Moby-Dick Ishmael Quotes

I, Ishmael, was one of that crew; my shouts had gone up with the rest; my oath had been welded with theirs; and stronger I shouted, and more did I hammer and clinch my oath, because of the dread in my soul. A wild, mystical, sympathetical feeling was in me; Ahab’s quenchless feud seemed mine. With greedy ears I learned the history of that murderous monster against whom I and all the others had taken our oaths of violence and revenge. (41.1)

As I sat there at my ease, cross-legged on the deck; after the bitter exertion at the windlass; under a blue tranquil sky; the ship under indolent sail, and gliding so serenely along; as I bathed my hands among those soft, gentle globules of infiltrated tissues, woven almost within the hour; as they richly broke to my fingers, and discharged all their opulence, like fully ripe grapes their wine; as I snuffed up that uncontaminated aroma, – literally and truly, like the smell of spring violets; I declare to you, that for the time I lived as in a musky meadow; I forgot all about our horrible oath; in that inexpressible sperm, I washed my hands and my heart of it; I almost began to credit the old Paracelsan superstition that sperm is of rare virtue in allaying the heat of anger: while bathing in that bath, I felt divinely free from all ill-will, or petulance, or malice, of any sort whatsoever. (94.4)

[L]ulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Wickliff’s sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over. (35.10)

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 is not so much a colour as the visible absence of colour; and at the same time the concrete of all colours; is it for these reasons that there is such a dumb blankness, full of meaning, in a wide landscape of snows – a colourless, all-colour of atheism from which we shrink? (42.25-26)

When I stand among these mighty Leviathan skeletons, skulls, tusks, jaws, ribs, and vertebrae, all characterized by partial resemblances to the existing breeds of sea-monsters; but at the same time bearing on the other hand similar affinities to the annihilated antichronical Leviathans, their incalculable seniors; I am, by a flood, borne back to that wondrous period, ere time itself can be said to have begun; for time began with man. Here Saturn’s grey chaos rolls over me, and I obtain dim, shuddering glimpses into those Polar eternities; when wedged bastions of ice pressed hard upon what are now the Tropics; and in all the 25,000 miles of this world’s circumference, not an inhabitable hand's breadth of land was visible. Then the whole world was the whale’s; and, king of creation, he left his wake along the present lines of the Andes and the Himmalehs. Who can show a pedigree like Leviathan? Ahab’s harpoon had shed older blood than the Pharaoh’s. Methuselah seems a school-boy. I look round to shake hands with Shem. I am horror-struck at this antemosaic, unsourced existence of the unspeakable terrors of the whale, which, having been before all time, must needs exist after all humane ages are over. (104.11)

But somehow I grew merry again. Delightful inducements to embark, fine chance for promotion, it seems – aye, a stove boat will make me an immortal by brevet. Yes, there is death in this business of whaling – a speechlessly quick chaotic bundling of a man into Eternity. But what then? Methinks we have hugely mistaken this matter of Life and Death. Methinks that what they call my shadow here on earth is my true substance. Methinks that in looking at things spiritual, we are too much like oysters observing the sun through the water, and thinking that thick water the thinnest of air. Methinks my body is but the lees of my better being. In fact take my body who will, take it I say, it is not me. And therefore three cheers for Nantucket; and come a stove boat and stove body when they will, for stave my soul, Jove himself cannot. (7.7)

I was a good Christian; born and bred in the bosom of the infallible Presbyterian Church. How then could I unite with this wild idolator in worshipping his piece of wood? But what is worship? thought I. Do you suppose now, Ishmael, that the magnanimous God of heaven and earth – pagans and all included – can possibly be jealous of an insignificant bit of black wood? Impossible! But what is worship? – to do the will of God – that is worship. And what is the will of God? – to do to my fellow man what I would have my fellow man to do to me – that is the will of God. Now, Queequeg is my fellow man. And what do I wish that this Queequeg would do to me? Why, unite with me in my particular Presbyterian form of worship. Consequently, I must then unite with him in his; ergo, I must turn idolator. So I kindled the shavings; helped prop up the innocent little idol; offered him burnt biscuit with Queequeg; salamed before him twice or thrice; kissed his nose; and that done, we undressed and went to bed, at peace with our own consciences and all the world. (10.9)

I cherish the greatest respect towards everybody’s religious obligations, never mind how comical, and could not find it in my heart to undervalue even a congregation of ants worshipping a toad-stool; or those other creatures in certain parts of our earth, who with a degree of footmanism quite unprecedented in other planets, bow down before the torso of a deceased landed proprietor merely on account of the inordinate possessions yet owned and rented in his name.

