so new to this.
I want them back, says Heart.
Head is all Heart has. part two: rhetoric.
Help, Head. Help Heart.
Let rhetoric equal the ability of observing/the faculty of noting/the power to
see, under any given circumstances, all the available means of persuasion.
iii. Getting to Know Your Body
Tese means take three forms: ethos, character of the speaker; pathos, stirring
If your eyeballs move, this means that you’re thinking, or about to start thinking. of emotions; logos, persuasion through truth, or apparent truth, demonstrated
through speech. Tus rhetoric requires skilled command of logical reasoning,
If you don’t want to be thinking at this particular moment, try to keep your knowledge of how to excite the emotions, and personifcation of goodness and
eyeballs still. virtue. Means of persuasion other than these include contracts, witnesses,
oaths, laws, and torture: these may provide supplements to your argument.
“Go Away” from ALMOST NO MEMORY
(Farrar, Straus & Giroux, 1997). Copyright © In rhetoric, we begin with the Proeemion, which states the subject and leads
1997 by Lydia Davis. Performed with permission into the opening notes of the theme, e.g.: “Menen aideh Tea” [“Sing, Goddess, of
of the Denise Shannon Literary Agency, Inc. and the wrath of –”], or “Andra moeen apay Mousa” [“Tell me, O Muse, of the hero
the author. who –”], et cetera.
“Head, Heart,” and “Getting to Know Your Once we have stated the case, we must prove it, or seem to prove. We construct
Body” from VARIETIES OF DISTURBANCE logical arguments thus: “all [A] is [B]. [C] is [A]. Terefore, [C] is [B].” However
(Farrar, Straus & Giroux, 2009). Copyright © in Rhetoric merely stating that “[C] is [A], for it is [B]” will sufce.
2009 by Lydia Davis. Performed with permission
of the Denise Shannon Literary Agency, Inc. and Tese techniques are used in weaving a narrative, which will convince our lis-
the author. teners that the topic is essential and concerns no one more than themselves.
But remember that rhetoric seeks to in uence human action, and in human
action there is always more than a single possible choice: thus our premises
may be merely probably, not incontrovertibly, true.
All that remains is to remind our hearers of the facts of the argument, excite in
them an emotion of our choosing, and end in their good graces. Tus we conclude.
CR : Nearly dawn.
CR : Yes, several hours. SO : It means I will not be executed today, but three days from now.
SO : Why didn’t you wake me? CR : Ten Socrates, for the last time, I’m begging you: let me break you out of here!
CR : You were sleeping so peacefully, I didn’t want to disturb you. How can SO : Crito, I can only do what seems to me to be right, regardless of the pre-
you sleep like that? You’re about to be executed! dicament that I fnd myself in. Let’s examine the situation together, and
if I can’t convince you that it would be wrong to break the law by escaping,
SO : It would be unseemly for a man my age to resent having to die. then I’ll go with you. Ok?
SO : Tat’s true. So tell me, why’d you come so early? SO : Suppose that while we were planning to run away from here, or whatever
you want to call it, the laws were to appear before us and say:
CR : I’ve got some really bad news.
THE LAWS :Socrates, can you deny that you seek to destroy us, the Laws?
SO : What news? Te ship’s in from Delos? Do you imagine that a city can survive if its laws have no force?
CR : No, but it’s supposed to get here today. SO : Suppose we then reply:
SO : And I must die the following day, right? THE CITIZEN : Yes, I intend to destroy you, because I have been con-
demned unjustly.
CR : I guess so. Tat’s what the authorities say.
CR : Makes sense to me.
SO : Ten I don’t think that the ship will come in today.
SO : But then suppose the laws continue:
CR : Why not?
LA : Was this our understanding? Or did you not agree to abide by us, and to
SO : I had this dream last night...guess it’s good you didn’t wake me! obey our honest ruling? Did we not give you life through the marriage of
your parents? Did we not demand your education?
CR : What dream?
TC : I have no complaint against the laws of marriage or of child-rearing.
SO : A gloriously beautiful woman...dressed in a white robe...came up to me
and said: SO : Ten I guess they’d say:
“O, Socrates! Ah mahtiken trita toy, Pthian ar bolan hikoyo.” LA : Can you now deny you were our child, and our servant? Are you not thus
[“O Socrates, on the fourth day you will reach Pythia.”] bound to honor and obey us? Just as you may not harm your mother or
father, so you may not harm the laws!
V. METAPHYSICS
SO : What do you think Crito? Do the laws speak correctly? For soprano, fute, violin, and percussion
Te fact remains… We begin by wondering at observable facts (what is the diagonal of a square?
Why is a circle two pi?), advancing to somewhat more complex matters of
SO : Tey would say, greater concern (why does the moon wax and wane? What substance makes
up the stars? How is the solstice produced?), until we arrive at the most fun-
LA : …if you break your covenant with us, the Laws, you wrong the very state damentally difcult questions, most crucial, most basic, and yet most remote
which gave you life! And when you meet the laws of the next world, they from empirical reasoning: what is the nature of being?
will know how you abused us, their brothers!
Some say this nature resides in principles, made from opposites: odd and
Ah la ma say paysay Kriton poyan ha lagay, malona ha mas! even, one and many, male and female, good and bad. Some say that the source
[Do not listen to Crito, instead listen to us.] of being is one. Regardless, we may say that the search for truth is the search
for cause: what causes things to be?
