"What shall I do now? What shall I do?".
I shall rush out as I am, and walk the street.
"With my hair down, so. What shall we do tomorrow?.
"What shall we ever do?" (Eliot 130-134).
Thus by the end of the passage, both people are interacting with each other positively, playing a game of chess. .
Another positive example of music (the playing of) as an action occurs in part IV, "Death by Water." In this section, the land is a dry and arid desert that is dead. Thunder can be heard from beyond distant mountains: "The shouting and the crying of thunder spring over distant mountains" (Eliot 325-326), however, it will not rain. The thunder is personified as having the human traits of shouting and crying. These are both acts of getting attention or communicating that are caused by negative emotions. .
Interestingly enough, the thunder can be compared to the crying of Philomel. She is an example of failed communication: "The change of Philomel, by the barbarous king and still she cried ears" (Eliot 99-103). This quote signifies the aftermath of when Philomel is raped by King Tereus, who cuts out her tongue so she can not disclose to anyone what has been done to her.
Thus human interaction is imagined and represented through the action of crying, which can be regarded negatively. But, unlike Philomel, whose cries are neglected or not being heard because of her unfortunate fate, the thunder, whose cries are heard, and are answered (by the rain) is portrayed in a positive manner.
A woman, who plays the violin with a strand of her hair, hears the thunder. This invokes beautiful music that brings the rains to the ruinous wasteland: "A woman drew her long black hair then a damp gust bringing rain" (ln. 378-395). .
The above is a form human interaction, which takes place between nature and man. The song, one might argue, is the salvation of the land. The "voice" has been heard and the thunder has renewed the wretched land.