Literary Allusions in Eliots The Hollow Men :: Eliot The Hollow Men Essays

Literary Allusions in Eliot's The Hollow Men      Ã‚  Ã‚  Ã‚   Scholars have long endeavored to identify the sources of various images in T. S. Eliot's work, so densely layered with literary allusions. As Eliot himself noted in his essay "Philip Massinger" (1920),    One of the surest of tests is the way in which a poet borrows. Immature poets imitate, mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different.    In Eliot's poem "The Hollow Men," several sources have been posited for the "hollow men . . . the stuffed men / leaning together . . . filled with straw" (lines 1-2). B. C. Southam notes three: that the "hollow . . . stuffed men" are reminiscent of the effigies burned in celebration of Guy Fawkes Day; that "according to Valerie Eliot, the poet had in mind the marionette in Stravinsky's Petrouchka"; and finally, that the "straw-stuffed effigies are associated with harvest rituals celebrating the death of the fertility god or Fisher King."(n1)    In 1963, some years before Southam's summary, John Vickery had proffered an interpretation similar to the third point mentioned. He noted that "the opening lines of `The Hollow Men' with their image of straw-filled creatures, recalls The Golden Bough's account of the straw-man who represents the dead spirit of fertility that revives in the spring when the apple trees begin to blossom."(n2) Whereas Eliot may well have had any or all of these ideas in mind, I suggest that there is yet another connection to be made, namely between Eliot's "hollow . . . stuffed men" and the Roman ritual of the Argei.    In 1922, a few years before Eliot wrote "The Hollow Men," W. Warde Fowler described the particulars of this ritual, which was to him a "fascinating puzzle" and "the first curiosity that enticed" him "into the study of Roman religion," in his book Roman Religious Experience.(n3) The rite according to Fowler occurs    each year on the ides of May, which is in my view rather magical than religious, though the ancients themselves looked upon it as a kind of purification, [namely] the casting into the Tiber from the Pons Sublicius of twenty-four or twenty-seven straw puppets by the Vestal Virgins in the presence of the magistrates and pontifices. Recently an attempt has been made by Wissowa to prove that this strange ceremony was not primitive, but simply a case of substitution of puppets for real human victims as late as the age of the Punic wars.