In Melville's "Benito Cereno" the roles of protagonist and antagonist are constantly evolving and changing, eventually resulting in ambiguous combinations of the two polar opposites, leaving readers to decide who truly plays which role. In the beginning of the story, readers are led to believe that the narrator is the protagonist of the story, and that Benito Cereno is the antagonist (an insane captain likely to take over the narrator's ship). However, as the story evolves, the roles soon abruptly change. It becomes obvious that Benito Cereno is the protagonist of the story (attempting to escape the evil clutches of the slaves) and that the narrator is just that: a narrator and an onlooker. Babo, on the other hand, is seemingly characterized quite clearly as the wicked and dastardly antagonist of the story, attempting to take over the narrator's ship and manipulate Caucasian people.
It may seem that Babo is characterized two-dimensionally, as merely an enemy and a 'bad guy'. However, upon closer examination, it can be seen that Babo is, in fact, not only the antagonist of the story, but perhaps the protagonist as well. When one reads between the lines of "Benito Cereno", it can be said that Melville does not characterize Babo as a bad person, but merely as a strong person. Subtly threatening Cereno with a razor blade, killing his former master, and attempting to take over a ship aren't necessarily bad things that Babo did, but merely actions that were necessary for his survival. His motives were not after all, greed-based; he only wanted to return home with his people. When Cereno dies and "follows his leader", perhaps Melville is insinuating that Cereno deserved to die for however he may have mistreated slaves (as his leader did). However, this quote is rather ambiguous, as readers are unsure whether 'leader' refers to Babo or to Babo's former master.
Melville could also be insinuating that Babo is the protagonist of the story (and superior to Caucasians) through the quote that the shadow of "the Negro" has been cast over Cereno. While this could be interpreted to mean that the shadow is representative of the 'Negro's' greater intelligence, it can also be interpreted to mean that Cereno feels guilty for his mistreatment of slaves in the past. Cereno's guilt could possibly be the shadow which has come over him, a shadow which is removed through his death as punishment.
While the narrator is most definitely neither the protagonist or antagonist of this story, the roles of Cereno and Babo are continuously changing and becoming intertwined. It cannot be decisively said which character plays the role of protagonist, and which character plays the role of anatagonist.
Thursday, February 22, 2007
Thursday, February 15, 2007
What is Faith?
“Young Goodman Brown”, by Hawthorne, is a thought-provoking short story that does not leave the reader’s mind for quite awhile after reading it. What is most haunting about this story is Goodman Brown’s wife, Faith. In the beginning of the story, Goodman Brown comments that his “wife was aptly named”, insinuating that faithfulness and loyalty are integral parts of her character. Readers automatically assume that this faithfulness is applicable to her marriage with Goodman Brown but, upon closer examination, it is seen that her faith could be applied to many different things.
If Goodman Brown truly believes that Faith was faithful to him, he would not have been so suspicious of her, and would have known that she had decided against joining the ‘witch clan’. There is a possibility that Goodman has reason to doubt Faith’s loyalty, as Faith may be investing her loyalty in the dark ‘religion’ which she was inducted into. This transferal of faith is only plausible, of course, if Goodman was accurate in his original “faithful” analysis of his wife’s character.
It is also possible, of course, that Brown’s lost faith in his wife is merely based on a figment of his imagination, and is self-induced. Brown’s lost faith, regardless of the validity of the mysterious nighttime excursion, nonetheless results in a divide between him and his wife, as he is ever after wary of her. When Brown loses his faith in his wife (and in humanity), he also loses Faith herself.
While it is possible that Brown may have imagined his wife’s lack of loyalty and faith towards him, it is also possible that Faith may have transferred her loyalties onto a different cause. This, however, seems less likely, as Brown died an elderly man, and Faith most likely would have poisoned him if she had been a “witch” (such a bitter, gloomy man could not possibly have been pleasant to live with).
Brown’s gloominess is not necessarily a result of his own brooding, though. The possibility remains that his depressed state of mind may be a result of Faith’s new witchery practices. Readers can not confidently ascertain whether Faith heard Brown’s words of caution or not, or whether Faith is truly a witch, or if the whole idea is merely a product of Brown’s imagination. And, it is the very ambiguity of this story that makes it so incredibly memorable.
