The Waste Land: Difference between revisions
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{{Poem|author=T. S. Eliot|date=1922}} | |||
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Living nor dead, and I knew nothing, {{ln|40}} | Living nor dead, and I knew nothing, {{ln|40}} | ||
Looking into the heart of light,{{refn|'''the light''': cf. [[w:Dante Alighieri|Dante]]’s phrase from ''[[w:Divine Comedy#Paradiso|Paradiso]]'', xii 28: “''del cor dell’ una luci nuove''” (from the heart of one of the new lights).}} the silence.{{refn|[[w:Hyacinth (mythology)|Hyacinth]], loved by Apollo, was accidentally slain by the god, who then caused the flower bearing the youth’s name to grow from his blood. The hyacinth girl herself is forgotten by her lover—distracted by a vision of light. This is a reversal of Dante’s experience, who saw all of Paradise in [[w:Beatrice Portinari|Beatice]]’s eyes.}} | Looking into the heart of light,{{refn|'''the light''': cf. [[w:Dante Alighieri|Dante]]’s phrase from ''[[w:Divine Comedy#Paradiso|Paradiso]]'', xii 28: “''del cor dell’ una luci nuove''” (from the heart of one of the new lights).}} the silence.{{refn|[[w:Hyacinth (mythology)|Hyacinth]], loved by Apollo, was accidentally slain by the god, who then caused the flower bearing the youth’s name to grow from his blood. The hyacinth girl herself is forgotten by her lover—distracted by a vision of light. This is a reversal of Dante’s experience, who saw all of Paradise in [[w:Beatrice Portinari|Beatice]]’s eyes.}} | ||
''Öd’ und leer das Meer''.{{refn|''Tristan und Isolde'', III, verse 24 [E]: “Desolate and empty sea.” The dying Tristan hears this erroneous report as he waits for Isolde’s ship in the third act of [[w:Richard Wagner|Wagner]]’s opera. | ''Öd’ und leer das Meer''.{{refn|''Tristan und Isolde'', III, verse 24 [E]: “Desolate and empty sea.” The dying Tristan hears this erroneous report as he waits for Isolde’s ship in the third act of [[w:Richard Wagner|Wagner]]’s opera. The anguish of fractured love is added to the canvas. Tristan dies thinking Isolde will not come to him (though she is on her way).}} | ||
Madame Sosostris,{{refn|The name suggests an Egyptian fortuneteller that Eliot borrowed from [[w:Aldous Huxley|Aldous Huxley]]’s novel ''[[w:Crome Yellow|Crome Yellow]]''.}} famous clairvoyante,{{refn|Fear engendered by ignorance of the future comes next at a seance run by Madame Sosostris. She is both a debased form of the ancient Sibyl and a reflection of the diviners of Egypt (the name is masculine) who predicted the floods of the Nile by use of the Tarot. She reads the cards for her client, beginning with his own, “The drowned Phoenician Sailor,” the symbol of a fertility god annually thrown into the sea at the death of summer.}} | Madame Sosostris,{{refn|The name suggests an Egyptian fortuneteller that Eliot borrowed from [[w:Aldous Huxley|Aldous Huxley]]’s novel ''[[w:Crome Yellow|Crome Yellow]]''.}} famous clairvoyante,{{refn|Fear engendered by ignorance of the future comes next at a seance run by Madame Sosostris. She is both a debased form of the ancient Sibyl and a reflection of the diviners of Egypt (the name is masculine) who predicted the floods of the Nile by use of the Tarot. She reads the cards for her client, beginning with his own, “The drowned Phoenician Sailor,” the symbol of a fertility god annually thrown into the sea at the death of summer.}} | ||
Had a bad cold, nevertheless | Had a bad cold, nevertheless | ||
Is known to be the wisest woman in Europe, {{ln|45}} | Is known to be the wisest woman in Europe, {{ln|45}} | ||
