The narrator tells us that Santiago does not mention the hawks that await the little warbler because he thinks the bird will learn about them “soon enough.” Hemingway tempers the grimness of Santiago’s observation with Santiago’s feeling of deep connection with the warbler. He suggests that the world, though designed to bring about death, is a vast, interconnected network of life. Additionally, the warbler’s feeling of exhaustion and its ultimate fate—destruction by predators—mirror Santiago’s own eventual exhaustion and the marlin’s ravishment by sharks.

The brotherhood between Santiago and the surrounding world extends beyond the warbler. The old man feels an intimate connection to the great fish, as well as to the sea and stars. Santiago constantly pledges his love, respect, and sentiment of brotherhood to the marlin. For this reason, the fish’s death is not portrayed as senselessly tragic. Santiago, and seemingly Hemingway, feel that since death must come in the world, it is preferable that it come at the hands of a worthy opponent. The old man’s magnificence—the honor and humility with which he executes his task—elevates his struggle to a rarified, even transcendent level.

Skills that involved great displays of strength captured Hemingway’s imagination, and his fiction is filled with fishermen, big-game hunters, bullfighters, prizefighters, and soldiers. Hemingway’s fiction presents a world peopled almost exclusively by men—men who live most successfully in the world through displays of skill. In Hemingway’s world, mere survival is not enough. To elevate oneself above the masses, one must master the rules and rituals by which men are judged. Time and again, we see Santiago displaying the art and the rituals that make him a master of his trade. Only his lines do not drift carelessly in the current; only he braves waters so far from shore.

Rules and rituals dominate the rest of the old man’s life as well. When he is not thinking about fishing, his mind turns to religion or baseball. Because Santiago declares that he is not a religious man, his prayers to the Virgin of Cobre seem less an appeal to a supernatural divinity and more a habit that orders and provides a context for his daily experience. Similarly, Santiago’s worship of Joe DiMaggio, and his constant comparisons between the baseball great and himself, suggest his preference for worlds in which men are measured by a clear set of standards. The great DiMaggio’s reputation is secured by his superlative batting average as surely as Santiago’s will be by an eighteen-foot marlin.

Even though Santiago doesn’t consider himself a religious man, it is during his struggle with the marlin that the book becomes strongly suggestive of a Christian parable. As his struggle intensifies, Santiago begins to seem more and more Christ-like: through his pain, suffering, and eventual defeat, he will transcend his previous incarnation as a failed fisherman. Hemingway achieves this effect by relying on the potent and, to many readers, familiar symbolism identified with Jesus Christ’s life and death. The cuts on the old man’s hands from the fishing line recall the stigmata—the crucifixion wounds of Jesus. Santiago’s isolation, too, evokes that of Christ, who spent forty days alone in the wilderness. Having taken his boat out on the ocean farther than any other fisherman has ever gone, Santiago is beyond even the fringes of society.

Hemingway also unites the old man with marlin through Santiago’s frequent expressions of his feeling of kinship. He thus suggests that the fate of one is the fate of the other. Although they are opponents, Santiago and the marlin are also partners, allies, and, in a sense, doubles. Thus, the following passage, which links the marlin to Christ, implicitly links Santiago to Christ as well: