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50 pages 1 hour read

Edgar Allan Poe

The Murders in the Rue Morgue

Fiction | Short Story | Adult | Published in 1841

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Symbols & Motifs

The Number Two

A recurring motif in “The Murders in the Rue Morgue” is the number two. The most obvious is the dual partnership between Dupin and the narrator. Additionally, there are two women who are murder victims, two doors accessing the victims’ apartment, two windows inside the apartment, and two last words heard by eyewitnesses: “mon Dieu,” or “my God” (28). Two signifies duality, an age-old school of thought where opposite forces achieve synthesis. In the story, Poe contrasts the one who knows from the one who does not, the old from the young, and the front from the back. Yet, rather than keeping them separate, Poe merges them into a single entity according to their function. When observing Dupin’s skillful process in using rationality for detection, the narrator reflects on “the old philosophy of the Bi-Part Soul” and a “double Dupin—the creative and the resolvent” (4). It is worth mentioning that the beginning sound in Dupin, “Du,” is pronounced like the French word for two, “deux,” thus suggesting the detective’s psychological split.

The Ourang-Outang

The Ourang-Outang serves as a motif for the absence of reason. Brutish, wild, and instinctual, the mammal embodies superhuman strength and agility which, in turn, generates public fear. The nature of the violence against Madame and Mademoiselle L’Espanaye appear horrifyingly senseless: “[T]he old lady, with her throat so entirely cut that, upon an attempt to raise her, the head fell off” (9). In tandem, the daughter with her body stuffed feet first into the chimney leaves an impression that the Ourang-Outang is capable of any feat without regard to conscience. As a juxtaposition to C. Auguste Dupin’s clear-minded rationalism, the Ourang-Outang represents his antithesis in dramatic fashion. The creature operates reactively, and at times imitatively, both behaviors devoid of the mindful, reflective logic and conscious awareness that a rationalist would possess. However, the animal’s climb up the lightning rod symbolizes grasping for the “spark” of knowledge and yearning to be admitted into the rational world. Further, the animal’s gaze into the mirror symbolizes its quest for self-knowledge and consciousness. Both the ape and the detective exemplify the outer extremes on the continuum between rationality and irrationality.

Windows

The proverbial lynchpin that enables Monsieur Dupin to solve the murder case, ironically, is found in the literal structure of the nails that lock the victims’ windows. Recognizing the window as the literal mode to perception, the material to let light pass through, Poe capitalizes on the window’s function. The reader first catches the window motif through Dupin’s observation that “most men, in respect to himself, wore windows in their bosoms” (4). His statement is not a compliment to the company he keeps, for how could a window hanging at chest level be useful to the wearer. His claim also implies that the way in which windows are positioned work much like a spy glass. It will determine where truth will be found. Poe cleverly crafts his reference to a window at the onset of the story to foreshadow the object that becomes integral to identifying the murderer.

The window motif also engages in a more literal way. Dupin’s meticulous attention to the apartment windows’ mechanisms illustrate the ideology repeated in both the preface and later in the narrative, namely, “what is only complex is mistaken (a not unusual error) for what is profound” (1) and “the common error of confounding the unusual with the abstruse” (17). Essentially, Poe compares a cracked nail that appears to be whole to a faulty deduction held up by mistaken presuppositions. Both have the form of a steadfast reality but lead to a malfunction or wrong conclusion. Like the initial confusion one feels when given a new problem, a window that self-closes is unusual, but after examining its inner workings, it is not at all complicated.

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