From reading chapters 42-57, it is clear that Ishmael shapes his worldview and takes hostile identities from the unidentified and unknown, labeling it as supernatural, in order to adhere to his romantic feelings on whaling. In chapter 50, Ishmael talks about the castaway saved at sea, Fedallah, speculating, “Whence he came in a mannerly world like this…so far as to have some sort of half-hinted influence…” Ishmael here is a bit frustrated, trying to piece together into his worldview why Fedellah was so integral into the force of the Pequod if not uncivilized? He sees Fedellah as an independent, yet vulnerable force onto the ship because he is educated and intellegent. This brings into question the origin and formation of dominating narratives into society that see people as blank canvases to write heroism and transgression when there was none in the first place. This is dangerous as Ishmael sees the Pequod’s mercy decision as righteous, instead of seeing the rescue of castaways as human decency. He sees Fedellah as a “half-hinted influence” brought supernaturally from heaven, expected to influence the narrative of the whaler’s autonomy; but this only means that Fedellah is nothing short of an instrumental pawn in a game, rather than seeing the man as a person with his own agency and role in the world. He also states the nautical life as distinctly separate from the land when he says Fedellah unexpectedly happened to be in a mannerly world like this. Here, not only does he dehumanize Fedellah, but he contextually imprisons him into a person with no origin. This gives Ishmael reason to call his worldview the only right concept apart from others, emphasizing the nautical life as mannerly, compared to back home in New Bedford.