Anthony Mitchell
The Hidden God of Nature
Siewers
Fishing for Otherworldly Grace
In Izaak Walton’s The Compleat Angler, a seminal fishing guide turned prophetic blueprint for a sincere Christian existence, the Piscator serves as something of a mouthpiece for a righteous lifestyle. While it may appear at first glance that the lengthy religious diatribes and domination of dialogue serve to alienate the other characters, it becomes clear that the Piscator’s role is that of a spiritual mentor. Through a close analysis of Walton’s work along with selections from philosophical texts and the King James version of The Bible, I will argue that the Piscator follows the Christian tradition of a Man of God serving as a leader, both in body and spirit. In doing so, I will examine the hagiographical bend to the Piscator and the transfigurational virtue present in the main character in relation to scripture analytically both through philosophy and in the Bible itself. By examining the Piscator’s vast scriptural knowledge through his lengthy discussion of life in the Biblical arena, his Saintly task of patiently relaying the intricacies of fishing and his Christ-like Feeding of the Multitudes, Piscator becomes something of a divine stand-in. Piscator personifies a Protestant sense of sainthood in exhibiting a sense of otherworldly grace.
The Restrained Piscator, or a Fish in Water
Despite his successes, Piscator displays temperance by sharing his talents as an angler to benefit those around him. In assisting the Venator to catch a fish, Piscator’s lessons extend beyond the simple act and into the Saintly virtue of temperance. While the term may typically be used in reference to self-restraint from vices – alcohol, promiscuity and the like – the Piscator exhibits self-restraint through his willingness to provide his time and ability for the Venator’s benefit and that of his companions. While each of Walton’s characters have a specialized skill, either for hunting or falconry or angling, Walton explores the angling hegemony, underlining the relationship between Piscator and Venator through the terms Master and Scholar. While fishing, we see an end to the loquacious Piscator, and a start of the restrained, calm Piscator – “Well, scholar, you must endure worse luck sometime, or you will never make a good angler.” (71) Rather than resort to a sermon on the philosophical and spiritual meaning of angling, Piscator assumes the role of a teacher, guiding Venator through the task of catching a fish. In response to the Venator’s mounting frustration at his inability to hook a fish, Piscator echoes 1 Thessalonians 5:6, “Therefore let us not sleep, as do others; but let us watch and be sober.” Piscator considers it a goal to share his wisdom on life and angling and displays a willingness to teach calmly through Venator’s frustrations.
In sharing Venator’s catch, gained with his guidance, Piscator eschews selfishness in the name of retaining his Saintly ways. Rather than keep the fruits of his labor for the two parties directly involved, the Piscator aims to extend gratitude by dividing the catch – a “lusty one of nineteen inches long” – with Peter and Coridon. Echoing the Feeding of the Multitudes as told in the Gospels, Piscator allows for one fish to feed everyone involved – “Nay, Brother, you shall not stay long, for, look you! Here is a trout will fill six reasonable bellies.” (81) Seeking to teach through action rather than dialogue, Piscator is eager to divide one fish among all involved. In doing so, Piscator makes a concerted break from the competitive aspect of his dialogue with Venator and Auceps which dominates the early portion of the novel to a more-wholesome persona. Rather than creating a case for the holiness of angling in opposition to the sudden destruction of hunting and the mundanity of falconry, through his assistance of Venator, Piscator resorts to the spiritual nature of angling. Walton hints at the growing Saintly reputation of Piscator through dialogue in reference to Coridon, “…he is a downright witty companion, that met me here purposely to be pleasant and eat a Trout…” (81) Given the religious connotation of dividing a single trout among the four men and the virtuous notions that follow in the immediate aftermath, it can be inferred that some form of religious discussion took place between the four men. As he exhibited in the opening chapters, Piscator is all-too-willing to relay a sermon rife with scriptural references and while Walton seemingly leaves dialogue missing – perhaps intentionally – it would be well within the realm of possibility for Piscator to give a Saintly sermon during dinner.
