After what manner
the subjects in both countries shewe their obedience to their prince, or
oppose themselves against him?"[59] Here we see coming into play the
newly acquired knowledge of human nature of which the sixteenth century
was so proud.
An ambassador to Paris must know what was especially
pleasing to a Frenchman. Even a captain in war must know the special
virtues and vices of the enemy: which nation is ablest to make a sudden
sally, which is stouter to entertain the shock in open field, which is
subtlest of the contriving of an ambush.
Evidently, since there is so varied a need for acquaintance with foreign
countries, travel is a positive duty. Noah, Aristotle, Solomon, Julius
Caesar, Columbus, and many other people of authority are quoted to prove
that "all that ever were of any great knowledge, learning or wisdom
since the beginning of the world unto this present, have given
themselves to travel: and that there never was man that performed any
great thing or achieved any notable exploit, unless he had
travelled."[60]
This summary, of course, cannot reproduce the style of each of our
authors, and only roughly indicates their method of persuasion.
Especially it cannot represent the mode of Zwinger, whose contribution
is a treatise of four hundred pages, arranged in outline form, by means
of which any single idea is made to wend its tortuous way through
folios. Every aspect of the subject is divided and subdivided with
meticulous care. He cannot speak of the time for travel without
discriminating between natural time, such as years and days, and
artificial time, such as festivals and holidays; nor of the means of
locomotion without specifying the possibility of being carried through
the air by: (I) Mechanical means, such as the wings of Icarus; or (2)
Angels, as the Apostle Philip was snatched from Samaria.[61] In this
elaborate method he found an imitator in Sir Thomas Palmer.[62] The
following, a mere truncated fragment, may serve to illustrate both
books: -
"Travelling is either: -
I. Irregular.
II. Regular. Of Regular Travailers some be
A. Non-voluntaries, sent out by the prince,
and employed in matters of
1. Peace (etc.).
2. Warre (etc.).
B. Voluntaries. Voluntary Regular Travailers
are considered
1. As they are moved accidentally.
a. Principally, that afterwards they
may leade a more quiet and contented
life, to the glory of God.
b. Secondarily, regarding ends,
(i) Publicke.
(a) What persons are inhibited
travaile.
(1) Infants, Decrepite persons,
Fools, Women.
(b) What times to travaile in
are not fitte:
(2) When our country is
engaged in warres.
(c) Fitte.
(1) When one may reape
most profit in shortest
time, for that hee aimeth
at.
(2) When the country, into
which we would travaile,
holdeth not ours in jealousie,
etc."
That the idea of travel as a duty to the State had permeated the
Elizabethans from the courtier to the common sailor is borne out by
contemporary letters of all sorts. Even William Bourne, an innkeeper at
Gravesend, who wrote a hand-book of applied mathematics, called it The
Treasure for Travellers[63] and prefaced it with an exhortation in the
style of Turler. In the correspondence of Lord Burghley, Sir Philip
Sidney, Fulke Greville, the Earl of Essex, and Secretary Davison, we see
how seriously the aim of travel was inculcated. Here are the same
reminders to have the welfare of the commonwealth constantly in mind, to
waste no time, to use order and method in observation, and to bring
home, if possible, valuable information. Sidney bewails how much he has
missed for "want of having directed my course to the right end, and by
the right means." But he trusts his brother has imprinted on his mind
"the scope and mark you mean by your pains to shoot at. Your purpose is,
being a gentleman born, to furnish yourself with the knowledge of such
things as may be serviceable to your country."[64]
Davison urges the value of experience, scorning the man who thinks to
fit himself by books: "Our sedentary traveller may pass for a wise man
as long as he converseth either with dead men by reading, or by writing,
with men absent. But let him once enter on the stage of public
employment, and he will soon find, if he can but be sensible of
contempt, that he is unfit for action. For ability to treat with men of
several humours, factions and countries; duly to comply with them, or
stand off, as occasion shall require, is not gotten only by reading of
books, but rather by studying of men: yet this is ever held true. The
best scholar is fittest for a traveller, as being able to make the most
useful observations: experience added to learning makes a perfect
man."[65]
Both Essex and Fulke Greville are full of warnings against superficial
and showy knowledge of foreign countries: "The true end of knowledge is
clearness and strength of judgment, and not ostentation, or ability to
discourse, which I do rather put your Lordship in mind of, because the
most part of noblemen and gentlemen of our time have no other use nor
end of their learning but their table-talk. But God knoweth they have
gotten little that have only this discoursing gift: for, though like
empty vessels they sound loud when a man knocks upon their outsides, yet
if you pierce into them, you shall find that they are full of nothing
but wind."[66]
Lord Burghley, wasting not a breath, tersely instructs the Earl of
Rutland in things worthy of observation. Among these are frontier towns,
with what size garrison they are maintained, etc.; what noblemen live in
each province, by what trade each city is supported. At Court, what are
the natural dispositions of the king and his brothers and sisters, what
is the king's diet, etc. "Particularly for yourself, being a nobleman,
how noblemen do keep their wives, their children, their estates; how
they provide for their younger children; how they keep the household for
diet," and so on.[67]
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