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Coda—The Good of Story in The Road

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Morality in Cormac McCarthy's Fiction
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Abstract

The book’s coda turns to McCarthy’s late novel The Road, which concerns a father and son, starkly designated as “the man” and “the boy,” as they journey south through a shattered, inhospitable world. Throughout the novel the narrative voice often merges with the father’s consciousness, granting readers a window upon the father’s inner effort to discover value or meaning and “seek out the upright” in an apparently meaningless world. In part, the man relies for his moral compass upon the good of story, and orients himself by summoning up texts from his former life, such as Dostoevsky’s The Brothers Karamazov, The Book of Job, and the moral fable of Baucis and Philemon recounted in the Roman Silver Age epic poem Ovid’s Metamorphoses. These intertexts may be writ small, but they mean large. It might be judged of McCarthy, as Dr. Samuel Johnson once judged of Milton, that his art has the power to carve a colossus even on a cherrystone. Like the man’s choicest, most felicitous recollection from his childhood, the novel teaches us, these tales and other like them are, after all, what remains to us “to shape the days upon.”

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Notes

  1. 1.

    This chapter is based on research originally published by Taylor & Francis as Russell M. Hillier, “‘Each the Other’s World Entire’: Intertextuality and the Worth of Textual Remembrance in Cormac McCarthy’s The Road,” English Studies 96.6 (2015): 670–89.

  2. 2.

    See Kunsa 71 for McCarthy’s adaptation of Eliot; see Lincoln 173 and Murphet 112–13 for the imprint of Hemingway upon McCarthy’s novel; and see Cooper “Grail” 218–36 for her discussion of McCarthy’s inclusion of the grail tradition in early and late drafts of manuscripts of The Road.

  3. 3.

    This anatomical-moral analogy holds great appeal for McCarthy. Ben Telfair, the protagonist of McCarthy’s The Stonemason, describes stonemasonry as symbolic of ethical and spiritual rectitude. Telfair compares the mason’s truing of the wall with stones to “those vestibular reckonings performed in the inner ear for standing upright” (66).

  4. 4.

    Here and elsewhere I provide my own translation of Ovid’s Metamorphoses.

  5. 5.

    See Ovid, Metamorphoses, Book VIII, 106–08.

  6. 6.

    Another theoxenia emerging out of the Judeo-Christian, rather than the Greco-Roman, tradition is the Hebrew patriarch Lot’s hospitality to two of God’s angels at Sodom in Genesis 19. The apostle Paul, in the Epistle to the Hebrews, draws upon this episode from the Torah, and the virtuous principle of the theoxenia, when he urges, “Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares” (Heb. 13:1–2).

References

  • Hillier, Russell M. “‘Each the Other’s World Entire’: Intertextuality and the Worth of Textual Remembrance in Cormac McCarthy’s The Road. ” English Studies 96.6 (2015): 670–89. Print.

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  • –––. Interview with Oprah Winfrey. Oprah Winfrey Show. 5 June 2007. CBS Television. Web. 1 April 2015.

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Hillier, R.M. (2017). Coda—The Good of Story in The Road. In: Morality in Cormac McCarthy's Fiction. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-46957-7_7

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