Although the majesty of whales has been an emphatic theme throughout the book, this section truly dives into Ishmael’s highest expression of adoration for the ancient and divine sea creatures. Whales have roamed the earth for “six thousand years–and no one knows how many millions of ages before (355)”, and the fact that a traversing whale from the 19th century can carry within its flesh a harpoon that “might have been darted by some Nor’ West Indian before America was ever discovered (346)” is a wondrous notion. Their longevity and individuality render them eternal creatures in Ishmael’s eyes (438). We can appreciate the descriptions of the gallant whale schoolmaster and his journey through the globe—an Ottoman accompanied by his harem, a great Solomon among concubines (376)—to his finale as an elderly and lonesome giant, who takes Nature as his wife. In Ishmael’s eyes, a mere touch upon the sweet, heavenly spermaceti is enough to solve all of the world’s problems (398). The reader can perfectly envision the incomparable “lines of beauty” and “crescentic borders” of the whale’s flukes (360); however, the mighty thrust of these flukes are also strangely likened to the dreadful image of Satan’s claw emerging from Hell (362). Further analogies delight the reader’s imagination; does an approaching herd of sperm whales better resemble chimneys within a metropolis, a military march, or a grand Siamese coronation (366-367)? The author himself marvels at the immensity of the theme, even stating that despite his own exhaustive research, there would never cease to be information to write on the great Leviathan (432).
This section does recall some of the themes from the last one, such as the chapter, “The Honor and Glory of Whaling”, which reflects on the notable personages throughout history and mythology who have been whalers in their own merit. We once again notice the cruelty of man and the horror of the whale hunt: “there is no folly of the beasts of the earth that is not outdone by the madness of men (369)”. The contrast of the bloody murder of the whale, to the peace and solemnity of the churches which–thanks to its oil–illuminate their sanctuaries (345) is a chilling image to behold. In fact, I was beginning to wonder how whales—who have been so greatly hunted throughout centuries—are not yet extinct, when Ishmael readily provided the justification in Chapter 105. We certainly do feel convinced and relieved that the whale shall not easily “meet its inglorious end (435)”, but also uneasy with the notion that an inconceivable number of these creatures have perished at the hands of men.
Several new characters are introduced as the Pequod runs into other roaming whalers. The ungrateful Dedrick De Deer, captain of the German “Virgin” (338), attempts to hinder the Pequod crew; he is rather unsuccessful in the ensuing whale chase. The encounter with the “Rose-Bud” (384) also proves the Pequod crew is not the only one susceptible to a deception, for they only helped the Frenchmen to get their hands on a precious supply of ambergris. One of the most humorous scenes in this section was the encounter between Stubb and the Rose-Bud captain, and how the Guernsey-man’s translation was a blatant departure from Stubb’s obnoxious remarks. Ahab’s impatient quest for information on the white whale contrasts with the comical British politeness aboard the Samuel Enderby (414). Ahab’s madness is also seen in a new and disturbing light when we learn the captain of the ship has also lost a limb to the white whale, yet is not nearly as vengeful, and even appears indifferent to the fact. Indeed, not even an extremely multifaceted carpenter (442) is able to earn Ahab’s good favor. The good cheer of the Englishmen does not stop them from noticing Ahab’s fervent, anxious pulse (420).
Ishmael’s (and Melville’s) views on religion also seep through. He does express the historical doubts on the Biblical tale of Jonah (351), and, in what seems like a display of idolatry, encourages the reader to worship a legendary whale skeleton (435). A clever and rhythmic line expresses his belief in a more balanced view of religion: “Doubts of all things earthly, and intuitions of some things heavenly; this combination makes neither believer nor infidel, but makes a man who regards them both with an equal eye (359)”. Ishmael questions whether the rights of man, religious belief, etc. are nothing but loose-fish and fast-fish (381); in other words, do the greatest aspects of our existence amount to an unfair display of conceit and competition? And through Pip’s unfortunate and nearly deadly fall to the sea, we peer into his reflections about a cruel and indifferent God (397). Ishmael’s hallucination in “The Try-Works” shows us nothing but the hopelessness and dread of the world and the evil in others, and he feels completely lost among the gloom (404). Soon enough, however, he breaks free from his vision, and warns the reader not to fall into that same trap of listening to the devils of life. Ishmael does believe there is a certain meaning behind in all things. A doubloon may carry the entire trajectory of the Zodiac, and even Queequeg’s tattoos are not absent of fateful significance. The writer’s constant appeal to the weaving of the gods or fates makes us wonder if the one God is truly the object of his faith.
The Agora: AP LANG 2019-2020 