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18 pages 36 minutes read

Wilfred Owen

Anthem for Doomed Youth

Fiction | Poem | Adult | Published in 1920

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Themes

The Cruelty of War

Owen’s concern is with the cruelty and savagery of war and the terrible toll it takes on human life. Early drafts of the poem were titled “Anthem for Dead Youth.” Changing “Dead” to “Doomed” not only makes the title more powerful, it conveys a sense of helplessness: The men were doomed—ill-fated—from the beginning. As apparent from the first (octave) stanza, the men had no chance. The octave depicts the constant barrage of machine guns and the wailing of the shells hurtling through the air to their targets. The soldiers’ flesh is no match for this murderous assault of flying metal. The brutality and sheer scale of the destruction mocks human dignity and courage. The soldiers, Owen is certain, deserve something better than this bleak and terrifying landscape that is no more than a slaughterhouse. There is no glory in this war; Owen does not mention noble goals or a fight undertaken for moral reasons. There is only the “monstrous anger” (Line 2) of deadly weaponry and the shedding of human blood—a hellscape erupting in the formerly tranquil French fields.

This theme of the cruelty of war emerged from Owen’s experience. His credentials for writing such a poem were unimpeachable: He was there. No more than eight or nine months before he completed “Anthem for Doomed Youth” in September 1917, he was one of those vulnerable men, just as likely as any other to “die as cattle” (Line 1). He waded through flooded trenches and endured machine-gun fire, shelling, and even a poison-gas attack. In a letter home on February 4, 1917, he wrote the following:

The universal pervasion of Ugliness. Hideous landscapes, vile noises, foul language […] everything. Unnatural, broken, blasted; the distortion of the dead, whose unburiable [sic] bodies sit outside the dug-outs all day, all night, the most execrable sights on earth. In poetry we call them the most glorious. (quoted in C. S. Lewis’s introduction to The Collected Poems of Wilfred Owen, New Directions, 1965, p. 22)

The last sentence shows Owen’s awareness that poetry glorifying war would no longer suffice. He was committed to showing the truth of how things were rather than romanticizing or adopting a fervent patriotism. In the preface to the poetry collection he was outlining before his death, he wrote: “This book is not about heroes. English poetry is not yet fit to speak of them […] My subject is war, and the pity of war. The poetry is in the pity.”

The Culpability of the Anglican Church

On January 4, 1917, about 20 months before the outbreak of World War I, Owen wrote to his mother confessing he lost his belief in Church of England’s doctrines. “I have murdered my false creed,” he wrote. “If a true one exists, I shall find it. If not, adieu to the still falser creeds that hold the hearts of nearly all my fellow men” (quoted by C. Day Lewis in his introduction to The Collected Poems of Wilfred Owen, New Directions, 1965, p. 17).

By the time he wrote “Anthem for Doomed Youth,” Owen’s skepticism about religion seems to have extended to the role it played in the slaughter on the Western front. The elements of a burial service—with church bells, prayers uttered by clergy, hymns sung by choirs, and formal expressions of mourning—are not only absent but are deemed undesirable since they represent “mockeries” (Line 5) of the dead.

The word “mockeries” is powerful. It did not appear in early drafts of the poem. In one such draft, Line 5 was “No chants for you, nor balms, nor wreaths, nor bells.” This draft suggests it is regrettable that there cannot be a traditional funeral service for each fallen man. The word “mockeries,” on the other hand, undermines the entire enterprise. It suggests not only that such services are inadequate to the task of mourning and remembrance, but also speaks to the role of the church in a broader sense.

The Church of England enthusiastically supported the war; its spokesmen encouraged people to think of it as a righteous crusade against an evil enemy: The church might therefore be considered as complicit in the nightmare enacted on the Western front. In this context, consider the words of Arthur Winnington-Ingram, the Bishop of London during WWI. He often spoke at recruiting drives and was frequently quoted in newspapers:

[Let us] band in a great crusade […] to kill Germans. To kill them, not for the sake of killing, but to save the world; to kill the good as well as the bad; to kill the young men as well as the old, to kill those who have shown kindness to our wounded […] to kill them lest the civilization of the world should itself be killed. (quoted by Michael Moynihan in God on Our Side – the British Padres in World War One, Secker and Warburg, 1983, p. 15)

Seen in this light, the “mockery” lies in the hypocrisy of appearing to mourn deaths while ignoring responsibility for contributing to their very occurrence.

Proper Forms of Remembrance

Like the octave, the sestet mentions elements of a funeral or memorial service, but the tone is softer. The speaker does not condemn such services as a mockery of the dead. Candles, flag-draped coffins, and flowers may have their place, but what really counts is not outer forms of ritual but what is in the hearts of those who loved the fallen.

The sestet shows the immensity of the loss felt at home, far from the French battlefields. One has to imagine such scenes repeated in thousands of shires all over England: the pale-faced women and girls, the boys with tears in their eyes, and other family members in mourning (the “patient minds” (Line 13)) who could do nothing but wait and hope. If they were unlucky, one day a telegram would arrive with the worst possible news.

Remembrance, therefore, in this poem, is properly experienced only in the depths of the individual human heart. It is private, not public—a point well-conveyed in the last line, where blinds are drawn in rooms that must once have known joy, and people remember the ones no longer there.

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