Summary

Chapters 82–92

Summary Chapters 82–92

Chapter 88: Schools and Schoolmasters

Ishmael takes a moment to explain some whaling terms, beginning with “schools” of whales. Schools are typically composed of one male—the “schoolmaster” or “lord”—and numerous females, the “harem.” When whalers find a school, they hunt only the females and calves, as the males are too large and dangerous. As the male whales age, they leave their harems behind and become solitary, ill-tempered wanderers. The all-male schools are like a “mob of young collegians.” The major difference between the males and the females, according to Ishmael, is that males abandon injured comrades while females do not, even risking their own lives to aid and comfort a friend.

Chapter 89: Fast-Fish and Loose-Fish

Ishmael takes some time to explain his reference to “waifs” in Chapter 87. He goes on to talk about whaling codes past and present, which say that a “Fast-Fish” belongs to the party fast to it (the party that has laid claim to it) and a “Loose-Fish” is fair game for anybody who can catch it. A fish is “fast” when it is physically connected to the party after it or when it bears a waif, or marker. Lawyerlike, Ishmael cites precedents and stories to show how difficult it is to maintain rules, especially when they admit so much ambiguity. Metaphorically, everything in the world can be conceptualized according to the code that judges possession to be the sole legal criterion of ownership. Even entire nations, Ishmael observes, can be classified as “Fast-Fish” or “Loose-Fish” and colonized accordingly by more powerful nations.

Chapter 90: Heads or Tails

Ishmael elaborates upon the strange fishing laws of England, which state that any whale or sturgeon captured on its coast is “fast” and belongs to England. The head must be given to the king and the tail to the queen, leaving nothing for the hunter. Ishmael tells the story of some poor whalemen who lost all profits from their hard-earned whale to a wealthy duke.

Chapter 91: The Pequod Meets the Rose-Bud

The Pequod encounters a French ship, the Bouton de Rose (Rose-Button or Rose-Bud), from which a terrible stench arises. This ship has two whales alongside: one “blasted whale” (a whale that died unmolested on the sea) that is going to have nothing useful in it and one whale that died from indigestion. Stubb asks a sailor aboard the Rose-Bud if they have any news of Moby Dick. The man answers that they have never heard of the White Whale. Crafty Stubb asks why the man is trying to get oil out of these whales when clearly there is none in either. The sailor replies that his captain, on his first trip, will not believe the sailor’s own statements that the whales are worthless. Stubb goes aboard to tell the captain that the whales are worthless, although he knows something that the other sailor doesn’t: the second whale might contain ambergris, a valuable substance found in the intestines of sick whales. Stubb gets the sailor to help him trick the French captain into thinking that the “blasted” whales pose a threat of infection to the crew. The captain dumps the whales and Stubb, pretending to be helpful, has the Pequod’s boats tow the second whale away. As soon as the Rose-Bud leaves, Stubb ties up to the second whale and finds the sweet-smelling ambergris inside it.

Chapter 92: Ambergris

Ishmael explains that ambergris, though it looks like mottled cheese and comes from the bowels of whales, is actually used for perfumes. He ponders the origin of the idea that whales smell bad. In the past, whaling vessels were unable to render blubber into oil at sea, and the rotting blubber created a powerful stench when they arrived in port. The rendered oil, however, is odorless and a natural cleanser. Ishmael notes that live whales, like beautiful women, actually smell pleasantly musky.

Analysis: Chapters 82–92

Chapters 82 and 83 explore ways in which texts are misread and distorted. The story of Jonah is the subject of Father Mapple’s sermon in Chapter 9, and Mapple himself might be regarded as the ideal reader. His imagination seizes upon what is important in a story without getting bogged down in extraneous details. Sag Harbor, in contrast, is so lost in technical objections that he misses the symbolic meaning of the Jonah story. The theologians whom Ishmael cites to counter Sag Harbor seem equally ludicrous, since they too ignore the story’s underlying message, spinning ever more contorted explanations to maintain that every detail of the story is true. In Chapter 82, Ishmael himself is guilty of similar distortions when he ignores the totality of the careers of Hercules, St. George, and others to argue that they are whalemen.