While in the company of Peter and Coridon, Piscator experiences something of a sea change in his saintly outlook. Enjoying his life’s pastime, both in spirit and in bodily fulfillment, Piscator bears a passing resemblance to St. Athanasius. St. Athanasius exhibited a patience in his counsel that resulted in his stature as a trusted voice to the ancient peoples of Alexandria. “He subjected himself in sincerity to the good men whom he visited, and learned thoroughly where each surpassed him in zeal and discipline.” (Newman, 21) Much in the same way in which St. Athanasius viewed every person who sought his wisdom individually, Piscator begins to view Venator, Peter and Coridon in a similar light. Venator is the humble scholar, seeking Piscator’s guidance on life and the divine through the tangible guise of angling. Peter serves as Piscator’s spiritual equal through the double meaning of “Brother” given Piscator’s religious leanings and Coridon is a willing disciple to both men. St. Athanasius practiced temperance daily in his devotion to God – “He kept vigil to such an extent that he often continued the whole night without sleep; and this not once but often, to the marvel of others.” (Newman, 24) While Piscator does not devote himself to his guests in quite the same manner, his duty in providing for others in sustenance and lodging reflects a form of temperance. Piscator’s willingness to exercise restraint with an eager Venator is reflected in the Venator’s thankfulness at the opportunity to gain a new skill, both tangibly and intangibly. “I hope to return you an increase answerable to your hopes: but, however, you shall find me obedient, and thankful, and serviceable to my best ability.” (83) Recognizing the sincerity of Venator’s position and the gravity of his own in that moment, it is telling that Piscator answers humbly. Rather than seeing his spiritual knowledge as a platform to place him above others, Piscator recognizes the value in sharing his lessons.
Piscator’s evolving attitude on the purpose of angling continues in Coridon’s song. Singing of a pure view of life through truth and contentment, Coridon’s song speaks to Piscator to the extent of which Piscator allows him the status of an honorary Angler – “…for a companion that is cheerful, and free from swearing, and scurrilous discourse is worth gold.” (86) Perhaps echoing Exodus 20:16 – “You shall not give false testimony against your neighbor” – Piscator recognizes the saintly nature of Coridon in himself. The short straw awarded to Coridon is simply a metaphor for a budding relationship that has not marinated to the extent of Piscator’s relationship with his brother or with Venator. Piscator was not afforded a level of quiet contemplation with Coridon as he experienced with Venator nor does he share a familial bond, however, on a spiritual level, he views them as equals. Presented with a rare opportunity to serve as a student, even briefly, Piscator expresses genuine delight at the gift of song before returning his own, stopping to elucidate his position on the company of others. In a righteous manner, Piscator disavows the need for tangible wealth, explaining the true wealth of a man can be found in the company he keeps and with whom he shares drink. While the refined Piscator spoke heavily to the spiritual gift of angling, the evolution of the man finds value in the mortal value of angling. Tempering his desire to wax philosophic on angling, Piscator echoes the evolution of Alyosha Karamazov in Fyodor Dostoevsky’s novel The Brothers Karamazov. With assistance from Elder Zossima, Alyosha realizes his gift of spreading his sermons lies not in quiet, solitary contemplation in a monastery but rather among the general populace, divulging the Word of God through action. Piscator’s spirituality pervades his song in a belief that he has been blessed with an ability to fish through a form of divine right, following in the footsteps of St. John and other God-fearing fishermen.
The Student Becomes the Master
Piscator’s greatest lesson comes not through dialogue but in practice. Having established himself as a worthy angler and professor of the finer points of the angling process and its Biblical leanings, Piscator allows for a full embodiment of a Master by transforming a distraught Venator. Through the Piscator’s generosity of catching a fish for the previous feast and giving him ample camaraderie on their long journey, Venator discovers an ulterior purpose along with his skill as a hunter. As S.L. Frank might summarize Venator in this instance, he is no longer “going in circles, the way a squirrel goes round in a wheel.” (Frank, 27) Venator, with Piscator’s assistance, has grown contemplative on life and fishing, largely through the philosophical treatises mandated by a Piscator grappling with his own solitary ways. Slowly emerging from his self-serving mentality as the novel progresses, Piscator is giving of the tangible and intangible, furnishing a full meal while offering careful instruction on the nuances of angling. In offering for Venator to share in the catch with him – “Come, Scholar, come lay down your rod, and help me land this as you did the other… (100) – Piscator finds an eternally-grateful subject. It is in this moment that Piscator realizes the charitable mission of the journey with Venator. He has been afforded the ability to change a man’s life by providing wisdom and sustenance and Piscator is willing to grasp the opportunity. While at first meeting, Piscator looked to prove his superiority, his actions now suggest a link to Acts 20:35 – “I have shewed you all things, how that so laboring ye ought to support the weak…It is more blessed to give than to receive.” Viscator is weak in his angling acumen and Piscator shows a clear willingness to bridge the gap between the two.