With a wicked pack of cards.{{refn|I am not familiar with the exact constitution of the [[w:Tarot|Tarot]] pack of cards, from which I have obviously departed to suit my own convenience. [[w:The Hanged Man (Tarot card)|The Hanged Man]], a member of the traditional pack, fits my purpose in two ways: because he is associated in my mind with the Hanged God of [[w:James George Frazer|Frazer]], and because I associate him with the hooded figure in the passage of the disciples to [[w:Emmaus|Emmaus]] in | With a wicked pack of cards.{{refn|I am not familiar with the exact constitution of the [[w:Tarot|Tarot]] pack of cards, from which I have obviously departed to suit my own convenience. [[w:The Hanged Man (Tarot card)|The Hanged Man]], a member of the traditional pack, fits my purpose in two ways: because he is associated in my mind with the Hanged God of [[w:James George Frazer|Frazer]], and because I associate him with the hooded figure in the passage of the disciples to [[w:Emmaus|Emmaus]] in Part V. The Phoenician Sailor and the Merchant appear later; also the “crowds of people,” and Death by Water is executed in [[The Waste Land/4|Part IV]]. The Man with Three Staves (an authentic member of the Tarot pack) I associate, quite arbitrarily, with the [[w:Fisher King|Fisher King]] himself. [E] The Tarot pack of cards seems to have played a significant part in the ancient fertility rituals. Here it has degenerated into a fortune-teller’s property.}} Here, said she, | ||
Is your card, the drowned Phoenician Sailor, | Is your card, the drowned Phoenician Sailor, | ||
(Those are pearls that were his eyes.{{refn|'''Those . . . eyes''': From Ariel’s song to Prince Ferdinand in ''[[w:The Tempest|The Tempest]]'' (I.ii.398), touching on the “sea change” of King Alonzo, Ferdinand’s father, whom Ferdinand supposes to be drowned.}} Look!) | (Those are pearls that were his eyes.{{refn|'''Those . . . eyes''': From Ariel’s song to Prince Ferdinand in ''[[w:The Tempest|The Tempest]]'' (I.ii.398), touching on the “sea change” of King Alonzo, Ferdinand’s father, whom Ferdinand supposes to be drowned.}} Look!) | ||
Revision as of 07:29, 5 November 2025
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Nam Sybillam quidem Cumis ego ipse oculis meis vidi in ampulla pendere, et cum pueri illi dicerent: Στβμλλ τί Θέλεις; respondebat illa: άπσΘνειν Θελω.[1] |
| —T. S. Eliot (1922) |
Introduction and Context
Not only the title, but the plan and a good deal of the incidental symbolism of the poem were suggested by Miss Jessie L. Weston’s book on the Grail legend: From Ritual to Romance (Cambridge). Indeed, so deeply am I indebted, Miss Weston’s book will elucidate the difficulties of the poem much better than my notes can do; and I recommend it (apart from the great interest of the book itself) to any who think such elucidation of the poem worth the trouble. To another work of anthropology I am indebted in general, one which has influenced our generation profoundly; I mean The Golden Bough; I have used especially the two volumes Adonis, Attis, Osiris. Anyone who is acquainted with these works will immediately recognise in the poem certain references to vegetation ceremonies. [E] (Notes or portions of notes signed [E] are Eliot’s.)[90][91]
Questions for Consideration
Sample Journal Approaches
Notes & References
- ↑ This epigraph is from Petronius’ Satyricon. Apollo had granted the Sybil immortality, but she had forgotten to ask for perpetual youth, so she still aged. Literally: “I have seen with my own eyes the Sibyl hanging in a jar, and when the boys asked her ‘What do you want?’ She answered, ‘I want to die.’” Eliot’s note: The Sibyl’s words introduce one of the poem’s ambivalent concepts: (1) that life in the Waste Land is a living death; (2) that death may be made the means of rebirth.
- ↑ Pound suggested cuts and edits to the first manuscript of the poem.
- ↑ “The better craftsman.” From Dante’s Purgatory (26.117)
- ↑ From the Anglican burial ceremony.
- ↑ Compare to the beginning of The Canterbury Tales: General Prologue. Eliot’s opening reverses Chaucer’s joy in springtime. Several lines follow expressing resentment felt by the buried at being stirred into life again. This is followed by casual talk of tourists (it is summer now) in the Hofgarten. Again Chaucer is reversed, his pilgrims, devout or bawdy, had a definite goal, a shrine, while the secular tourist of Eliot wanders about sightseeing.
- ↑ “I am not Russian at all; I come from Lithuania, I am a real German.”
