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자료유형
학술저널
저자정보
저널정보
19세기영어권문학회 19세기 영어권 문학 19세기 영어권 문학 제12권 1호
발행연도
2008.2
수록면
149 - 178 (30page)

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Following in the footsteps of Nathanial Hawthorn, Herman Melville constructed Moby-Dick to be novel that worked on many different levels. To create Moby-Dick, Melville inverted the Biblical Jonah tale where instead of God pursuing a religious coward, a religious fanatic is pursuing God. As readers, we may not understand the “what” behind the strong wills of men and women; thus, we turn to religious allegory for answers. Yet the question we should be asking is not what is Ahab doing, but why is Ahab doing it? Archetypal criticism helps us answer the latter question, particularly through the four definitive myths outlined by Richard Hughes in The Lively Image.
In the next section, I demonstrate how Melville nuances his allegory with the character of Ishmael, a sort of Everyman who becomes an ideal metaphor for tolerance and acceptance of unorthodox ideas. Mythologically, Ishmael represents the Orpheus myth, where he has the ability to enter the dark depth of life and return a changed man.
Ahab then symbolizes those who lead with their head and not their heart. This is why the whale Moby Dick cannot be viewed as evil. Ahab is not trying to stamp out evil; he is trying to deny it within himself. Thus, he serves as a type for the Dionysos myth were madness and destruction consume those unable bridge their conscious and unconscious, id and ego.
Melville furthers the metaphor of the white whale by making Moby Dick godlike, as an extension of its achromatic hide. The great whale is a manifestation of Hughes’s Christ myth as a symbol for humanity’s desire for that beyond the mundaneness of mortality.
Finally, Starbuck fulfills the Narcissus myth, the latent desire of those who seek to only go backward instead of forward in their quest. Of all three characters, Ishmael is the most rounded. For he goes further than Starbuck on his inward journey and pulls back, when Ahab cannot.

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