In the fall of my senior year of college, I ventured for the first time into Rauner Library, which houses old and rare books. Dartmouth’s Rauner Library is unique to the special collections world in that a student can request any book from the collection and sit with it at their leisure, turning five-hundred-year-old pages without the the protective measure of tweezers or latex gloves. I was there to research Desdemona’s willow song (I was taking a Shakespeare class, as all English majors must do if they want to have any credibility) which meant paging through Pliny the Elder’s Natural History and other tomes contemporary to Shakespeare’s day.
My favorite find that day was a book called “The Elizabethan Zoo,” first published in about 1600. This book describes and illustrates twenty-eight animals recognizable to renaissance zoologists, including the elephant, the lyon, the gorgon, the phoenix, the cat, the beaver, the unicorn, the dragon, the salamander, the mantichora, the hydra, etc. The book makes no distinction between authentic and imagined animals, and indeed some real animals are depicted to look even stranger than the dragon or phoenix (the dragon being much more familiar in popular literature than, say, the hippo). The most fascination description was of the whale. The illustrated creature was much like the picture above, with claws, fangs, and strange antennae sprouting from its head. It was described as a terrifying creature, capable of capsizing boats and swallowing men whole.
In her excellent essay, “Bad to the bone”? The Unnatural History of Monstrous Medieval Whales, Vicki Ellen Szabo recounts the myths surrounding whales and the reasons they were seen to be so terrifying:
The monstrous whale known as aspidochelone was characterized by two distinctive behaviors. First, the whale possessed the ability to entrap its prey, usually fish, through the emission of a sweet, seductive odor released from its mouth. Unsuspecting fish were attracted by the scent, only to be devoured when the whale’s cavernous mouth snapped shut. Secondly, the whale was able to disguise itself as an island. According to some traditions, the whale’s back was covered with rocks, dirt, and even trees and bushes in the creation of this grand façade. Such a tempting oasis within the sea readily attracted sailors and wayward monks, who settled upon this island and made camp. However, this paradise of the weary sailors was interrupted when they started their cooking fire, for their island haven would suddenly dive to the bottom of the sea and drown the men, or the whale would swim off into the remotest corners of the ocean. In effect, their sins had driven them to hell, here on the back of the great monstrous fish.”
The whale makes its Biblical debut as a symbol of Hell in the book of Jonah. In this story, God commands Jonah to prophesy at Nineveh; when Jonah refuses and escapes by boat God sends a great whale to swallow him for his sins. Jonah spends three days in the whale repenting and is let out on to dry land where he returns to Nineveh and converts the entire population (more than a half million people).
Icelandic saga also features a reference to the demonic nature of whales. In The Saga of Erik the Red, the Vinlanders arrive in the New World and spend a harsh winter unable to find proper provisions. These people pray to their Christian God to send them something to eat, but nothing comes. Then Thorhall the Hunter prays to the god Thor, who sends a beached whale. The Vinlanders eat of the meat, but all become ill. When they find out this food has come by way of a pagan god, they throw the whale’s meat over a cliff and recommit themselves to God’s mercy.
By the time of the renaissance, then, these demonic associations were at the forefront of any whale symbology. Furthermore, as Szabo points out, the aquatic environment was entirely foreign to most humans and thus anything living in that environment was automatically bizarre. Whales were a classic Other; their only role was to be feared and depicted as monsters.