Isaac Walton on Angling

The Compleat Angler by Isaac Walton (1593-1683) is a classic on the art of fishing. What I think makes it admirable is its breadth of knowledge, art, and poetry, but this was the norm in days past. The book is a dialogue, and is filled with language that is simultaneously lofty and homey, and its characters often sing or recite scripture, literature, and poetry. This is no dry book for specialists; in fact, there is much to reward a browser.

To the ancients, to all the great premodern cultures, and to nearly everyone who has ever lived besides ourselves, art is a personal virtue of making things well. All things made, if made well, are art.

O, Sir, doubt not but that Angling is an art; is it not an art to deceive a Trout with an artificial Fly ? a Trout ! that is more sharp-sighted than any Hawk you have named, and more watchful and timorous than your high-mettled Merlin is bold ? and yet, I doubt not to catch a brace or two to-morrow, for a friend's breakfast: doubt not therefore, Sir, but that angling is an art, and an worth your learning. The question is rather, whether you be capable of learning it? angling is somewhat like poetry, men are to be born so: I mean, with inclinations to it, though both may be heightened by discourse and practice: but he that hopes to be a good angler, must not only bring an inquiring, searching, observing wit, but he must bring a large measure of hope and patience, and a love and propensity to the art itself; but having once got and practiced it, then doubt not but angling will prove to be so pleasant, that it will prove to be, like virtue, a reward to itself.

Art, in the classical sense, is a virtue of a person; this virtue is developed with theoretical knowledge, and much practice. But a person must have natural inclinations to do an art well: just as we expect a man to be tall to be a good basketball player, a good angler must have hope and patience. Once a person acquires the virtue of an art, it is then a part of that person, whether or not they are actually doing the art. Finally, we know that a skill is a virtue when it gives pleasure to do it.

The Art of Angling comprises contemplation and action. The ancient distinction between the contemplative and active life is seen today in the charisms of our religious orders: members of contemplative orders pray and keep silent in the cloisters of a monastery; while members of active orders teach, preach, or care for the sick. Contemplation is truly ancient and almost forgotten; ever since the French Revolution, the life of contemplation has been the enemy of the industrialized socialist state.

And for that, I shall tell you, that in ancient times a debate hath risen, and it remains yet unresolved, whether the happiness of man in this world doth consist more in contemplation or action? Concerning which, some have endeavoured to maintain 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 they say, that God enjoys himself only, by a contemplation of his own infiniteness, eternity, power, and goodness, and the like. And upon this ground, many cloisteral men of great learning and devotion, prefer contemplation before action. And many of the fathers seem to approve this opinion, as may appear in their commentaries upon the words of our Saviour to Martha.

And on the contrary, there want not men of equal authority and credit, that prefer action to be the more excellent; as namely, experiments in physick, and the application of it, both for the ease and prolongation of man's life; by which each man is enabled to act and do good to others, either to serve his country, or do good to particular persons: and they say also, that action is doctrinal, and teaches both art and virtue, and is a maintainer of human society; and for these, and other like reasons, to be preferred before contemplation.

Concerning which two opinions I shall forbear to add a third, by declaring my own; and rest myself contented in telling you, my very worthy friend, that both these meet together, and do most properly belong to the most honest, ingenuous, quiet, and harmless art of angling.

Angling, to us moderns, is overwhelmingly contemplative. When do we ever spend waking moments in complete silence? Perhaps we should consider who today practices the art of angling: country people, certainly, especially if they are unsophisticated; also, professional men, who need time alone from the stresses of their career; and finally, parents who want to spend quiet time with their children. And who would sneer at even the concept of angling? Perhaps they would be the modern sophists, cynics, skeptics, drug addicts, hedonists, and those who have overwhelming pride and self-esteem.