- ↑ This paragraph universalizes the terror with clutching roots and branches that grow from the “stony rubbish,” of fallen civilizations, and heightens it by allusion to the tribulations of Ezekiel, whom God addresses as “Son of man.” We are now in the midst of the true desert, with its “heap of broken images,” where “the dead tree gives no shelter.” The dead tree suggests, amoung other recollections, the arbre sec (dried tree) of medieval legend, i.e., the withered stump of fallen humanity, the sons of Adam. We are invited to “Come in under the shadow of this red rock,” where we will be shown “fear in a handful of dust”; the end of every man is the grave.
- ↑ Cf. Ezekiel 2:7 [E]: “Son of man, stand upon thy feet, and I will speak unto thee.”
- ↑ Cf. Ecclesiastes 12:5 [E]: “Also when they shall be afraid of that which is high, and fears shall be in the way . . . the grasshopper shall he a burden, and desire shall fail.”
- ↑ Cf. Isaiah 32:2, where it is said that at Christ’s coming “a man shall be . . . as rivers of water in a dry place, as the shadow of a great rock in a weary land.” In the Grail story as told by Wolfram von Eschenbach (Parzifal, ix 627 ff.), the Grail is said to be a stone, and those who are called to its quest are said to be called as children and to grow up under its shadow. (“As children the Grail doth call them, ’neath its shadow, they wax and grow.”)
- ↑ Cf. Genesis 2:7: “And the Lord God formed man of the dust of the ground.” And Genesis 3:19: “dust thou art, and unto dust shalt thou return.”
- ↑ “The wind blows fresh / To the Homeland / My Irish Girl / Where are you lingering?” V. Tristan und Isolde, I, verses 5-8. [E] The verses are sung by a sailor on the ship bringing the Irish Isolde to Cornwall.
- ↑ the light: cf. Dante’s phrase from Paradiso, xii 28: “del cor dell’ una luci nuove” (from the heart of one of the new lights).
- ↑ Hyacinth, loved by Apollo, was accidentally slain by the god, who then caused the flower bearing the youth’s name to grow from his blood. The hyacinth girl herself is forgotten by her lover—distracted by a vision of light. This is a reversal of Dante’s experience, who saw all of Paradise in Beatice’s eyes.
- ↑ Tristan und Isolde, III, verse 24 [E]: “Desolate and empty sea.” The dying Tristan hears this erroneous report as he waits for Isolde’s ship in the third act of Wagner’s opera. The anguish of fractured love is added to the canvas. Tristan dies thinking Isolde will not come to him (though she is on her way).
- ↑ The name suggests an Egyptian fortuneteller that Eliot borrowed from Aldous Huxley’s novel Crome Yellow.
- ↑ Fear engendered by ignorance of the future comes next at a seance run by Madame Sosostris. She is both a debased form of the ancient Sibyl and a reflection of the diviners of Egypt (the name is masculine) who predicted the floods of the Nile by use of the Tarot. She reads the cards for her client, beginning with his own, “The drowned Phoenician Sailor,” the symbol of a fertility god annually thrown into the sea at the death of summer.
- ↑ I am not familiar with the exact constitution of the Tarot pack of cards, from which I have obviously departed to suit my own convenience. The Hanged Man, a member of the traditional pack, fits my purpose in two ways: because he is associated in my mind with the Hanged God of Frazer, and because I associate him with the hooded figure in the passage of the disciples to Emmaus in Part V. The Phoenician Sailor and the Merchant appear later; also the “crowds of people,” and Death by Water is executed in Part IV. The Man with Three Staves (an authentic member of the Tarot pack) I associate, quite arbitrarily, with the Fisher King himself. [E] The Tarot pack of cards seems to have played a significant part in the ancient fertility rituals. Here it has degenerated into a fortune-teller’s property.
- ↑ Those . . . eyes: From Ariel’s song to Prince Ferdinand in The Tempest (I.ii.398), touching on the “sea change” of King Alonzo, Ferdinand’s father, whom Ferdinand supposes to be drowned.
- ↑ With ironic reminder of the Madonna, of whom there is a painting by Leonardo da Vinci entitled “Madonna of the Rocks.”
- ↑ She does not see the Hanged Man (suggesting the hanged Jesus of Nazareth, who appears as the hooded figure in part V).
- ↑ I.e., fear death of the old Adam by baptism into the life of the new Adam, Christ, could be one of several meanings.
- ↑ Cf. Baudelaire: Fourmillante cité, cité pleine de rêves, / Où le spectre en plein jour raccroche le passant. [E] “Swarming city, city full of dreams / Where the specter in broad daylight accosts the passerby.” Baudelaire, The Seven Old Men.