I say, we good Presbyterian Christians should be charitable in these things, and not fancy ourselves so vastly superior to other mortals, pagans and what not, because of their half-crazy conceits on these subjects. There was Queequeg, now, certainly entertaining the most absurd notions about Yojo and his Ramadan; – but what of that? Queequeg thought he knew what he was about, I suppose; he seemed to be content; and there let him rest. All our arguing with him would not avail; let him be, I say: and Heaven have mercy on us all – Presbyterians and Pagans alike – for we are all somehow dreadfully cracked about the head, and sadly need mending. (17.1-2)

Now, as I before hinted, 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, because that other person don’t believe it also. But when a man’s religion becomes really frantic; when it is a positive torment to him; and, in fine, makes this earth of ours an uncomfortable inn to lodge in; then I think it high time to take that individual aside and argue the point with him. (17.25)

After all, I do not think that my remarks about religion made much impression upon Queequeg. Because, in the first place, he somehow seemed dull of hearing on that important subject, unless considered from his own point of view; and, in the second place, he did not more than one third understand me, couch my ideas simply as I would; and, finally, he no doubt thought he knew a good deal more about the true religion than I did. He looked at me with a sort of condescending concern and compassion, as though he thought it a great pity that such a sensible young man should be so hopelessly lost to evangelical pagan piety. (17.29)

"I don’t know anything about Deacon Deuteronomy or his meeting," said I; "all I know is, that Queequeg here is a born member of the First Congregational Church. He is a deacon himself, Queequeg is."

"Young man," said Bildad sternly, "thou art skylarking with me – explain thyself, thou young Hittite. What church dost thee mean? answer me."

Finding myself thus hard pushed, I replied, "I mean, sir, the same ancient Catholic Church to which you and I, and Captain Peleg there, and Queequeg here, and all of us, and every mother’s son and soul of us belong; the great and everlasting First Congregation of this whole worshipping world; we all belong to that; only some of us cherish some queer crotchets no ways touching the grand belief; in THAT we all join hands." (18.10-12)

That immaculate manliness we feel within ourselves, so far within us, that it remains intact though all the outer character seem gone; bleeds with keenest anguish at the undraped spectacle of a valor-ruined man. Nor can piety itself, at such a shameful sight, completely stifle her upbraidings against the permitting stars. But this august dignity I treat of, is not the dignity of kings and robes, but that abounding dignity which has no robed investiture. Thou shalt see it shining in the arm that wields a pick or drives a spike; that democratic dignity which, on all hands, radiates without end from God; Himself! The great God absolute! The centre and circumference of all democracy! His omnipresence, our divine equality! (26.5)

Still New Bedford is a queer place. Had it not been for us whalemen, that tract of land would this day perhaps have been in as howling condition as the coast of Labrador. As it is, parts of her back country are enough to frighten one, they look so bony. The town itself is perhaps the dearest place to live in, in all New England. It is a land of oil, true enough; but not like Canaan; a land, also, of corn and wine. The streets do not run with milk; nor in the spring-time do they pave them with fresh eggs. Yet, in spite of this, nowhere in all America will you find more patrician-like houses; parks and gardens more opulent, than in New Bedford. Whence came they? how planted upon this once scraggy scoria of a country?

