In the Middle Ages (at least by the time of the eighth century), those who were about to die were laid on the ground on top of sackcloth sprinkled with ashes. Also during this time, for those who were required to do public penance, the priest sprinkled ashes on the head of the person leaving confession. 160-220) prescribed that the penitent must "live without joy in the roughness of sackcloth and the squalor of ashes." Eusebius (260-340), the famous early Church historian, recounted in his The History of the Church how an apostate named Natalis came to Pope Zephyrinus clothed in sackcloth and ashes begging forgiveness. In his book, De Poenitentia, Tertullian (c. The early Church continued the usage of ashes for the same symbolic reasons. Referring to towns that refused to repent of sin although they had witnessed the miracles and heard the good news, our Lord said, "If the miracles worked in you had taken place in Tyre and Sidon, they would have reformed in sackcloth and ashes long ago" (Mt 11:21).
Jesus Himself also made reference to ashes. These Old Testament examples evidence both a recognized practice of using ashes and a common understanding of their symbolism. In the fifth century B.C., after Jonah's preaching of conversion and repentance, the town of Ninevah proclaimed a fast and put on sackcloth, and the king covered himself with sackcloth and sat in the ashes (Jon 3:5-6). 550 B.C.) wrote, "I turned to the Lord God, pleading in earnest prayer, with fasting, sackcloth and ashes" (Dn 9:3).
Prophesying the Babylonian captivity of Jerusalem, Daniel (c. Job (whose story was written between the 7th and 5th centuries B.C.) repented in sackcloth and ashes (Job 42:6). For instance, in the Book of Esther, Mordecai put on sackcloth and ashes when he heard of the decree of King Ahasuerus (or Xerxes, 485-464 B.C.) of Persia to kill all of the Jewish people in the Persian Empire (Est 4:1). Ashes symbolized mourning, mortality and penance.
The liturgical use of ashes originates in Old Testament times.
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