- ↑ Here is a nightmare vision of the “Unreal City,” with its slaves of a secular Mammon flowing over London Bridge on their way to work. Warfare in commerce and war on the battlefield are but two aspects of one activity, as Virgil and his commentators knew. The average businessman, here called Stetson, is one in the same with the average warrior in the commercial rivalry between Rome end Carthage at the battle of Mylae. By the end of part I, Stetson is identified with the poet and with the reader—with all of us for we all bear the mark of Cain.
- ↑ Cf. Dante’s Inferno, iii. 55-7: si lunga tratta / di gente, ch’io non avrei mai creduto / che morte tanta n’avesse disfatta. [E] “So long a train of people, that I should never have believed death had undone so many.”
- ↑ Cf. 63. Cf. Dante’s Inferno, iv. 25-27: Quivi, secondo che per ascoltare, / non avea pianto, ma' che di sospiri, / che l'aura eterna facevan tremare. [E] “Here there was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble.”
- ↑ King William Street is one of London’s most thronged with commuting office workers at the morning rush hour.
- ↑ A phenomenon which I have often noticed. [E]
- ↑ Nine is the hour when the business crowd must be at work. But cf. also, Matthew 27:45-6: “Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried out with a loud voice, saying . . . ‘My God, my God, why hast thou forsaken me?’”
- ↑ So Dante in the Inferno sees and stops friends. Stetson is simply a typical businessman’s name.
- ↑ The Battle of Mylae took place in 260 BC during the First Punic War—a “business” war—and was the first real naval battle between Carthage and the Roman Republic.
- ↑ Cf. Romans 6:3-5: “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” See the whole chapter.
- ↑ Cf. Psalm 22:20: “Deliver my soul from the sword; my darling from the power of the dog.” Also, Eliot’s lines in Marina: “Those who sharpen the tooth of the dog, meaning Death.”
- ↑ Cf. the Dirge in Webster’s The White Devil. [E]—sung by a mad woman to her son over the corpse of his brother whom he has killed.
- ↑ V. Baudelaire, Preface to Les Fleurs du Mal. [E] “Hypocrite reader!—my double—my brother!” Where the “menagerie” of men’s vices concluded with “Boredom.”
- ↑ A reference to Thomas Middleton’s 1624 play A Game at Chess.
- ↑ Cf. Antony and Cleopatra, II.ii.190. [E]: “The barge she sat in, like a burnished throne, / Burned on the water.”
- ↑ Laquearia. V. Aeneid, I. 726: dependent lychni laquearibus aureis incensi, et noctem flammis funalia vincunt. [E] “Blazing torches hang from the gold-panelled ceiling (laquearibus aureis), and torches conquer the night with flames.” In this scene, Dido throws a banquet for her future lover, Aeneas. Like Antony and Cleopatra’s affair, Aeneas and Dido’s also ends in tragedy.
- ↑ V. Milton, Paradise Lost, iv. 140 [E]. Milton describes Satan’s first glimpse of Eden.
- ↑ V. Ovid, Metamorphoses, vi, Philomela [E]. Philomela was raped by King Tereus who cut out her tongue so she could not tell her sister.
- ↑ Cf. Part III, l. 204 [E].
- ↑ The nightingale’s song.
- ↑ Cf. Part III, l. 195 [E].
- ↑ Cf. Webster: “Is the wind in that door still?” [E]
- ↑ Cf. Part I, l. 48.
- ↑ Cf. the game of chess in Middleton’s Women beware Women. [E]
- ↑ Demobilized, i.e., discharged from the army.
- ↑ The bartender’s warning that the pub is about to close. Perhaps a suggestion to take action to save their souls. Or it could be an inhumane disregard for Lil’s plight, a comment on the soullessness of capitalism.
- ↑ The pharmacist. Think: morning-after pill.
- ↑ Ham.
- ↑ An echo of Ophelia’s last words in Hamlet before she drowns herself.
- ↑ In his fire sermon, the Buddha denounces the lusts and passions for earthly experience. Follow the link next to read the whole sermon. In this section, Eliot shows these passions further deteriorating into sterility.
- ↑ V. Spenser, Prothalamion. [E]
- ↑ Cf. Day, Parliament of Bees:
“When of the sudden, listening, you shall hear, / A noise of horns and hunting, which shall bring / Actaeon to Diana in the spring, / Where all shall see her naked skin . . .” - ↑ Lake Geneva (where Eliot wrote much of The Waste Land). A leman is a mistress or lover.