Go and gaze upon the iron emblematical harpoons round yonder lofty mansion, and your question will be answered. Yes; all these brave houses and flowery gardens came from the Atlantic, Pacific, and Indian oceans. One and all, they were harpooned and dragged up hither from the bottom of the sea. (6.5-6)

It seemed the great Black Parliament sitting in Tophet. A hundred black faces turned round in their rows to peer; and beyond, a black Angel of Doom was beating a book in a pulpit. It was a n***o church; and the preacher’s text was about the blackness of darkness, and the weeping and wailing and teeth-gnashing there. Ha, Ishmael, muttered I, backing out, Wretched entertainment at the sign of "The Trap!" (2.6)

This accomplished, however, he turned round – when, good heavens! what a sight! Such a face! It was of a dark, purplish, yellow colour, here and there stuck over with large blackish looking squares. Yes, it’s just as I thought, he's a terrible bedfellow; he's been in a fight, got dreadfully cut, and here he is, just from the surgeon. But at that moment he chanced to turn his face so towards the light, that I plainly saw they could not be sticking-plasters at all, those black squares on his cheeks. They were stains of some sort or other. At first I knew not what to make of this; but soon an inkling of the truth occurred to me. I remembered a story of a white man – a whaleman too – who, falling among the cannibals, had been tattooed by them. I concluded that this harpooneer, in the course of his distant voyages, must have met with a similar adventure. And what is it, thought I, after all! It’s only his outside; a man can be honest in any sort of skin. But then, what to make of his unearthly complexion, that part of it, I mean, lying round about, and completely independent of the squares of tattooing. To be sure, it might be nothing but a good coat of tropical tanning; but I never heard of a hot sun’s tanning a white man into a purplish yellow one. However, I had never been in the South Seas; and perhaps the sun there produced these extraordinary effects upon the skin. (3.54)

I stood looking at him a moment. For all his tattooings he was on the whole a clean, comely looking cannibal. What’s all this fuss I have been making about, thought I to myself – the man’s a human being just as I am: he has just as much reason to fear me, as I have to be afraid of him. Better sleep with a sober cannibal than a drunken Christian. (3.69)

At length, by dint of much wriggling, and loud and incessant expostulations upon the unbecomingness of his hugging a fellow male in that matrimonial sort of style, I succeeded in extracting a grunt; and presently, he drew back his arm, shook himself all over like a Newfoundland dog just from the water, and sat up in bed, stiff as a pike-staff, looking at me, and rubbing his eyes as if he did not altogether remember how I came to be there, though a dim consciousness of knowing something about me seemed slowly dawning over him. Meanwhile, I lay quietly eyeing him, having no serious misgivings now, and bent upon narrowly observing so curious a creature. (4.4)

I began to be sensible of strange feelings. I felt a melting in me. No more my splintered heart and maddened hand were turned against the wolfish world. This soothing savage had redeemed it. There he sat, his very indifference speaking a nature in which there lurked no civilized hypocrisies and bland deceits. Wild he was; a very sight of sights to see; yet I began to feel myself mysteriously drawn towards him. And those same things that would have repelled most others, they were the very magnets that thus drew me. I’ll try a pagan friend, thought I, since Christian kindness has proved but hollow courtesy. I drew my bench near him, and made some friendly signs and hints, doing my best to talk with him meanwhile. At first he little noticed these advances; but presently, upon my referring to his last night’s hospitalities, he made out to ask me whether we were again to be bedfellows. I told him yes; whereat I thought he looked pleased, perhaps a little complimented. (10.5)

If there yet lurked any ice of indifference towards me in the Pagan’s breast, this pleasant, genial smoke we had, soon thawed it out, and left us cronies. He seemed to take to me quite as naturally and unbiddenly as I to him; and when our smoke was over, he pressed his forehead against mine, clasped me round the waist, and said that henceforth we were married; meaning, in his country’s phrase, that we were bosom friends; he would gladly die for me, if need should be. (10.7)

It was a humorously perilous business for both of us. For, before we proceed further, it must be said that the monkey-rope was fast at both ends; fast to Queequeg’s broad canvas belt, and fast to my narrow leather one. So that for better or for worse, we two, for the time, were wedded; and should poor Queequeg sink to rise no more, then both usage and honor demanded, that instead of cutting the cord, it should drag me down to his wake. So, then, an elongated Siamese ligature united us. Queequeg was my own inseparable twin brother; nor could I any way get rid of the dangerous liabilities which the hempen bond entailed. (72.3)