actions, that I do waking; nor remember so long a train of coherent thoughts, dreaming, as at other times; and because waking I often observe the absurdity of dreams, but never dream of the absurdities of my waking thoughts; I am well satisfied, that being awake, I know I dream not, though when I dream I think myself awake.

And seeing dreams are caused by the distemper of some of the inward parts of the body, divers distempers must needs cause different dreams. And hence it is that lying cold breedeth dreams of fear, and raiseth the thought and image of some fearful object, the motion from the brain to the inner parts and from the inner parts to the brain being reciprocal; and that as anger causeth heat in some parts of the body when we are awake, so when we sleep the overheating of the same parts causeth anger, and raiseth up in the brain the imagination of an enemy. In the same manner, as natural kindness, when we are awake, causeth desire, and desire makes heat in certain other parts of the body; so also too much heat in those parts, while we sleep, raiseth in the brain an imagination of some kindness shown. In sum, our dreams are the reverse of our waking imaginations; the motion when we are awake beginning at one end, and when we dream at another.

The most difficult discerning of a man's dream, from his waking thoughts, is then, when by some accident we observe not that we have slept: which is easy to happen to a man full of fearful thoughts, and whose conscience is much troubled; and that sleepeth, without the circumstances of going to bed or putting off his clothes, as one that noddeth in a chair. For he that taketh pains, and industriously lays himself to sleep, in case any uncouth and exorbitant fancy come unto him, cannot easily think it other than a dream. We read that Marcus Brutus, one that had his life given him by Julius Cæsar, and was also his favourite, and notwithstanding murdered him, how at Philippi, the night before he gave battle to Augustus Cæsar, he saw a fearful apparition, which is commonly related by historians as a vision; but considering the circumstances, one may easily judge to have been but a short dream. For sitting in his tent, pensive and troubled with the horror of his rash act,

it was not hard for him, slumbering in the cold, to dream of that which most affrighted him; which fear, as by degrees it made him wake, so also it must needs make the apparition by degrees to vanish; and having no assurance that he slept, he could have no cause to think it a dream, or any thing but a vision. And this is no very rare accident; for even they that be perfectly awake, if they be timorous and superstitious, possessed with fearful tales, and alone in the dark, are subject to the like fancies, and believe they see spirits and dead men's ghosts walking in churchyards; whereas it is either their fancy only, or else the knavery of such persons as make use of such superstitious fear, to pass disguised in the night, to places they would not be known to haunt.

From this ignorance of how to distinguish dreams, and other strong fancies, from vision and sense, did arise the greatest part of the religion of the Gentiles in time past, that worshipped satyrs, fauns, nymphs, and the like; and now-a-days the opinion that rude people have of fairies, ghosts, and goblins, and of the power of witches. For as for witches, I think not that their witchcraft is any real power; but yet that they are justly punished, for the false belief they have that they can do such mischief, joined with their purpose to do it, if they can; their trade being nearer to a new religion than to a craft or science. And for fairies, and walking ghosts, the opinion of them has, I think, been on purpose either taught or not confuted, to keep in credit the use of exorcism, of crosses, of holy water, and other such inventions of ghostly men. Nevertheless, there is no doubt, but God can make unnatural apparitions; but that he does it so often, as men need to fear such things, more than they fear the stay or change of the course of nature, which he also can stay, and change, is no point of Christian faith. But evil men under pretext that God can do any thing, are so bold as to say any thing when it serves their turn, though they think it untrue; it is the part of a wise man, to believe them no farther, than right reason makes that which they say, appear credible. If this superstitious fear of spirits were taken away, and with it, prognostics from dreams, false prophecies, and many other things depending thereon, by which crafty ambitious persons abuse the

simple people, men would be much more fitted than they are for civil obedience.

And this ought to be the work of the Schools: but they rather nourish such doctrine. For, not knowing what imagination or the senses are, what they receive, they teach: some saying, that imaginations rise of themselves, and have no cause: others that they rise most commonly from the will; and that good thoughts are blown, inspired, into a man, by God; and evil thoughts by the Devil: or that good thoughts are poured, infused, into a man, by God, and evil ones by the Devil. Some say the senses receive the species of things, and deliver them to the commonsense; and the common-sense delivers them over to the fancy, and the fancy to the memory, and the memory to the judgment, like handing of things from one to another, with many words making nothing understood.

Leviathan.

P. 43, L. 36. That... how... but. Observe the confusion of these constructions, even in so clear a writer as Hobbes. He has forgotten "that" when he comes to "how;" he has forgotten "which" when he comes to "but."

P. 44, 1. 19. This sentence is very noticeable in matter, because of Hobbes's agreement, from a quite different point of view, with the opinions of Hale and Browne on the punishment of witchcraft, and because of the astonishing foresight of the last clause.

THE

IZAAC WALTON.

Izaak Walton was born at Stafford in 1593, and died at Winchester in 1683. Most of his life, however, was passed in London, where he was for a time in trade. The Complete Angler appeared in 1653; the not less charming Lives at different periods earlier and later. All his work has the same quiet grace which seems to have distinguished his character.

CHARACTER OF NOWEL.

HE first is Doctor Nowel, sometimes Dean of the Cathedral Church of St. Paul's in London, where his monument stands yet undefaced : a man that in the Reformation of Queen Elizabeth, not that of Henry VIII., was so noted for his meek spirit, deep learning, prudence and piety, that the then Parliament and Convocation both, chose, enjoined, and trusted him to be the man to make a Catechism for public use, such a one as should stand as a rule for faith and manners to their posterity. And the good old man, though he was very learned, yet knowing that God leads us not to heaven by many nor by hard questions, like an honest angler, made that good, plain, unperplexed catechism which is printed with our good old Service-Book. 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 hour 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. And this good man was well content, if not desirous, that posterity should know he was an angler, as may appear by his picture, now to be seen, and carefully kept in Brazen-nose College, to which he was a liberal benefactor; in which picture he is drawn leaning on a desk with his Bible before him, and on one hand of him his lines, hooks, and other tackling lying in a round; and on his other hand are his anglerods of several sorts: and by them this is written, "That he died 13 Feb. 1601, being aged 95 years, 44 of which he had been Dean of St. Paul's Church; and that his age had neither impaired his hearing, nor dimmed his eyes, nor weakened his memory, nor made any of the faculties of his mind weak or useless." It is said that angling and temperance were great causes of these blessings; and I wish the like to all that imitate him, and love the memory of so good a man.

Complete Angler.

P. 47, 1. 19. Temperance. But Nowel was not a total abstainer, and according to a story told by Fuller, and quoted by Southey in the Doctor, he accidentally invented bottled beer.