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Heart of darkness symbolism
Heart of darkness symbolism
Heart of darkness symbolism
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Although Inferno and Heart of Darkness were written hundreds of years apart they both share a common motif that shines a light upon modern day life. In Heart of Darkness and Inferno, Dante and Conrad both use imagery, personification, and symbolism to develop the motif of the misinterpretation of truth and the deception of the weak through the characters of Kurtz and Geryon.
In Heart of Darkness, Kurtz is a symbol of truth and brutality. Due to Kurtz’s love for truth and brutality, his actions that develope his reputation are driven by his perception of truth, the only way to live is through power and brutality. One example of Kurtz’s actions being dictated by his perception of truth is the ornamental heads Marlow finds when he reaches the inner station, we find that Kurtz has used his
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brutal power by tricking the savages into believing he is a god and inhumanly punishing them if they did not give him the respect he believed he deserved. Kurtz continually hypnotizes person after person with his great power and “respectable” reputation he has established for himself and uses his perception of truth to gain power over the powerless of his world, the savages. Near the end of Kurtz’s journey, we see one incident that shows us the high value Kurtz has placed on his reputation. When Kurtz is found crawling from his fate, Marlow says to Kurtz “You will be lost” to shows him the reality of the consequences he would experience if he stayed at the inner station (Conrad 134). Marlow is telling him the unwanted truth, you, your power, and your reputation will be forgotten if you become overtaken by selfishness and stay at the inner station. Kurtz turning back and leaving the place he loved after hearing Marlow’s wise words illustrates how important maintaining his reputation and power meant to him. At the end of the book, when Marlow returns to Belgium, we are introduced to Kurtz’s intended. When Marlow discusses Kurtz with Kurtz’s intended she describes Kurtz as a great example, “Men looked up to him-his goodness shone in every act”(Conrad 148). The two completely different descriptions of Kurtz shows us how when one enters somewhere where their savagery is exposed and can run wild, they become a different person. During Kurtz’s time at the Congo, his savagery began to be exposed and he became more and more enwrapped within the heart of darkness. His actions slowly began to show more of his savagery and his perception of truth. Kurtz learned to let his inner darkness and savagery run wild and used the jungle to hide his true nature and preserve his mannerly reputation. In the Inferno, Geryon is a symbol of deception and fraud.
Geryon uses his beauty to deceive and steal the trust of others and uses his strength to overpower them. In lines 10-12 of canto 17, Dante’s use of personification and Musa’s commentary about the personification establishes Geryon’s role of fraud. Musa supports Dante’s personification by referring to line 10, “the face of any honest man”, and saying that the Geryon uses his face and “deceives his victim long enough for his poisoned tail to strike” (Dante 1:227). This suggests that on the surface the Geryon appears to be a beautiful and authentic creature, but on the inside he is a deceiving serpent, waiting to catch his next victim. Geryon continually takes advantage of his beauty and honest face to gain power over the powerless of his world, the sinners. While Geryon does have a great magnitude of power he also a force working against him that is greater and more powerful than him, truth. Geryon’s action are dictated by truth because truth can disable his strength in an instance. Although Geryon’s physical strength is the greatest, strength is not always physical. Truth reveals Geryon’s true barbarity and
deceptiveness. Kurtz and Geryon are interconnected by the motif of the misinterpretation of truth and the deception of the weak. Both Kurtz and Geryon use pleasing attributes to benefit themselves and deceive their enemies despite their true nature. Through their actions, their true nature and motives are exposed. Kurtz and Geryon are pictures of mankind throughout history showing how good things are often used for evil.
While there are differences between Francis Ford Coppola’s film, Apocalypse Now!, and Joseph Conrad novel, The Heart of Darkness, Kurtz and his influence on the main character remain very similar. Both the movie and novel depict a protagonist’s struggle to travel upstream in a ship in search of a man named Kurtz. While doing so, Marlow (The Heart of Darkness)/Willard (Apocalypse Now!) become progressively fascinated with Kurtz. Kurtz is claimed to have a profound influence on his followers and is becoming a huge influence on Marlow/Willard as well.
For centuries humans have been drawing parallels to help explain or understand different concepts. These parallels, or allegories, tell a simple story and their purpose is to use another point of view to help guide individuals into the correct line of thought. “The only stable element in a literary work is its words, which if one knows the language in which it is written, have a meaning. The significance of that meaning is what may be called allegory.”(Bloomfield) As Bloomfield stated, it is only how we interpret the words in an allegory that matters, each person can interpreted it in a slightly different way and allegories are most often personalized by a reader. Dante’s Inferno allegory is present throughout the entire poem. From the dark wood to the depths of Dante’s hell he presents the different crimes committed in life as they could be punished in death.
The most obvious contrast found in Heart of Darkness is between that of light and dark. In the beginning of the novel when the sun set upon London, the city began to light up yet the narrator describes the light as a "lurid glare under the stars" (Conrad 6). The lights from the city illuminated the Thames River. Because London is described as being light, the light then symbolizes civilization, or at least Conrad's view of civilization. Conrad's view of civilization is one of great despise. Civilization is a place where evil is ever present but ignored and people believe they know everything. The light is the knowledge that we have gained through exploration and the civilizing of places that have not yet been civilized. In contrast there is the darkness. Represented in the novel by Africa and the Congo River, the darkness is the evil that lurks in the unknown. The darkness is full of savages and cannibals. It is the uncivilized and uninhabited part of the world where people eat people and the savages lurk in the trees and in the darkness. Africa is the "heart of darkness," the place where man's inner evil is brought out in the open and is displayed through their thoughts and actions, such as those on Marlow's boat, letting the bullets fly into the jungle without reason or need.
