Eliot used fragmentation in his poetry both to demonstrate the chaotic state of modern existence and to juxtapose literary texts against one another. In Eliot’s view, humanity’s psyche had been shattered by World War I and by the collapse of the British Empire. Collaging bits and pieces of dialogue, images, scholarly ideas, foreign words, formal styles, and tones within one poetic work was a way for Eliot to represent humanity’s damaged psyche and the modern world, with its barrage of sensory perceptions. Critics read the following line from The Waste Land as a statement of Eliot’s poetic project: “These fragments I have shored against my ruins” (431). Practically every line in The Waste Land echoes an academic work or canonical literary text, and many lines also have long footnotes written by Eliot as an attempt to explain his references and to encourage his readers to educate themselves by delving deeper into his sources. These echoes and references are fragments themselves, since Eliot includes only parts, rather than whole texts from the canon. Using these fragments, Eliot tries to highlight recurrent themes and images in the literary tradition, as well as to place his ideas about the contemporary state of humanity along the spectrum of history.
Mythic and Religious Ritual
Eliot’s tremendous knowledge of myth, religious ritual, academic works, and key books in the literary tradition informs every aspect of his poetry. He filled his poems with references to both the obscure and the well known, thereby teaching his readers as he writes. In his notes to The Waste Land, Eliot explains the crucial role played by religious symbols and myths. He drew heavily from ancient fertility rituals, in which the fertility of the land was linked to the health of the Fisher King, a wounded figure who could be healed through the sacrifice of an effigy. The Fisher King is, in turn, linked to the Holy Grail legends, in which a knight quests to find the grail, the only object capable of healing the land. Ultimately, ritual fails as the tool for healing the wasteland, even as Eliot presents alternative religious possibilities, including Hindu chants, Buddhist speeches, and pagan ceremonies. Later poems take their images almost exclusively from Christianity, such as the echoes of the Lord’s Prayer in “The Hollow Men” and the retelling of the story of the wise men in “Journey of the Magi” (1927).
Eliot envisioned the modern world as a wasteland, in which neither the land nor the people could conceive. In The Waste Land, various characters are sexually frustrated or dysfunctional, unable to cope with either reproductive or nonreproductive sexuality: the Fisher King represents damaged sexuality (according to myth, his impotence causes the land to wither and dry up), Tiresias represents confused or ambiguous sexuality, and the women chattering in “A Game of Chess” represent an out-of-control sexuality. World War I not only eradicated an entire generation of young men in Europe but also ruined the land. Trench warfare and chemical weapons, the two primary methods by which the war was fought, decimated plant life, leaving behind detritus and carnage. In “The Hollow Men,” the speaker discusses the dead land, now filled with stone and cacti. Corpses salute the stars with their upraised hands, stiffened from rigor mortis. Trying to process the destruction has caused the speaker’s mind to become infertile: his head has been filled with straw, and he is now unable to think properly, to perceive accurately, or to conceive of images or thoughts.
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