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Written by the famous poet, T.S. Eliot, 'Ash Wednesday' is often referred to as his conversion poem because
it's one of the first long poems he wrote after converting to Anglicanism, the officially established Christian
Church of England. The title refers to 'Ash Wednesday,' the first of the forty days of Lent, which is a time for self
reflection, sacrifice, and repentance in many denominations of Christianity.
The poem is divided into six sections, and it deals with the speaker's aspiration to move from a sense of spiritual
despair to spiritual salvation.
In section I, the speaker is set to reject all worldly things. In the first two stanzas, he rejects the hope of any
fulfillment in worldly diversions, any potential for joy in existence, and acknowledges that the 'one veritable
transitory power' is insubstantial, prone to fading away into thin air.
In stanzas three and four, the speaker rejoices in his own helplessness to change the human condition, rejects
the beauty of the world and its temptations, and calls upon humanity to 'pray to God to have mercy upon us.' In
the final stanza of section I, the speaker rejects all worldly dreams and aspirations 'Because these wings are no
longer wings to fly / But merely vans to beat the air.'
In section II, the stanzas appeal to the Lady, the Mary figure, and introduce three white leopards that have eaten
the speaker's flesh and released his bones to sing, crediting the Lady's goodness that his bones now 'shine with
brightness.' The section ends with God telling the speaker to prophecy to the empty wind.
In section III, the speaker climbs the stairs and looks back on his past temptations of self-deceit, despair, and
lust. 'At the first turning of the second stair,' he leaves the devil and the past 'twisting, turning below,' and enters
darkness. Then he makes a direct appeal to God to 'Teach us to care and not to care/ Teach us to sit still.' The
section ends with a couplet taken directly from 'Ave Maria' in the Anglo-Catholic version of the Rosary; 'Pray for
us sinners now and at the hour of our death/ Pray for us now and at the hour of our death.'
In section IV, the speaker pays homage to a vision of the Lady, 'in white and blue, in Mary's colour' that stresses
both her ignorance and her knowledge, as well as her ability to make things firm. She walks in a realm 'between
sleep and waking' as a vision of light, veiled and silent among the yews, where birds reveal the vision of
transcendence, of 'the higher dream.'
In section V, the speaker questions if the Lady will pray for 'those who walk in darkness' in the world with all its
terror and denial.
In section VI, the speaker moves from Ash Wednesday to Good Friday, the day commemorating the crucifixion
of Jesus and the final day of Lent. The first stanza repeats the opening stanza of the poem, changing the word
'Because' to 'Although,' while the fourth stanza cautions us, once again, not to be distracted by worldly things.
Then, the speaker reveals the Lady, the Mary figure, as a reincarnation of the Holy Spirit and directs to her his
earlier plea to God to 'Teach us to care and not to care/ Teach us to sit still.'
The poem ends with a prayer from the Psalms: 'And let my cry come into thee.' (Psalms 102:1)
THE POET
Eliot was descended from a distinguished New England family that had relocated to St. Louis,
Missouri. His family allowed him the widest education available in his time, with no influence
from his father to be “practical” and to go into business. From Smith Academy in St. Louis he
went to Milton, in Massachusetts; from Milton he entered Harvard in 1906; he received a B.A.
in 1909, after three instead of the usual four years. The men who influenced him at Harvard
were George Santayana, the philosopher and poet, and the critic Irving Babbitt. From Babbitt he
derived an anti-Romantic attitude that, amplified by his later reading of British
philosophers F.H. Bradley and T.E. Hulme, lasted through his life. In the academic year 1909–
10 he was an assistant in philosophy at Harvard.
He spent the year 1910–11 in France, attending Henri Bergson’s lectures in philosophy at the
Sorbonne and reading poetry with Alain-Fournier. Eliot’s study of the poetry of Dante, of the
English writers John Webster and John Donne, and of the French Symbolist Jules
Laforgue helped him to find his own style. From 1911 to 1914 he was back at Harvard,
reading Indian philosophy and studying Sanskrit. In 1913 he read Bradley’s Appearance and
Reality; by 1916 he had finished, in Europe, a dissertation entitled “Knowledge and Experience
in the Philosophy of F.H. Bradley.” But World War I had intervened, and he never returned to
Harvard to take the final oral examination for the Ph.D. degree. In 1914 Eliot met and began a
close association with the American poet Ezra Pound.
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Ash Wednesday by T. S. Eliot
I
II
Lady, three white leopards sat under a juniper-tree
In the cool of the day, having fed to sateity
On my legs my heart my liver and that which had been
contained
In the hollow round of my skull. And God said
Shall these bones live? shall these
Bones live? And that which had been contained
In the bones (which were already dry) said chirping:
Because of the goodness of this Lady
And because of her loveliness, and because
She honours the Virgin in meditation,
We shine with brightness. And I who am here dissembled
Proffer my deeds to oblivion, and my love
To the posterity of the desert and the fruit of the gourd.
It is this which recovers
My guts the strings of my eyes and the indigestible portions
Which the leopards reject. The Lady is withdrawn
In a white gown, to contemplation, in a white gown.
Let the whiteness of bones atone to forgetfulness.
There is no life in them. As I am forgotten
And would be forgotten, so I would forget
Thus devoted, concentrated in purpose. And God said
Prophesy to the wind, to the wind only for only
The wind will listen. And the bones sang chirping
With the burden of the grasshopper, saying
Lady of silences
Calm and distressed
Torn and most whole
Rose of memory
Rose of forgetfulness
Exhausted and life-giving
Worried reposeful
The single Rose
Is now the Garden
Where all loves end
Terminate torment
Of love unsatisfied
The greater torment
Of love satisfied
End of the endless
Journey to no end
Conclusion of all that
Is inconclusible
Speech without word and
Word of no speech
Grace to the Mother
For the Garden
Where all love ends.
III
IV
Who walked between the violet and the violet
Whe walked between
The various ranks of varied green
Going in white and blue, in Mary's colour,
Talking of trivial things
In ignorance and knowledge of eternal dolour
Who moved among the others as they walked,
Who then made strong the fountains and made fresh the springs
Made cool the dry rock and made firm the sand
In blue of larkspur, blue of Mary's colour,
Sovegna vos
V
If the lost word is lost, if the spent word is spent
If the unheard, unspoken
Word is unspoken, unheard;
Still is the unspoken word, the Word unheard,
The Word without a word, the Word within
The world and for the world;
And the light shone in darkness and
Against the Word the unstilled world still whirled
About the centre of the silent Word.
O my people, what have I done unto thee.
O my people.
VI
Although I do not hope to turn again
Although I do not hope
Although I do not hope to turn