Walton continues Piscator’s transformation into a divine stand-in throughout the fishing sequence. Given Piscator’s nature, Walton could have created Piscator to instruct Venator but go no further. However, that would not have elevated Piscator into a saintly realm. St. Athanasius set no limits on his counsel, Jesus did not abandon his disciples and Piscator is compelled to remain with Venator in a similar manner. Venator expresses doubts as to his ability to catch a fish with what he deems subpar equipment – but his admission could perhaps be better interpreted as self-doubt filling his mind. In any sense, Piscator quickly gives of his equipment to benefit his companion, “Nay, then, take mine and I will fish with yours.” (100) That Piscator immediately catches a nibble – albeit unsuccessful – with Venator’s rod is irrelevant. It is the act of seeking to understand the less-fortunate that is significant as it elevates Piscator’s standing. Piscator lowers himself to the view of Viscator, colloquially puts himself in Venator’s shoes, to appease Venator.
In his charitable ways, Piscator echoes Izaak Walton himself. Given Walton’s affinity for casting a reel, it is well within reason that Walton would impart his own interests on the main character of his greatest work. And to find a connection, one has to look no further than Walton’s motto, “Study to be quiet”. Walton thought so highly of the value of self-reflection that he affixed that phrase sans context to the back of later editions of The Compleat Angler. Of note, Walton adds 1 Thessalonians 4:2 to his final endnote, giving a clear indication as to the ‘Study’ in his phrase. As the verse hearkens to the Ten Commandments, Walton is giving readers a blueprint for living a virtuous life, after reading his novel and reading a fictitious account of saintly virtue, turn to scripture and memorize the Commandments in practice. In understanding Walton’s connection to the phrase, Virgil B. Heltzel points to a work by George Webbe titled The Practice of Quietnes. As Heltzel explains, “Webbe begins by calling quietness a virtue.” (Heltzel, 416) Certainly, quietness would have been revered by a man such as Walton and given the close connection between the author and his main character, perhaps to the point of autobiography, it is fitting that Piscator would value quietness in the same manner. Webbe expands on his meaning of quietness and each aspect can be related to the evolving Piscator. Among the hallmarks of quietness, Webbe relays “a charitable eye, a neighbourly behavior, to converse friendly, to wrong no man willingly.” (416) Offering to “judge charitably” as an example of quietness is tailor-made for Piscator as he shows an clear sense of patience and understanding when alone with Venator that appeared to be illicit in his mind earlier in the novel.
Perhaps there is no greater instance of Venator and Piscator realizing the impact of angling on their own lives than in the closing remark by Piscator. Piscator states, “And upon all that are lovers of virtue, and dare trust in his providence, and be quiet, and go a-Angling.” (252) Piscator has long considered angling to be the most noble of recreation and considers any opportunity to share his interest a gift. He can be quite liberal in his interpretation of the religious aspects of angling but he stays true to his beliefs. For Piscator, angling serves as a conduit for a wholesome, Christian existence – a window into a divine realm. He remarks that anglers by nature and virtuous and quiet, enjoying the solitary contemplation it affords but it also serves as a call to arms for anyone who considers themselves of pure mind. Editorializing slightly, Walton – an avid fisherman and religious scholar himself – calls on fishermen and potential individuals seeking guidance to ‘dare trust in his providence’. As Webbe later stated in his The Practice of Quietnes, “A quiet man is a creature made of a middle nature, and true Christian temper, swift to heare, slow to speake, slow to wrath.” (416) Piscator – and by extension, Walton, is calling on any immediate subjects to demonstrate the qualities that he possesses. Show temperance in your thoughts and consider the situation, be charitable with your worries, in this sense, trust in God to alleviate your worries.
Piscator offers a charitable eye through his close instruction given to Venator and eagerly welcomes Peter and Coridon into his circle. As Piscator realizes the value in sharing his knowledge, he discards any notion of wronging a man through his arrogance. S.L. Frank would likely simplify this notion of quietness by rationalizing charity through the absence of a greater choice. As Frank argues that “every action is meaningful when it serves a goal” (Frank, 27), a case can be made for Piscator’s charity serving the goal of spreading scripture and knowledge. While he does not freely admit to a grand transfer of knowledge early in the novel, Piscator expanded his thoughts on recreation that was deemed toilsome and turbulent in scripture. In that sense, the continued discussions with Venator raise the question of whether Piscator would have been exposed to those forms of recreation had he not met Venator and Auceps. It may be something of a rhetorical question but seeing a world outside of the one beneath the water attached to his line allows Piscator to change. Dramatically. Frank continues that “life as a whole does not have any goal outside itself” and Piscator’s charity could be done to extend the possibility of an after-life. For a clearly God-fearing man such as Piscator, he seeks to share his gifts, and taking command of a perceived broken rod to leave Venator with his thoughts suggests a transfigurational virtue present in the main character.