SO : Tis is what I seem to hear them saying, just as the Koribanteyontes hear
music in a trance, and the sound of their words drowns out all voices. But We may consider four types of cause. Material cause, of what things are made:
speak, if you have anything to say. the cause of the ute is silver and gold. Formal cause, the form or the pattern:
the cause of the octave is a two-to-one ratio. Efcient cause, the source of the
—Text by Plato, abridged/adapted Soper movement: the cause of the drumroll is the percussionist. Final cause, the
ultimate purpose: our taste for enjoyment is the cause of music.
So much for the why, now as to the what: what does it mean to be? I do not
come to be myself only when I am musical, nor do I cease to be me when I
lose this characteristic. Terefore, there must be some fundamental substance
which is preserved despite alteration, as all complex sounds consist of the
same constituent parts.
When the physical characteristics of things, the length and breadth and depth,
are stripped away, that which remains we call “matter.” But matter cannot be
the fundamental substance, for that must be something eternal, which does VI. CIPHER
not change – as a circle is eternal, whole and complete and continuous. For soprano, fute, violin, and percussion
Form exists apart from matter. But is an object separate from its form? When i. Jenny Holzer feat. Ludwig Wittgenstein
the object is taken apart, the form no longer exists but the elements exist, and
these elements are made of elements. Te fundamental substance must be “I came to language because I wanted to be explicit about things...and it be-
indestructible, unable to be broken apart. came clear that the only way to do it was to use language. People can under-
stand you when you say...something.”
And if there exists no fundamental substance, but only individual things, we
can never know anything, for when individual things are removed from our - Jenny Holzer, interview in Te Progressive (Apr. 1993: 30)]
senses, how can we be completely certain that they still exist? Te fundamental
substance must exist apart from the realm of perceivable things. So one and the same sign can be common to two diferent symbols.
In this way the most fundamental confusions are easily produced.
Everything that changes is changed by something and into something which, In order to recognize a symbol by its sign, we must observe how it is used with
thus changed, then changes something into that which, thus changed, then a sense.
changes something into that which, thus changed, then changes something
into that which is changed and which changes. And this series must have a - Ludwig Wittgenstein, from Tractatus Logico-Philosophicus (trans. Frank P.
frst term, for beauty and perfect goodness is not in the fnal efect but in the Ramsey and C.K. Ogden)]
original cause, which produces change but is not itself changed, and which,
we have discovered, is eternal, indestructible, and which lies outside the em-
pirical world.
ii. Pietro Bembo feat. Michael Drayton
Somewhere, beyond the fxed starts, the First Mover produces all motion
through infnite time, and is itself unmoved: and has no motion but thought. ‘A:’...con ciò sia cosa che ella più di spirito, e più al cielo ne va esso spirito.
And we long to be in that state of supreme contemplation. [Translation: ‘A’... it is this [vowel] that sends out the most spirit, and so sends
the most spirit up to the heavens.]
And we sometimes are.
Viene ultimamente la ‘U;’ molto più ristretto, il che toglie alla bocca e allo spiri-
–Text by Aristotle (trans. various, abridged/adapted Soper) to dignità...
Debole e leggiero e chinato e tuttavia dolce spirito, è richiesto alla ‘I’...soave non-
dimeno alquanto.
[Translation: Weak and slight and bent, and yet with a sweet spirit, next we
come to ‘I,’ which is very gentle.]
fulfllment of a wish. If the dream, as this theory defnes it, represents a ful-
Buono è il suono della ‘O;’ allo spirito della quale mandar fuori, il che rotondo e flled wish, what is the cause of the striking and unfamiliar manner in which
sonoro nel fa uscire. this fulfllment is expressed?
[Translation: How good is the sounds of ‘O,’ which sends the spirit out with - Sigmund Freud, from Te Interpretation of Dreams (trans. James Strachey)]
lips quite extended, it is round and sonorous as it exits.]
-Pietro Bembo, from Prose della Volgar Lingua (trans. Soper)] iv. Guido d’Arezzo presents Sarah Teasdale (feat. Jenny Holzer)
...while we are abroad, Sicut omne quod dicitur scribitur, ita ad cantum redigitur omne quod scribitur,
Shall we not touch our lyre? canitur ergo quod dicitur.
Shall we not sing an ode?
...Tough in the utmost peak [Translation: Everything that can be spoken can be written, and everything
A while we do remain... that can be written can be made into song. Terefore everything that can be
spoken can be sung.]
– Michael Drayton, from An Ode Written in the Peak]
– Guido d’Arezzo, from Micrologus]
Kate Soper is a composer, performer, and writer who has been praised by
the New Yorker for her limpid, exacting vocalism, impetuous theatricality,
and... mastery of modernist style” and by the Boston Globe as “a composer of
trenchant, sometimes discomfting, power.” She has received awards from the
Guggenheim Foundation, the American Academy of Arts and Letters, the
Koussevitzky Foundation, and Chamber Music America, among others, and
has been commissioned by groups such as the Los Angeles Philharmonic, the
American Composers Orchestra, the Mivos String Quartet, and Yarn/
Wire. Upcoming projects include the NYC premiere of Te Ultimate Poem is
Abstract for soprano and chamber orchestra and Te Romance of the Rose, an
operatic investigation of allegory and courtly love from the Middle Ages to
the present day. Kate has been is a co-director and performing member of Wet
Ink since 2006. For more information: [Link].
[Link]
518.276.3921