The Complete Angler 1653. Izaak Walton
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art not easily learn'd?
Pisc. Yes (Sir:) and I doubt not but that if you and I were to converse together but til night, I should leave you possess'd with the same happie thoughts that now possesse me; not onely for the Antiquitie of it, but that it deserves commendations; and that 'tis an Art; and worthy the knowledge and practice of a wise, and a serious man.
Viat. Sir, I pray speak of them what you shall think fit; for wee have yet five miles to walk before wee shall come to the Thatcht house. And, Sir, though my infirmities are many, yet I dare promise you, that both my patience and attention will indure to hear what you will say till wee come thither: and if you please to begin in order with the antiquity, when that is done, you shall not want my attention to the commendations and accommodations of it: and lastly, if you shall convince me that 'tis an Art, and an Art worth learning, I shall beg I may become your Scholer, both to wait upon you, and to be instructed in the Art it self.
Pisc. Oh Sir, 'tis not to be questioned, but that it is an art, and an art worth your Learning: the question wil rather be, whether you be capable of learning it? For he that learns it, must not onely bring an enquiring, searching, and discerning wit; but he must bring also that patience you talk of, and a love and propensity to the art itself: but having once got and practised it, then doubt not but the Art will (both for the pleasure and profit of it) prove like to Vertue, a reward to it self.
Viat. Sir, I am now become so ful of expectation, that I long much to have you proceed in your discourse: And first, I pray Sir, let me hear concerning the antiquity of it.
Pisc. Sir, I wil preface no longer, but proceed in order as you desire me: And first for the Antiquity of Angling, I shall not say much; but onely this; Some say, it is as ancient as Deucalions Floud: and others (which I like better) say, that Belus (who was the inventer of godly and vertuous Recreations) was the Inventer of it: and some others say, (for former times have had their Disquisitions about it) that Seth, one of the sons of Adam, taught it to his sons, and that by them it was derived to Posterity. Others say, that he left it engraven on those Pillars which hee erected to preserve the knowledg of the Mathematicks, Musick, and the rest of those precious Arts, which by Gods appointment or allowance, and his noble industry were thereby preserved from perishing in Noah's Floud.
These (my worthy Friend) have been the opinions of some men, that possibly may have endeavoured to make it more ancient then may well be warranted. But for my part, I shall content my self in telling you, That Angling is much more ancient then the incarnation of our Saviour: For both in the Prophet Amos [Chap. 42], and before him in Job [Chap. 41], (which last Book is judged to be written by Moses) mention is made fish-hooks, which must imply Anglers in those times.
But (my worthy friend) as I would rather prove my self to be a Gentleman, by being learned and humble, valiant and inoffensive, vertuous and communicable, then by a fond ostentation of riches; or (wanting these Vertues my self) boast that these were in my Ancestors; [And yet I confesse, that where a noble and ancient Descent and such Merits meet in any man, it is a double dignification of that person:] and so, if this Antiquitie of Angling (which, for my part, I have not forc'd) shall like an ancient Familie, by either an honour, or an ornament to this vertuous Art which I both love and practise, I shall be the gladder that I made an accidental mention of it; and shall proceed to the justification, or rather commendation of it.
Viat. My worthy Friend, I am much pleased with your discourse, for that you seem to be so ingenuous, and so modest, as not to stretch arguments into Hyperbolicall expressions, but such as indeed they will reasonably bear; and I pray, proceed to the justification, or commendations of Angling, which I also long to hear from you.
Pisc. Sir, I shall proceed; and my next discourse shall be rather a Commendation, then a Justification of Angling: for, in my judgment, if it deserves to be commended, it is more then justified; for some practices what may be justified, deserve no commendation: yet there are none that deserve commendation but may be justified.
And now having said this much by way of preparation, I am next to tell you, that in ancient times a debate hath risen, (and it is not yet resolved) Whether Contemplation or Action be the chiefest thing wherin the happiness of a man doth most consist in this world?
Concerning which, some have maintained their opinion of the first, by saying, "[That the nearer we Mortals come to God by way of imitation, the more happy we are:]" And that God injoyes himself only by Contemplation of his own Goodness, Eternity, Infiniteness, and Power, and the like; and upon this ground many of them prefer Contemplation before Action: and indeed, many of the Fathers seem to approve this opinion, as may appear in their Comments upon the words of our Saviour to Martha. [Luk. 10. 41, 42]
And contrary to these, others of equal Authority and credit, have preferred Action to be chief; as experiments in Physick, and the application of it, both for the ease and prolongation of mans life, by which man is enabled to act, and to do good to others: And they say also, That Action is not only Doctrinal, but a maintainer of humane Society; and for these, and other reasons, to be preferr'd before Contemplation.
Concerning which two opinions, I shall forbear to add a third, by declaring my own, and rest my self contented in telling you (my worthy friend) that both these meet together, and do most properly belong to the most honest, ingenious, harmless Art of Angling.
And first I shall tel you what some have observed, and I have found in my self, That the very sitting by the Rivers side, is not only the fittest place for, but will invite the Angler to Contemplation: That it is the fittest place, seems to be witnessed by the children of Israel, [Psal. 137.] who having banish'd all mirth and Musick from their pensive hearts, and having hung up their then mute Instruments upon the Willow trees, growing by the Rivers of Babylon, sate down upon those banks bemoaning the ruines of Sion, and contemplating their own sad condition.
And an ingenuous Spaniard sayes, "[That both Rivers, and the inhabitants of the watery Element, were created for wise men to contemplate, and fools to pass by without consideration.]" And though I am too wise to rank myself in the first number, yet give me leave to free my self from the last, by offering to thee a short contemplation, first of Rivers, and then of Fish: concerning which, I doubt not but to relate to you many things very considerable. Concerning Rivers, there be divers wonders reported of them by Authors, of such credit, that we need not deny them an Historical faith.
As of a River in Epirus, that puts out any lighted Torch, and kindles any Torch that was not lighted. Of the River Selarus, that in a few hours turns a rod or a wand into stone (and our Camden mentions the like wonder in England:) that there is a River in Arabia, of which all the Sheep that drink thereof have their Wool turned into a Vermilion colour. And one of no less credit then Aristotle, [in his Wonders of nature, this is confirmed by Ennius and Solon in his holy History.] tels us of a merry River, the River Elusina, that dances at the noise of Musick, that with Musick it bubbles, dances, and growes sandy, but returns to a wonted calmness and clearness when the Musick ceases. And lastly, (for I would not tire your patience) Josephus, that learned Jew, tells us of a River in Judea, that runs and moves swiftly all the six dayes of the week, and stands still and rests upon their Sabbath day. But Sir, lest this discourse may seem tedious, I shall give it a sweet conclusion out of that holy Poet Mr. George Herbert his Divine Contemplation on Gods providence.
Lord, who hath praise enough, nay, who hath any?
None can express thy works, but he that knows them:
And none can know thy works, they are so many,
And so complete, but only he that owes them.
We all acknowledge both thy power and love
To be exact, transcendent, and divine;
Who does so strangely, and so sweetly move,
Whilst all things have their end, yet none but thine.
Wherefore, most Sacred