- ↑ In Psalm 137:1, the exiled Hebrews sit by the rivers of Babylon and weep for their lost homeland.
- ↑ An echo of Andrew Marvell’s “To His Coy Mistress”: “But at my back I always hear / Time’s winged chariot hurrying near.”
- ↑ Cf. The Tempest, I.ii. [E]
- ↑ Cf. Day, Parliament of Bees: “When of the sudden, listening, you shall hear, / A noise of horns and hunting, which shall bring / Actaeon to Diana in the spring, / Where all shall see her naked skin...” [E]
- ↑ I do not know the origin of the ballad from which these lines are taken: it was reported to me from Sydney, Australia. [E]
- ↑ And oh, the sound of children, singing in the cupola! - V. Verlaine, Parsifal [E].
- ↑ Cf. Ovid Metamorphosis (Book VI, 519–562) where Tereus rapes Philomela and then cuts out her tongue for defying him.
- ↑ The currants were quoted at a price “carriage and insurance free to London”; and the Bill of Lading, etc. were to be handed to the buyer upon payment of the sight draft. [E]
- ↑ Tiresias, although a mere spectator and not indeed a “character,” is yet the most important personage in the poem, uniting all the rest. Just as the one-eyed merchant, seller of currants, melts into the Phoenician Sailor, and the latter is not wholly distinct from Ferdinand Prince of Naples, so all the women are one woman, and the two sexes meet in Tiresias. What Tiresias sees, in fact, is the substance of the poem. The whole passage from Ovid is of great anthropological interest: [E] He then goes on to quote a passage from Ovid wherein Tiresias spent part of his life as a woman and was able, therefore, to experience sex both as a man and a woman.
- ↑ This may not appear as exact as Sappho’s lines, but I had in mind the ’longshore’ or ’dory’ fisherman, who returns at nightfall. [E]
- ↑ A manufacturing town in Yorkshire that prospered because of World War 1.
- ↑ Tiresias appears in Sophocles’ Oedipus Rex and made prophecies around Thebes before dying.
- ↑ V. Goldsmith, the song in The Vicar of Wakefield. [E]
- ↑ V. The Tempest, as above. (Eliot’s note referring to l. 191)
- ↑ The interior of St. Magnus Martyr is to my mind one of the finest among Wren’s interiors. See The Proposed Demolition of Nineteen City Churches (P. S. King & Son, Ltd.). [E]
- ↑ The Song of the (three) Thames-daughters begins here. From line 292 to 306 inclusive they speak in turn. V. Götterdammerung, III. i: The Rhine-daughters. [E]
- ↑ East of London, the Isle of Dogs is a peninsula on the north bank of the Thames across from Greenwich.
- ↑ V. Froude, Elizabeth, vol. I, ch. iv, letter of De Quadra to Philip of Spain: In the afternoon we were in a barge, watching the games on the river. (The queen) was alone with Lord Robert and myself on the poop, when they began to talk nonsense, and went so far that Lord Robert at last said, as I was on the spot there was no reason why they should not be married if the queen pleased. [E]
- ↑ In the first part of Part V three themes are employed: the journey to Emmaus, the approach to the Chapel Perilous (see Miss Weston’s book) and the present decay of eastern Europe. Not only the title, but the plan and a good deal of the incidental symbolism of the poem were suggested by Miss Jessie L. Weston’s book on the Grail legend: From Ritual to Romance (Macmillan). Indeed, so deeply am I indebted, Miss Weston’s book will elucidate the difficulties of the poem much better than my notes can do; and I recommend it (apart from the great interest of the book itself) to any who think such elucidation of the poem worth the trouble. To another work of anthropology I am indebted in general, one which has influenced our generation profoundly; I mean The Golden Bough; I have used especially the two volumes Attis Adonis Osiris. Anyone who is acquainted with these works will immediately recognise in the poem certain references to vegetation ceremonies. [E]
- ↑ This is Turdus aonalaschkae pallasii, the hermit-thrush which I have heard in Quebec Province. Chapman says (Handbook of Birds of Eastern North America) “it is most at home in secluded woodland and thickety retreats. . . . Its notes are not remarkable for variety or volume, but in purity and sweetness of tone and exquisite modulation they are unequaled.” Its “water-dripping song” is justly celebrated. [E]
- ↑ The following lines were stimulated by the account of one of the Antarctic expeditions (I forget which, but I think one of Shackleton's): it was related that the party of explorers, at the extremity of their strength, had the constant delusion that there was one more member than could actually be counted. [E]
- ↑ 367–77 Cf. Hermann Hesse, Blick ins Chaos: “Schon ist halb Europa, schon ist zumindest der halbe Osten Europas auf dem Wege zum Chaos, fährt betrunken im heiligem Wahn am Abgrund entlang und singt dazu, singt betrunken und hymnisch wie Dmitri Karamasoff sang. Ueber diese Lieder lacht der Biirger beleidigt, der Heilige und Seher hört sie mit Tranen.” [E] A Glimpse into Chaos: “Already half of Europe, already at least the eastern half of Europe is on the way to chaos, driving drunk on holy delusion along the edge of an abyss and singing to it, drunk songs and hymnals like Dmitri Karamazov sang. Over these songs the commoner laughs scornfully, the saint and seer listens with tears on her cheeks.”