If Goodman Brown truly believes that Faith was faithful to him, he would not have been so suspicious of her, and would have known that she had decided against joining the ‘witch clan’. There is a possibility that Goodman has reason to doubt Faith’s loyalty, as Faith may be investing her loyalty in the dark ‘religion’ which she was inducted into. This transferal of faith is only plausible, of course, if Goodman was accurate in his original “faithful” analysis of his wife’s character.
It is also possible, of course, that Brown’s lost faith in his wife is merely based on a figment of his imagination, and is self-induced. Brown’s lost faith, regardless of the validity of the mysterious nighttime excursion, nonetheless results in a divide between him and his wife, as he is ever after wary of her. When Brown loses his faith in his wife (and in humanity), he also loses Faith herself.
While it is possible that Brown may have imagined his wife’s lack of loyalty and faith towards him, it is also possible that Faith may have transferred her loyalties onto a different cause. This, however, seems less likely, as Brown died an elderly man, and Faith most likely would have poisoned him if she had been a “witch” (such a bitter, gloomy man could not possibly have been pleasant to live with).
Brown’s gloominess is not necessarily a result of his own brooding, though. The possibility remains that his depressed state of mind may be a result of Faith’s new witchery practices. Readers can not confidently ascertain whether Faith heard Brown’s words of caution or not, or whether Faith is truly a witch, or if the whole idea is merely a product of Brown’s imagination. And, it is the very ambiguity of this story that makes it so incredibly memorable.
Thursday, February 8, 2007
Meagre, Warren's evil twin
Throughout Mary Otis Warren’s drama “The Group”, a wide array of anti-revolutionary political beliefs are expressed, ranging from apathy to vehement support of the Tories. However, one belief stands out from others; Meagre is exceptionally eloquent and engaging in articulating his opinion, although readers are left a bit confused at the contradictory language in his speeches. This can be seen when he states: “I hated Brutus for his noble stand Against the oppressors of his injured country. I hate the leaders of these restless factions, For all their generous efforts to be free.” In the same breath where Meagre claims that he hates someone, he also extols their virtues. Could it be that perhaps Warren imbued Meagre’s speech with some of her own opinions? Perhaps Warren really did hate Brutus (her brother) a bit for his “stand”, for the fact that he risked his life and was no longer there for her. Perhaps Meagre’s convoluted rhetoric is representative of Warren’s own tumultuous feelings towards the incident.
The idea that Meagre, ironically, represents Warren's hidden opinions is supported by the very name “Meagre” itself. As a woman in American society in the 1700’s, Warren was not given much respect. Although she did receive more respect than many other women in her society (her plays were the first of their kind to be published by a woman), the fact remains that it was hard for a woman to make herself heard in a world dominated by males. The name “Meagre” (the British spelling of ‘meager’) reminds one of someone who is easily ignored, and whose opinions are often brushed aside (if they don’t push them forward). This surely applies to women in the 1700’s.
Another fact that supports the idea that Meagre is representative of Warren’s alternate self is the cynicism evident in Meagre’s dialogue. This can be seen in his statement: “paramount to these ideal whims, Utopian dreams, of patriotic virtue, Which long has danced in their distempered brains” He refers to those who believe that they can change the world, and who believe that a utopia is possible as having “distempered brains”, and obviously having a faulty thought process. Although it is doubtful that Warren would actually say this herself in reference to the Patriot’s cause, it cannot be denied that this statement (and many of the other things which Meagre says) is reminiscent of the sarcasm and cynicism which Warren was known for.
The idea that Meagre, ironically, represents Warren's hidden opinions is supported by the very name “Meagre” itself. As a woman in American society in the 1700’s, Warren was not given much respect. Although she did receive more respect than many other women in her society (her plays were the first of their kind to be published by a woman), the fact remains that it was hard for a woman to make herself heard in a world dominated by males. The name “Meagre” (the British spelling of ‘meager’) reminds one of someone who is easily ignored, and whose opinions are often brushed aside (if they don’t push them forward). This surely applies to women in the 1700’s.
