40 • “A Guiding Star to the Youth of Every Land” Channels 2023 4 tle h 9 g e 4 a -l 4 e s 9 y ff 5 s e , t c e t 4 m 9 7 o to ) f . d S I e s o f h e u m n th d a w e t o h l’s r e tm h c ( o d 4 u e 8 r s 7 t c r - r o 4 ib o 9 e m 0 s , snpe ewe cahn da ns tda r et lxi pn lga”i nhse ts hp ae ta kt sh el a t“et rr u“ trhe s- st hoeu nwdoerdl dt”h ar onudg “hc hsaennga[teed ]c ht ha me bl aewr ss oo ff tThheu ns ,a tSi oo nu st hi wn or er tgha r edxtpol iwc i ot lmy amn ”e n( 5t i2o0n)s. tcha as et rsehf oo rwms st ahree fiani lmu roet i oo fn .t hMer sl e. Wg aal l ss yhs’ s- theums b, abnudts iatn da l soof ms he no wl i sk et hJ ued gf ae i lMu reer l ionf, Hd leertmo na nwBhrou dreenf uesl le, at on dheevl pe nhMe rr . ( 4M8i d7 -- 4p 9r o0t)e. cItsi hn mg awe ol , mo enn t ht he r oo tuhgehr lhaawn da, ss ehei ss Ca ghariins tsita n“ t hdrue tey g i(a4n9t8s ”) , oaf ntdh e hlee g as tl asnydss- tvei emw ai nngd wd ei ns esr t(e5d1 1 ,o r5 2d0i)s. eRnaf rt ahne cr htihs ae nd wB roumd ee nn e al lsc a“ l‘ pl setsht se mo f( 1s 0o c3i)e, tIys’h” maas e Ml erxs-. ac hmairnaecst et rh ea mn d i tnhdei ivri dp ua sa tl sl y. ,S jouudt ghiwn go rt thhe ii sr ps tl raac ti en gt hI sehdmi faf ee rl ei nn caessi tbueattwi oene nt o hdi emmaonnd- ol atrh et or tmh ee nk ai ns dh Be omn on de er l ss haodwv eo dc atcoywsai mr di s- Southworth (Salzer 216). Joanne Dobson’s and Megan Jenison Griffin’s Intertextual Analysis BG or itfhf i nJ o adni fnf eerDf or obms o nS aalnz de rMaengda nS tJoecnki st oo nn by connecting Ishmael to The Hidden Hand’s Traverse. Dobson describes Ta sr aavcehr saer a, oc tneer o“ wf thhoe innomv ealn’ symwaal ye sl ei sa dasn, awdoamp taant hi oono do f t toh et hbee smt aqsucaulliitni ees cohf atrrauce- tTerra”v e r( sxex xavs )“, g uai dnedd bGy rbi fef ni ne v oi nl etnecr ep raentds seer snet i mt eemntp”e(r9s 2h) .i sG rmi f faisnc ublei nliietvye: s “ hTera vi s- es tmr oont igo, nbaul , t bnuott pn he vyes irc avl liyo l eang gt ;r ehs sei v ei s; a( 9n7d) . hSeh ei s asrugbume si stshi va et , Tbrua vt enr soet rweeparke”- sweinl lt se xv pa roiuonuds quupaol ni t i ewsi tthh aIts hS omuatehlw(o9r2t )h, amnade lDeomb sbor na caegsr seoe ms , ee xf epml a ii nn ii nn eg qt huaatl iItsi ehs- bt i eocnaaul ,s”e (“xhxei vi s) .p iDooubs s, ao lnt r ua ni sdt i cG, rainf fdi ne ma roe- tThreanv ear rs ge u iansg atnh a et mS oo ut i tohnwa lo rat hn dc rme aotreadl mc r ae na t iaonndi nt hIas ht ms haee l e. Dx poabnsdoenda nudp oGnr i hf fei nr al epnpsr of raocmh SI sahl zme ar eal n tdh rS ot oucgkht oan dt oi f faerrgeunet twhha ot S ot ruatnhswc eo nr tdhs i spcorpeua ltai nr g na i nc he taereanc tt ehr- cf eernetnutr yq umaal int hi eoso, ds ubcyhd ae smmo nosrter aet mi nog tdi oi fn- and piety, than the men around him. Nineteenth-century Discourses of Manhood Nineteenth-century Depictions of Martial Manhood and Restrained Manhood Amsa eDl o’ sb scohna raancdt eGr ri zi faf ti ni o nh a vpeu snhoet es d , bIaschk- against conventional discourses of
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