Response Journal Week 2 - Kalil

Gabriel, in his response, mentions the quote about Bildad, “…a man’s religion is one thing, and the practical world quite another” (74). This seems to be the essence of the whaler’s view of religion as is seen throughout the novel. It explains Ishmael’s decision to take part in Queequeg’s pagan rituals, which would be blasphemy to most Christians. It is also relevant when Bildad is leaving the ship, and he advises against whaling on the sabbath, unless the opportunity presents itself. For them, religion is acceptable, unless it impedes them in some way. Ishmael expresses a similar view when Queequeg is fasting, claiming, “I have no objection to any person’s religion, be it what it may, so long as that person does not kill or insult any other person… But when a man’s religion becomes really frantic; when it is a positive torment to him… then I think it high time to take that individual aside and argue the point with him.” Though the problem is specific to Queequegs religion, Ishmael offers a general indictment of religions that are harmful or impractical. In their opinions, religion ought to exist as a tool, rather than to control them. Interestingly, this is relevant to our reading of Machiavelli’s The Prince, and Berlin’s comments on it, which claim that religion is only useful as a means to an end.
Ishmael seems to think of himself as a “broad shouldered male”, but this seems to be almost delusional (76). When he is talking to Peleg, the captain clearly has doubts about his toughness. Part of this is due to his overly educated speech, but it might hold some truth. Later, when they are lifting the anchor, his masculinity again appears questionable (94).
Language plays an extremely important role in the novel, and especially for Ishmael. His manner of speaking is extremely formal, or “schoolmasterly”, according to the notes. Every other character has some group who speaks similarly (even Queequeg, for the first innkeeper speaks pidgin English, and it is widely understood), but Ishmael is the only sailor who doesn’t “talk shark” (72). The Quakers (specifically Bildad) have an excuse; they were raised on the bible. However, this again calls into question Ishmael’s history, for he does not have a college education (101).
Previously, I criticized Melville/Ishmael for their overly scientific examination of Queequeg. The racism I flagged earlier has all but disappeared, and appears justified. His ways were in fact “savage” by any modern standards, and he was literally a cannibal (83). On top of eating people, he advocates using them as furniture, because “it was very convenient” (92). Based on this, I regret treating Queequeg as though he suffered in the same way African Americans did. If anything, he had just as little respect for other humans, for he lived with slaves of his own. In spite of Queequeg’s barbarism, Ishmael is extremely tolerant, and event capable of empathy. When he tries to convert Queequeg, Ishmael recognizes that Queequeg looks at him similarly, believing “it a great pity that such a sensible young man should be so hopelessly lost to evangelical pagan piety” (83).
In chapter 16, Ishmael touches on the idea of a tragic hero, and possibly proclaims himself one. For him, the tragic hero is “a man of greatly superior natural force, with a globular brain and a ponderous heart,” but also with a powerful sense of morbidness (73-74). To me, he seems to be defending his own fatalism, and his belief that he will ultimately perish during his journey (66-67).