Another fact that supports the idea that Meagre is representative of Warren’s alternate self is the cynicism evident in Meagre’s dialogue. This can be seen in his statement: “paramount to these ideal whims, Utopian dreams, of patriotic virtue, Which long has danced in their distempered brains” He refers to those who believe that they can change the world, and who believe that a utopia is possible as having “distempered brains”, and obviously having a faulty thought process. Although it is doubtful that Warren would actually say this herself in reference to the Patriot’s cause, it cannot be denied that this statement (and many of the other things which Meagre says) is reminiscent of the sarcasm and cynicism which Warren was known for.
Thursday, February 1, 2007
Franklin's Maturity
Perhaps because of the praise and recognition which Franklin was consistently exposed to during his youth, he had a very high opinion of himself, which is most clearly shown in the value he placed on his judgment. However, as he matured, and as his autobiography progressed, he seemed more willing to admit that his judgment was not always foolproof.
This evolution is especially evident in his approach to religion and religious enterprises. During the second section of his autobiography, Franklin is so disgusted with preachers and with society’s approach to religion that he creates his own theory on how to achieve moral perfection. He fails to give preachers the respect which they have earned, considering that they have devoted their lives to studying religion and morals, and assumes that his view is undeniably more refined.
During the third section of his autobiography, Franklin has a completely different approach to religion and religious enterprises. On page 106 Franklin comments that he disagrees with Whitefield’s (a preacher) approach to a service project: “I did not disapprove of the design, but, as Georgia was then destitute of materials and workmen, and it was proposed to send them from Philadelphia at a great expense, I thought it would have been better to have built the house here, and brought the children to it.” However, once Franklin listens to Whitefield’s sermon, he realizes that the preacher’s ideas do, in fact, have some merit, and ends up contributing money to Whitefield’s cause. Perhaps Franklin’s eventual concession is related to the power which Whitefield’s name carried, as Franklin displays a rather obvious obsession with celebrities and status. And then again, perhaps his willingness to listen to Whitefield’s ideas is a result of his maturity and ability to be more open-minded.
This theory that Franklin’s intellectual development can be seen through his willingness to listen to other’s ideas is also supported on page 112, where he comments: “And I found that a much greater number of them than I could have imagined, tho’ against offensive war, were clearly for the defensive.” In this passage, Franklin willingly admits that his first impression of something proves to be incorrect. With age, Franklin seems to have learned the art of processing new information and forming new opinions that incorporate this information. He seems to realize that the world is not quite as black and white as youth would like to perceive it.
This evolution is especially evident in his approach to religion and religious enterprises. During the second section of his autobiography, Franklin is so disgusted with preachers and with society’s approach to religion that he creates his own theory on how to achieve moral perfection. He fails to give preachers the respect which they have earned, considering that they have devoted their lives to studying religion and morals, and assumes that his view is undeniably more refined.
During the third section of his autobiography, Franklin has a completely different approach to religion and religious enterprises. On page 106 Franklin comments that he disagrees with Whitefield’s (a preacher) approach to a service project: “I did not disapprove of the design, but, as Georgia was then destitute of materials and workmen, and it was proposed to send them from Philadelphia at a great expense, I thought it would have been better to have built the house here, and brought the children to it.” However, once Franklin listens to Whitefield’s sermon, he realizes that the preacher’s ideas do, in fact, have some merit, and ends up contributing money to Whitefield’s cause. Perhaps Franklin’s eventual concession is related to the power which Whitefield’s name carried, as Franklin displays a rather obvious obsession with celebrities and status. And then again, perhaps his willingness to listen to Whitefield’s ideas is a result of his maturity and ability to be more open-minded.
This theory that Franklin’s intellectual development can be seen through his willingness to listen to other’s ideas is also supported on page 112, where he comments: “And I found that a much greater number of them than I could have imagined, tho’ against offensive war, were clearly for the defensive.” In this passage, Franklin willingly admits that his first impression of something proves to be incorrect. With age, Franklin seems to have learned the art of processing new information and forming new opinions that incorporate this information. He seems to realize that the world is not quite as black and white as youth would like to perceive it.
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