- ↑ The rooster’s crowing portends morning and perhaps the promise of renewal in a new day.
- ↑ “Datta, dayadhvam, damyata” (Give, sympathise, control). The fable of the meaning of the Thunder is found in the Brihadaranyaka-Upanishad, 5, I. A translation is found in Deussen’s Sechzig Upanishads des Veda, p. 489. [E]
- ↑ Cf. Webster, The White Devil, V, vi: “. . . they’ll remarry / Ere the worm pierce your winding-sheet, ere the spider / Make a thin curtain for your epitaphs.” [E]
- ↑ Cf. Inferno, XXXIII, 46: “ed io sentii chiavar l’uscio di sotto / all’orrible torre.” (“Below I heard them nailing up the door / Of the horrible tower”). Also F. H. Bradley, Appearance and Reality, p. 346. “My external sensations are no less private to myself than are my thoughts or my feelings. In either case my experience falls within my own circle, a circle closed on the outside; and, with all its elements alike, every sphere is opaque to the others which surround it. . . . In brief, regarded as an existence which appears in a soul, the whole world for each is peculiar and private to that soul.” [E]
- ↑ V. Weston: From Ritual to Romance; chapter on the Fisher King. [E]
- ↑ The only thing it seems an individual may do faced with the destruction of Western Civilization following World War I. This question is not only asked by the narrator about himself, but also resonates with the reader as a call to personal responsibility in finding meaning and order within one’s self. Renewal begins with the individual.
- ↑ V. Purgatorio, XXVI, 148. “‘Now I petition you, by that kind Power / Escorting you to the summit of the staircase, / At the appropriate time, recall my pain.’ / Then he hid himself in the refining fire.” [E]
- ↑ V. Pervigilium Veneris. Cf. Philomela in Parts II and III. [E]
- ↑ V. Gerard de Nerval, Sonnet El Desdichado. [E]
- ↑ In other words: these “fragments” support the narrator against the total devastation. This idea seems to be at the heart of Eliot’s “mythic method.”
- ↑ V. Kyd's Spanish Tragedy.
- ↑ Shantih. Repeated as here, a formal ending to an Upanishad. “The Peace which passeth understanding” is our equivalent to this word. [E]
- ↑ In the original Grail legend a wounded king called the Fisher King rules over a land called the Waste Land, doomed to remain waste, until a knight of surpassing purity comes to heal the king’s wound, which is in the sexual organs. This story became associated in the Middle Ages with Arthurian stories and particularly with the story of the Holy Grail, the vessel supposed to have been used by Christ at the Last Supper. Through the efficacy of this vessel, the Fisher King is healed by one of Arthur’s knights, usually Sir Perceval, and the land’s fertility is restored. But before he can execute this mission, the knight has had to suffer terrifying trials and temptations in the Waste Land (as in Eliot’s poem, section V), which culminate in the ordeal of the Chapel Perilous. Miss Weston argues that the roots of this story are to be found in the rites by which primitive men invoked spring and new fertility after the apparent death of winter.
- ↑ Aside from Ginsberg’s Howl, this is probably the most influential poem in English of the twentieth century, partly because it utilizes a universal myth, partly because it chronicles, and transcends, the ugly spiritual chaos of our time.