Moby Dick, Herman Melville [ebook reader with highlight function TXT] 📗

milk-white charger, large-eyed, small-headed, bluff-chested, and with the dignity of a thousand monarchs in his lofty, overscorning carriage. He was the elected Xerxes of vast herds of wild horses, whose pastures in those days were only fenced by the Rocky Mountains and the Alleghanies. At their flaming head he westward trooped it like that chosen star which every evening leads on the hosts of light. The flashing cascade of his mane, the curving comet of his tail, invested him with housings more resplendent than gold and silver-beaters could have furnished him. A most imperial and archangelical apparition of that unfallen, western world, which to the eyes of the old trappers and hunters revived the glories of those primeval times when Adam walked majestic as a god, bluff-bowed and fearless as this mighty steed. Whether marching amid his aides and marshals in the van of countless cohorts that endlessly streamed it over the plains, like an Ohio; or whether with his circumambient subjects browsing all around at the horizon, the White Steed gallopingly reviewed them with warm nostrils reddening through his cool milkiness; in whatever aspect he presented himself, always to the bravest Indians he was the object of trembling reverence and awe. Nor can it be questioned from what stands on legendary record of this noble horse, that it was his spiritual whiteness chiefly, which so clothed him with divineness; and that this divineness had that in it which, though commanding worship, at the same time enforced a certain nameless terror.

But there are other instances where this whiteness loses all that accessory and strange glory which invests it in the White Steed and Albatross.

What is it that in the Albino man so peculiarly repels and often shocks the eye, as that sometimes he is loathed by his own kith and kin! It is that whiteness which invests him, a thing expressed by the name he bears. The Albino is as well made as other men— has no substantive deformity—and yet this mere aspect of all-pervading whiteness makes him more strangely hideous than the ugliest abortion. Why should this be so?

Nor, in quite other aspects, does Nature in her least palpable but not the less malicious agencies, fail to enlist among her forces this crowning attribute of the terrible. From its snowy aspect, the gauntleted ghost of the Southern Seas has been denominated the White Squall. Nor, in some historic instances, has the art of human malice omitted so potent an auxiliary. How wildly it heightens the effect of that passage in Froissart, when, masked in the snowy symbol of their faction, the desperate White Hoods of Ghent murder their bailiff in the market-place!

Nor, in some things, does the common, hereditary experience of all mankind fail to bear witness to the supernaturalism of this hue. It cannot well be doubted, that the one visible quality in the aspect of the dead which most appals the gazer, is the marble pallor lingering there; as if indeed that pallor were as much like the badge of consternation in the other world, as of mortal trepidation here. And from that pallor of the dead, we borrow the expressive hue of the shroud in which we wrap them. Nor even in our superstitions do we fail to throw the same snowy mantle round our phantoms; all ghosts rising in a milk-white fog—Yea, while these terrors seize us, let us add, that even the king of terrors, when personified by the evangelist, rides on his pallid horse.

Therefore, in his other moods, symbolize whatever grand or gracious thing he will by whiteness, no man can deny that in its profoundest idealized significance it calls up a peculiar apparition to the soul.

But though without dissent this point be fixed, how is mortal man to account for it? To analyse it, would seem impossible. Can we, then, by the citation of some of those instances wherein this thing of whiteness—though for the time either wholly or in great part stripped of all direct associations calculated to impart to it aught fearful, but nevertheless, is found to exert over us the same sorcery, however modified;— can we thus hope to light upon some chance clue to conduct us to the hidden cause we seek?

Let us try. But in a matter like this, subtlety appeals to subtlety, and without imagination no man can follow another into these halls. And though, doubtless, some at least of the imaginative impressions about to be presented may have been shared by most men, yet few perhaps were entirely conscious of them at the time, and therefore may not be able to recall them now.

Why to the man of untutored ideality, who happens to be but loosely acquainted with the peculiar character of the day, does the bare mention of Whitsuntide marshal in the fancy such long, dreary, speechless processions of slow-pacing pilgrims, down-cast and hooded with new-fallen snow? Or to the unread, unsophisticated Protestant of the Middle American States, why does the passing mention of a White Friar or a White Nun, evoke such an eyeless statue in the soul?

Or what is there apart from the traditions of dungeoned warriors and kings (which will not wholly account for it) that makes the White Tower of London tell so much more strongly on the imagination of an untravelled American, than those other storied structures, its neighbors— the Byward Tower, or even the Bloody? And those sublimer towers, the White Mountains of New Hampshire, whence, in peculiar moods, comes that gigantic ghostliness over the soul at the bare mention of that name, while the thought of Virginia’s Blue Ridge is full of a soft, dewy, distant dreaminess? Or why, irrespective of all latitudes and longitudes, does the name of the White Sea exert such a spectralness over the fancy, while that of the Yellow Sea lulls us with mortal thoughts of long lacquered mild afternoons on the waves, followed by the gaudiest and yet sleepiest of sunsets? Or, to choose a wholly unsubstantial instance, purely addressed to the fancy, why, in reading the old fairy tales of Central Europe, does “the tall pale man” of the Hartz forests, whose changeless pallor unrestingly glides through the green of the groves— why is this phantom more terrible than all the whooping imps of the Blocksburg?