Piscator’s charitable nature with the rod is a theme found prominently in scripture. Through prayer and a man of divine influence or belief, a broken element can quickly be transformed into a whole. John 9 describes the story of a blind man healed by clay through Jesus’ words and actions. Job was a broken man, tested heavily by a potentially-merciless God but a steadfast belief in God and trust in Him saw Job survive his many trials. Ravaged by floods, Noah remained true to his beliefs in surviving his ordeals. The question of Why? in relation to many of the Biblical figures that found their faith tested has plagued scholars. Why would Job remain faithful through physical and mental affliction? Why would Noah believe through famine? John Rziha explains that faith as virtue is transformative for humans and “empowers them to begin fulfilling their unique role in God’s divine plan.” (Rziha, 174) Job, Noah and others clearly saw the proverbial light at the end of the tunnel, the idea that their eventual role in God’s eyes was of greater importance than any troubles in that moment. Piscator is tested through Venator’s relative novice in angling and the broken confidence of a man seen as a lesser subject in the eyes of his spiritual gift. Piscator provides a reprieve through a bit of wisdom fit for a sermon, “Nay, the trout is not lost; for pray take notice, no man can lose what he never had.” (100) In a quote that can be applied Biblically, did Job et al ever have serious doubts about faith or was it superficial, Piscator reaches for a world beyond the immediate, physical realm. Venator lists fortune – or a lack thereof – as the culprit for his inability to reel a fish on his own and the response allows for a look into the perception of spiritual versus secular.
Through his sense of charity, Piscator slightly the life of St. Vincent de Paul, committing to assisting the poor, in this case, the raw art of angling. Among St. Vincent de Paul’s deeds to assist the less-fortunate was serving as a spiritual counsel, similar to that of Piscator and Venator. Piscator immediately divulges a similar strain, comparing their relative abilities in the water to that of a fiddler and his fiddlestick. “I lent you indeed my fiddle, but not my fiddlestick…” (100). In that sense, Piscator allowed Venator access to spiritual tools but without instruction on their application, Venator ultimately failed. Equating angling to the spiritual process, Piscator offers guidance to Venator but urges patience in the process. Summarizing his thoughts by mentioning that “Angling is an art” (101), Piscator speaks the deeper meaning behind angling in his eyes. Piscator has doled spiritual guidance in addition to angling guidance and the two skills will one day merge.
A Courageous Piscator
In her final breath, Joan of Arc remained true to her faith, shouting “Jesus!” repeatedly according to accounts of her execution. An extreme example, surely, but one that speaks to the power of faith in dire circumstance. To quote John 3:16, “…that whosoever believeth in him should not perish, but have everlasting life.” The sense of courage to remain steadfast in your beliefs regardless of circumstance is prevalent in Walton’s work. Walton drew from his own experience as a staunch Royalist during a period of intense strife in the English Civil War and those qualities are transferred to Piscator. Piscator dares to ask “Can any man charge God, that he hath not given him enough to make his life happy?” (242) Much like Joan of Arc is historically said to have believed in her divine possession, Piscator finds similar value in angling. Left to his own devices, Piscator possesses the courage necessary to find inspiration in the simplistic. Echoing the aphorism, “Beauty is in the eye of the beholder.”, Piscator is content with the ritualistic nature of angling. Deriving inspiration from the process of angling, Piscator possesses more than enough for a wholesome existence. Piscator has no desire to border on blasphemy by charging God with not providing the proper tools for happiness. Through a previous discussion with Venator, Piscator spoke to Venator not having the required tools to immediately master angling. However, it becomes clear that Piscator believes that unlocking a man’s happiness lies not in material possession but rather in possessing the courage to see one’s life as fulfilled. S.L. Frank draws on the Bible and Biblical morals heavily and he describes life without a clear purpose as a purgatory and those without purpose “are condemned to spend their entire lives in this purgatory…” (21). Piscator keeps his spiritual center throughout the novel, even at the exclusion of direct Biblical references in his dialogue, as he sees his life as fulfilled through angling. The reward of catching a fish is secondary for him to the simple act of casting a line.
