TS Eliot’s The Wasteland: Modernity on Trial

 

‘The Great War’ (World War One) had exhausted both the actual population of Europe as well as cultural and spiritual vitality – and Eliot’s Waste Land captured this listlessness of life and loss of meaning.  The first of five sections of the poem, ‘The Burial of the Dead,’ thus opens with the imagery of a grave site, though ironically yet suggesting signs of life, however dreary:

            April is the cruelest month, breeding

            Lilacs out of the dead land, mixing

            Memory and desire, stirring

            Dull rooms with spring rain.[1]

Eliot brings to light the tired spirit following such massive amounts of death which, ironically enough, were often made possible by such human inventions as machine guns and gas warfare. In his own way, Eliot follows Romantic poets such as Wordsworth and Samuel Taylor Coleridge from a full century before who sought to rehabilitate the imagination in the face of a dehumanizing urbanization and industrialization.[2]  But Eliot’s poetry spoke to the monumental collapse of confidence in the progress of civilization brought about by WWI.  The steady march of progress and attendant optimism of the Victorian  nineteenth century found poetic expression in the 1902 Coronation Ode for King Edward VII of England:

Land of Hope and Glory, Mother of the Free,
            How shall we extol thee, who are born of thee?
            Wider still and wider shall thy bounds be set;
            God, who made thee mighty, make thee mightier yet[3]

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Modernity & Postmodernity: Introduction

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Land of Hope and Glory, Mother of the Free,
How shall we extol thee, who are born of thee?
Wider still and wider shall thy bounds be set;
God, who made thee mighty, make thee mightier yet

the 1902 Victorian hymn, Land of Hope and Glory, rings in the new century, gushing with an optimism of a full century’s worth of peace and prosperity behind it. But quickly this sense was lost, as the “Great War” (World War 1) soon enveloped powerful and dominant Europe in a massive crisis of confidence.  Poets bemoaned this unbrave, new world with lines such as

Things fall apart; the center cannot hold; Mere anarchy is loosed upon the world

in William Butler Yeats’s 1919 The Second Coming, or from TS Eliot’s 1922 The Wasteland: “I will show you fear in a handful of dust,” or from his 1925 The Hollow Men “this is the way the world ends, not with a bang but a whimper;” or Eliot’s use of Dante’s end of the world imagery in both in describing lines of lost souls wandering about London Bridge and the like.

Thus entered the era of modernity – philosophical, literary and otherwise – into the early 20th century …

Picture Above: The transept of the Crystal Palace, designed by Sir Joseph Paxton, at the Great Exhibition of 1851, Hyde Park, London.Hulton Archive/Getty Images   (www.britannica.com/topic/worlds-fair)

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Wit’s Offspring the Reasonless: For lack of a more Scientific Title (aka “Orchestra” of Sir John Davies & The Elizabethans)

 

Laughing, crying, tumbling, mumbling,
Gotta do more, gotta be more.
Chaos screaming, chaos dreaming,
Gotta be more, gotta do more.

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So waxes poetic Charles Dalton, or Nuwanda, in the forbidden poetic caves of The Dead Poet Society. Poetry as a clue to meaning in life? Science has settled everything, or so we have been led to believe, but the poets make their claims:

Or, to answer Tina Turner’s question What’s love got to do with it? the deeper yearnings of the human soul still cry out.

The Medievals understood all of this, anticipating these modern questions, and did so with a poetic flair.

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Models of The Medievals and Dante

“There are more things in heaven and earth, Horatio,
Than are dreamt of in your philosophy[1]

Hamlet chides Horatio in Shakespeare’s Hamlet.

Considering Hamlet’s claim in the modern world leads us to wonder just what we may have lost (or gained) with our own view of the world. In The Discarded Image, C.S. Lewis, noted Christian apologist and Oxford Professor of English Literature, and later Cambridge Professor of Medieval and Renaissance Literature, describes how the Medieval era had its own unique model of thought.

Dante Alighieri (Dante; 1265-1321, Italian), author of the Divine Comedy, a trilogy of journeys through Hell (Inferno), Purgatory (Purgatorio) and Paradise (Paradiso), built his morality play largely on the Medieval model that Lewis describes, using the concepts and imagery so well-known to the Medievals of his time.

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Aquinas the Beautiful

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The Heavens Declare the Glory of God, and the Sky above Proclaims His Handiwork – Psalms 19:1

Beauty is truth, truth beauty, -that is all

Ye know on earth, and all ye need to know

concludes Romantic poet John Keats in the final lines of  his renowned Ode to a Grecian Urn.[1] The role of beauty in the world, as in the philosophical triumvirate “the good, the true and the beautiful” introduced by Plato and the Greeks, and discussed by many a philosopher since – what exactly is it good for?

The role of beauty in fact plays a significant role in medieval philosopher Thomas Aquinas’s cosmological argument for the existence of God …

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Medieval Poets: Truth in Other Words, or Worlds – Dream of the Rood, Bede, Pearl, Sir Orfeo, Sir Gawain & his Green Knight

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Poetry conveys truth in a way that is different form, and complementary to, truth as presented in rational argument.  Consider these lines from Tegner’s Drapa:

“I heard a voice that cried,

Balder the beautiful

Is dead, is dead”

which moved the young C.S. Lewis, though  “I knew nothing about Balder” the older Lewis admits.  “But instantly I was uplifted into huge regions of northern sky, I desired with almost sickening intensity something never to be described”[1] Lewis reminisced.  Such was the power of imaginative literature for the Oxford Professor of Medieval and Renaissance Studies who would become perhaps the premier writer on the Christian faith in the twentieth century.  It was poetry and story, with their imagery and allegory, through which Lewis so strongly felt the call of Christian truth.  ‘Reason’ and arguments play their role, but not in isolation.  It is vital to realize that the life-transforming power of the gospel, the Christian faith, demands to be communicated not just rationally but imaginatively: through argumentation and the arts, logic and story, proof and poem.

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Beowulf & Pre-Christian Understandings: “What has Ingeld to do with Christ?”

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“What has Ingeld to do with Christ?”[1] asked Alcuin of early Anglo-Saxon Christian converts, pitting the familiar tales of heroic but pagan lore against the newfound Christian religion.  “The house is narrow and has no room for both” Alcuin continued, concluding that “the Heavenly King does not wish to have communion with pagan and forgotten kings.”[2] But is it really so easy for a mind or culture to completely switch gears? Or is there some way to redeem non- or pre- Christian traditions in which Christian truths can be found?  In Beowulf we see how the likely ninth or tenth century Christian poet recasts a sixth century pagan Anglo-Saxon tale in a way that made Christian sense of that culture.[3]

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Augustine: Journey of the Self

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The search for truth is a most compelling tale. And that is perhaps not quite strong enough – it makes for the most compelling of tales. Can you recall any gripping stories of searches for lies or deceptions? It is in fact quite the opposite – from murder mystery novels to lone individuals battling against powerful and deceptive organizations, it is the search for the truth of things that keeps the reader glued to the page.  Dorothy Sayers, mystery novelist and Christian apologist contemporary with C.S. Lewis, was reported to have enjoyed this very aspect of the murder mystery – that there was a truth that inevitably emerged from the fog of circumstance.[1] Such is the nature of the spiritual autobiography – the tale of a life in which the truth of meaning and purpose peeks like sunshine through the clouds.

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