Nor is it, altogether, the remembrance of her cathedral-toppling earthquakes; nor the stampedoes of her frantic seas; nor the tearlessness of arid skies that never rain; nor the sight of her wide field of leaning spires, wrenched cope-stones, and crosses all adroop (like canted yards of anchored fleets); and her suburban avenues of house-walls lying over upon each other, as a tossed pack of cards;— it is not these things alone which make tearless Lima, the strangest, saddest city thou can’st see. For Lima has taken the white veil; and there is a higher horror in this whiteness of her woe. Old as Pizarro, this whiteness keeps her ruins for ever new; admits not the cheerful greenness of complete decay; spreads over her broken ramparts the rigid pallor of an apoplexy that fixes its own distortions.

I know that, to the common apprehension, this phenomenon of whiteness is not confessed to be the prime agent in exaggerating the terror of objects otherwise terrible; nor to the unimaginative mind is there aught of terror in those appearances whose awfulness to another mind almost solely consists in this one phenomenon, especially when exhibited under any form at all approaching to muteness or universality. What I mean by these two statements may perhaps be respectively elucidated by the following examples.

First: The mariner, when drawing nigh the coasts of foreign lands, if by night he hear the roar of breakers, starts to vigilance, and feels just enough of trepidation to sharpen all his faculties; but under precisely similar circumstances, let him be called from his hammock to view his ship sailing through a midnight sea of milky whiteness— as if from encircling headlands shoals of combed white bears were swimming round him, then he feels a silent, superstitious dread; the shrouded phantom of the whitened waters is horrible to him as a real ghost; in vain the lead assures him he is still off soundings; heart and helm they both go down; he never rests till blue water is under him again. Yet where is the mariner who will tell thee, “Sir, it was not so much the fear of striking hidden rocks, as the fear of that hideous whiteness that so stirred me?”

Second: To the native Indian of Peru, the continual sight of the snowhowdahed Andes conveys naught of dread, except, perhaps, in the mere fancying of the eternal frosted desolateness reigning at such vast altitudes, and the natural conceit of what a fearfulness it would be to lose oneself in such inhuman solitudes. Much the same is it with the backwoodsman of the West, who with comparative indifference views an unbounded prairie sheeted with driven snow, no shadow of tree or twig to break the fixed trance of whiteness. Not so the sailor, beholding the scenery of the Antarctic seas; where at times, by some infernal trick of legerdemain in the powers of frost and air, he, shivering and half shipwrecked, instead of rainbows speaking hope and solace to his misery, views what seems a boundless churchyard grinning upon him with its lean ice monuments and splintered crosses.

But thou sayest, methinks this white-lead chapter about whiteness is but a white flag hung out from a craven soul; thou surrenderest to a hypo, Ishmael.

Tell me, why this strong young colt, foaled in some peaceful valley of Vermont, far removed from all beasts of prey— why is it that upon the sunniest day, if you but shake a fresh buffalo robe behind him, so that he cannot even see it, but only smells its wild animal muskiness—why will he start, snort, and with bursting eyes paw the ground in phrensies of affright? There is no remembrance in him of any gorings of wild creatures in his green northern home, so that the strange muskiness he smells cannot recall to him anything associated with the experience of former perils; for what knows he, this New England colt, of the black bisons of distant Oregon?

No; but here thou beholdest even in a dumb brute, the instinct of the knowledge of the demonism in the world. Though thousands of miles from Oregon, still when he smells that savage musk, the rending, goring bison herds are as present as to the deserted wild foal of the prairies, which this instant they may be trampling into dust.

Thus, then, the muffled rollings of a milky sea; the bleak rustlings of the festooned frosts of mountains; the desolate shiftings of the windrowed snows of prairies; all these, to Ishmael, are as the shaking of that buffalo robe to the frightened colt!

Though neither knows where lie the nameless things of which the mystic sign gives forth such hints; yet with me, as with the colt, somewhere those things must exist. Though in many of its aspects this visible world seems formed in love, the invisible spheres were formed in fright.

But not yet have we solved the incantation of this whiteness, and learned why it appeals with such power to the soul; and more strange and far more portentous—why, as we have seen, it is at once the most meaning symbol of spiritual things, nay, the very veil of the Christian’s Deity; and yet should be as it is, the intensifying agent in things the most appalling to mankind.

Is it that by its indefiniteness it shadows forth the heartless voids and immensities of the universe, and thus stabs us from behind with the thought of annihilation, when beholding the white depths of the milky way? Or is it, that as in essence whiteness