Structurally, Walton places the emphasis squarely on Piscator in Chapter 21, disguised as instruction on casting a line. Returning to the narrative device of Piscator serving as a quasi-narrator, Walton gives Piscator the figurative floor. But rather than regale Venator with tales of famous fishermen throughout scripture as he did early in the novel, Piscator lends a virtuous element to his dialogue. By filling his dialogue with anecdotes of believers changing their appearance, social status or living arrangements to alter God’s will, Piscator implores Venator to find the courage to trust in God if he is going to proclaim his faith. After discussing anecdotes of beauty and status, one anecdote in particular speaks to Piscator’s system of beliefs and becoming one with the divine. A man’s search for a suitable house continues endlessly as he is looking “to find content in some one of them.” (243) His companion responds in a manner similar to that in which Piscator would respond, contentment is found not in material possession but in a quiet and meek soul. Piscator possesses the courage of unyielding faith regardless of success or failure in angling. Whether he has a fish at the end of his line does not change his willingness to discuss scripture and inject references into song and conversation. Similarly, if Piscator were corrupted by the potential monetary gain associated with his skill as an angler, his purity would vanish. Piscator lives a carefree, jovial existence by focusing solely on the art of angling.
In a continuation of his relation between material wealth and satisfaction, Piscator quotes Matthew 5. In relating Matthew 5:5 – “Blessed are the meek, for they shall inherit the Earth”, Piscator is asking Venator to release all of his troubles at the bottom of a metaphorical body of water to echo the one by which the two have spent most of their acquaintance. Preaching to Venator, Piscator realizes the elevated plane on which he finds himself in Venator’s eyes and finds the courage to meet him. Previously, Piscator has shunned the Master/Scholar labels endowed by Venator, preferring to see the two as equals. Rather than allowing Venator to sulk at his inability to procure fish after fish from the water, Piscator is asking Venator to practice the lessons that he has bestowed. With Piscator’s guidance, Venator has gained a crash course in angling as well as an opportunity to become closer to God, with the river banks serving as Piscator’s pulpit. In terms of Matthew 5:5, Piscator is the strong, keeper of the current world but much as a priest’s platform affords the opportunity to intrigue the next generation, Piscator is doing the same with Venator. However, St. Gregory of Sinai would argue that the meek are in a position of potential power as they have been humbled. “The earth of the meek is the kingdom of heaven, or the human-divine state of the Son of God.” (Philokalia, 46) Venator’s meekness may allow him entrance into Heaven with Piscator’s assistance in creating a devout believer as Venator already sees himself as an imperfect soul. Studying scripture as a result of his interactions with Piscator will only serve to heighten his sense of humility.
Perhaps the most courageous aspect of Piscator’s many religious sermons relates to thankfulness. Relating the story of David, Piscator explains that David is in the purest sense, according to the Ten Commandments, a murderer, but through constant repentance and admission of his sin, he is seen as “a man after God’s own heart…” (244). Venator will likely commit a sin during his life even with the lessons and guidance of Piscator but Piscator is calling on Venator to possess the courage to confront his sins and ask for forgiveness. Relating God’s grace with a metaphor of a blind man suddenly gaining his sight, even for an hour, Piscator implores Venator not to fall into complacency in his religious journey and to have the courage to continue seeing oneself as imperfect, a lump of clay in continual mold.
In Summation
Piscator experiences a transformation throughout The Compleat Angler. Saddled with a heightened sense of self-importance as we meet the main character of Walton’s classic, Piscator slowly becomes something of a divine stand-in for a Christian book masquerading as a fishing guide. Centering himself humanely and spiritually through his budding friendship with Venator, Piscator comes to embody an amalgamation of saints throughout history, showing instances of temperance, charity and courage. While an imperfect man, Piscator comes to recognize his duty to spread the scriptures to anyone who will listen, discovering a willing ear in the process.
Works Cited
Carroll, Robert P., and Stephen Prickett. The Bible: Authorized King James Version with Apocrypha. Oxford University Press, 2008.
Dostoyevsky, Fyodor, et al. The Brothers Karamazov. Barnes & Noble, 2004.
Frank, S. L. The Meaning of Life. W.B. Eerdmans Pub. Co., 2010.
Heltzel, Virgil B. “Izaak Walton’s Motto.” Huntington Library Quarterly, vol. 18, no. 4, Aug. 1955.
Kadloubovsky, E., and G. E. H. Palmer. Writings from the Philokalia on Prayer of the Heart. Faber and Faber, 1992.
Rziha, John. The Christian Moral Life: Directions for the Journey to Happiness. University of Notre Dame Press, 2017.
“St Athanasius the Great LIFE OF ST ANTHONY THE GREAT, Complete.” St Athanasius the Great, LIFE OF ST ANTHONY THE GREAT – Full Text, in English – 1, www.elpenor.org/athanasius/anthony-life.asp.
Walton, Izaak, and Charles Cotton. The Compleat Angler, or, The Contemplative Man’s Recreation. Modern Library, 1998.