To Marlow, Kurtz was an evil force that represented horror of what people could easily
When reading each page, a sort of investigation begins in trying to figure out how Kurtz became insane. However, that investigation was not fully closed because in the end no one knew what had happened to him. In a way his character presented the idea that perhaps the darkness, his darkness was his own and was all along in him waiting to come out. Because there were other men living and working in the Congo who had not become insane as he did, such as the Russian trader or the ivory company’s accountant.
The epiphany of Marlow in "The Heart of Darkness" has significance in the overall story. The theme of the story is how every man has inside himself a heart of darkness and that a person, being alienated like Kurtz, will become more savage. Marlow, in his epiphany, realizes the savagery of man and how being alienated from modern civilization causes one to be savage and raw. This savagery is shown especially in the death of the helmsman, which is where Marlow's epiphany takes place, but the savagery is also show in Kurtz. The link that Kurtz has to the natives and the death of the helmsman is that the natives work for Kurtz.
When going through the stories The Odyssey by Homer and Inferno by Dante, you get the feeling of how diverse, yet similar the two stories are. When reading The Odyssey, you find Ulysses trying to get home to his love, Penelope. He has been gone for twenty years, and through those years, he has struggled with good and evil, just like Dante in Inferno. Ulysses finds himself time after time fighting off gods and their children. Dante, struggling with good and evil, works his way through the nine levels of hell. He is struggling to find where his faithfulness lies. He also is trying to find his way to his love, Beatrice. When reading The Odyssey and Inferno, we find many similarities and differences, from the main characters characteristics, to the experiences within religion during Dante and Homer’s times.
When Marlow finally reaches Kurtz he is in declining health. This same jungle which he loved, embraced and consumed with every ounce of his flesh had also taken its toll on him. Marlow finally meets the man whose name has haunted him on his river journey. Could this frail human be the ever so powerful Kurtz? The man who has journeyed into uncharted territories and has come back with scores of ivory and the respect of the native tribe. Yes, this was the very man and though he is weak and on his way to death his power still exudes from him.
Towards the end of the story, right before Kurtz dies, Marlow looks at Kurtz, and says “I saw on that ivory face the expression of somber pride, of ruthless power, of craven terror-of an intense and hopeless despair.” (P.118), and then Kurtz screams, “The horror, the horror.” (P.118) and he dies. He is referring to what he sees inside himself. This is just what Marlow was afraid he was becoming, he looked deep inside himself, and saw Kurtz.
In conclusion, a great deal of tension and contrast between “dark” and “light” in The Inferno helps us to explore Dante’s self portrait—he fears dangerous desires and sinful darkness, but shows much courage and hope towards life since he nevertheless follows his guide Virgil to dive into horrible Hell. As shown in Canto I, such emotional reaction to dark and light symbols lays a great foundation for developing Dante’s broad and universal traits as his journey progresses.
Kurtz once was considered an honorable man, but living in the Congo separated from his own culture he changed greatly. In the jungle he discovers his evil side, secluded from the rest of his own society he becomes corrupted by power. "My Ivory. My people, my ivory, my station, my river," everything was under Kurtz's reign. While at Kurtz's camp Marlow encounters the broken roof on Kurtz's house, the "black hole," this is a sign of the uncivilized. The black hole represents the unknown and unconquered, and therefore represents the uncivilized. Also, Marlow notices the "black heads" on Kurt...
One of the central tragedies of Joseph Conrad’s Heart of Darkness is the insanity of Mr. Kurtz. How could a man who seemed so good, so stable, suddenly become so mentally lacking? Through the deterioration of Kurtz’s personality and Marlow’s response to his breakdown, Conrad explores the elements of strong versus weak characters.
Kurtz's character is fully facet (in Conrad's Heart of Darkness), not because of his conventional roll of antagonist, but for his roll in a historical fiction as a character with important roll in society, influenced by those close to him. Kurtz makes some key developments in the way he interacts with others, in large part due to the words and actions of society and Kurtz's acquaintances.
Kurtz, a character to whom all of the rising action is dedicated in Heart of Darkness, has reason to have despair in the novella because of all he had done to the natives and because of his deceptive lifestyle. Kurtz stole from the natives often. He would find their hidden ivory and take it for the company. Kurtz stole not only their ivory, but also their worship and admiration. Kurtz was carried around on an improvised stretcher by the natives like a king, and when streams of natives surrounded the station, the Russian trader remarks that, “If he [Kurtz] does not say the right thing to them we are all done for” (III, p. 166). The Russian had apparently been at the mercy of a native tribe in a similar situation before, and has confidence in Kurtz
This sight angers Marlow, and when he gets to Kurtz, it’s too late. Even he has been pulled in by the darkness. Conrad makes an effective distinction between Marlow and Kurtz.