Walton says that it is quite fitting that Christ's first Apostles were fishermen:

And that they be fit for the contemplation of the most prudent, and pious, and peaceable men, seems to be testified by the practice of so many devout and contemplative men, as the Patriarchs and Prophets of old; and of the Apostles of our Saviour in our latter times, of which twelve, we are sure, he chose four that were simple fishermen, whom he inspired, and sent to publish his blessed will to the Gentiles; and inspired them also with a power to speak all languages, and by their powerful eloquence to beget faith in the unbelieving Jews; and themselves to suffer for that Saviour, whom their forefathers and they had crucified; and, in their sufferings, to preach freedom from the incumbrances of the law, and a new way to everlasting life: this was the employment of these happy fishermen. Concerning which choice. some have made these observations:

First, that he never reproved these, for their employment or calling, as he did the Scribes and the Money-changers. And secondly, he found that the hearts of such men, by nature, were fitted for contemplation and quietness; men of mild, and sweet, and peaceable spirits, as indeed most Anglers are: these men our blessed Saviour, who is observed to love to plant grace in good natures, though indeed nothing be too hard for him, yet these men he chose to call from their irreprovable employment of fig, an, and gave them grace to be his disciples, and to follow him, and do wonders; I say four of twelve.

And it is observable, that it was our Saviour's will that these, our four fishermen, should have a priority of nomination in the catalogue of his twelve Apostles, as namely, first St. Peter, St. Andrew, St. James, and St. John; and, then, the rest in their order.

And it is yet more observable, that when our blessed Saviour went up into the mount, when he left the rest of his disciples, and chose only three to bear him company at his Transfiguration, that those three were all fishermen. And it is to be believed, that all the other Apostles, after they betook themselves to follow Christ, betook themselves to be fishermen too; for it is certain, that the greater number of them were found together, fishing, by Jesus after his resurrection, as it is recorded in the twenty-first chapter of St. John's gospel.

More scriptural support:

And if this hold in reason, as I see none to the contrary, then it may be probably concluded, that Moses, who I told you before writ the book of Job, and the Prophet Amos, who was a shepherd, were both Anglers; for you shall, in all the Old Testament, find fish-hooks, I think but twice mentioned, namely, by meek Moses the friend of God, and by the humble prophet Amos.

Concerning which last, namely the prophet Amos, I shall make but this observation, that he that shall read the humble, lowly, plain style of that prophet, and compare it with the high, glorious, eloquent style of the prophet Isaiah, though they be both equally true, may easily believe Amos to be, not only a shepherd, but a good-natured plain fisherman. Which I do the rather believe, by comparing the affectionate, loving, lowly, humble Epistles of St. Peter, St. James, and St. John, whom we know were all fishers, with the glorious language and high metaphors of St. Paul, who we may believe was not.

And for the lawfulness of fishing: it may very well be maintained by our Saviour's bidding St. Peter cast his hook into the water and catch a fish, for money to pay tribute to Caesar. And let me tell you, that Angling is of high esteem, and of much use in other nations. He that reads the Voyages of Ferdinand Mendez Pinto, shall find that there he declares to have found a king and several priests a-fishing. And he that reads Plutarch, shall find, that Angling was not contemptible in the days of Mark Antony and Cleopatra, and that they, in the midst of their wonderful glory, used Angling as a principal recreation. And let me tell you, that in the Scripture, Angling is always taken in the best sense; and that though hunting may be sometimes so taken, yet it is but seldom to be so understood....

Angling is much recommended to the priesthood:

....And let me add this more: he that views the ancient Ecclesiastical Canons, shall find hunting to be forbidden to Churchmen, as being a turbulent, toilsome, perplexing recreation; and shall find Angling allowed to clergymen, as being a harmless recreation, a recreation that invites them to contemplation and quietness.

....I say, this good man was a dear lover and constant practiser of Angling, as any age can produce: and his custom was to spend besides his fixed hours of prayer, those hours which, by command of the church, were enjoined the clergy, and voluntarily dedicated to devotion by many primitive Christians, I say, besides those hours, this good man was observed to spend a tenth part of his time in Angling; and, also, for I have conversed with those which have conversed with him, to bestow a tenth part of his revenue, and usually all his fish, amongst the poor that inhabited near to those rivers in which it was caught; saying often, "that charity gave life to religion ": and, at his return to his house, would praise God he had spent that day free from worldly trouble; both harmlessly, and in a recreation that became a churchman.

A large percentage of the book is poetry. These verses are from Jo. Davors, Esq.:

Let me live harmlessly, and near the brink
Of Trent or Avon have a dwelling-place
Where I may see my quill, or cork, down sink
With eager bite of Perch, or Bleak, or Dace;
And on the world and my Creator think:
Whilst some men strive ill-gotten goods t' embrace;
And others spend their time in base excess
Of wine. or worse. in war and wantonness

Let them that list, these pastimes still pursue,
And on such pleasing fancies feed their fill;
So I the fields and meadows green may view,
And daily by fresh rivers walk at will
Among the daisies and the violets blue,
Red hyacinth, and yellow daffodil,
Purple Narcissus like the morning rays,
Pale gander-grass, and azure culver-keys.

I count it higher pleasure to behold
The stately compass of the lofty sky;
And in the midst thereof, like burning gold,
The flaming chariot of the world's great eye:

The watery clouds that in the air up-roll'd
With sundry kinds of painted colours fly;
And fair Aurora, lifting up her head,
Still blushing, rise from old Tithonus' bed.

The hills and mountains raised from the plains,
The plains extended level with the ground
The grounds divided into sundry veins,
The veins inclos'd with rivers running round;
These rivers making way through nature's chains,
With headlong course, into the sea profound;
The raging sea, beneath the vallies low,
Where lakes, and rills, and rivulets do flow:

The lofty woods, the forests wide and long,
Adorned with leaves and branches fresh and green,
In whose cool bowers the birds with many a song,
Do welcome with their quire the summer's Queen;
The meadows fair, where Flora's gifts, among
Are intermix", with verdant grass between;
The silver-scaled fish that softly swim
Within the sweet brook's crystal, watery stream.

All these, and many more of his creation
That made the heavens, the Angler oft doth see;
Taking therein no little delectation,
To think how strange, how wonderful they be:
Framing thereof an inward contemplation
To set his heart from other fancies free;
And whilst he looks on these with joyful eye,
His mind is rapt above the starry sky.

The catholic imagination sees beauty and goodness as proving truth.

The book does have lots of information on fish, for example:

The Trout is a fish highly valued, both in this and foreign nations. He may be justly said, as the old poet said of wine, and we English say of venison, to be a generous fish: a fish that is so like the buck, that he also has his seasons; for it is observed, that he comes in and goes out of season with the stag and buck. Gesner says, his name is of a German offspring; and says he is a fish that feeds clean and purely, in the swiftest streams, and on the hardest gravel; and that he may justly contend with all fresh water fish, as the Mullet may with all sea fish, for precedency and daintiness of taste; and that being in right season, the most dainty palates have allowed precedency to him.

The book is full of scientific information, of widely-varying quality including direct observation by the author to myth and wild hearsay, and from authorities ancient and modern. It also offers excellent practical advice on angling and the spiritual life as well as what lies between. We shouldn't be surprised by this, because ancient life was not so compartmentalized: everything in this book is centered around virtue.

I will not forget the doctrine which you told me Socrates taught his scholars, that they should not think to be honoured so much for being philosophers, as to honour philosophy by their virtuous lives. You advised me to the like concerning Angling, and I will endeavour to do so; and to live like those many worthy men, of which you made mention in the former part of your discourse. This is my firm resolution. And as a pious man advised his friend, that, to beget mortification, he should frequent churches, and view monuments, and charnel-houses, and then and there consider how many dead bodies time had piled up at the gates of death, so when I would beget content, and increase confidence in the power, and wisdom, and providence of Almighty God, I will walk the meadows, by some gliding stream, and there contemplate the lilies that take no care, and those very many other various little living creatures that are not only created, but fed, man knows not how, by the goodness of the God of Nature, and therefore trust in him. This is my purpose; and so, let everything that hath breath praise the Lord: and let the blessing of St. Peter's Master be with mine.