right they should be unseparable one from another for that which is honest should be pleasant and profitable and so of the rest But the corruption of Men hath not only put a difference but also made such a contrariety that often just things do prejudice and dishonest will please the most pleasure and profit also are many â—imes asunder All Moralists are agreed in their opinion though they differ in their practice how that which is honest should be preferred to the rest and that which is beneficial to that which is only pleasant specially when many are concerned in the profit and when the pleasure is of few particular Men. Of Writers some intend to please and others have mind to instruct to my opinion these last are to be preferred to the former because they are more usefull and necessary those who desire only to please do often miss their aim for as many Men as many Minds and to agree with the fancies of Men is very difficult but he who instructs well goeth upon better grounds and more solid principles this is a Work of necessity when the other is of curiosity and like a News Book is to be read over only once and then is as an Almanack out of date The Objects of the curiosity of Men are different according to their inclination or usual application to some of the several Arts and Sciences that are in the World yet not to speak of the avis aëria the Bird which Naturalists affirm to live only with the Air as some Creatures feed upon slight and others upon substantial things so some Men feed upon fancy and use a Chymerical Food leaving the Body for the shadow and will be better pleased to hear a Tale than the Relation of some important Atchievements these I look upon as distempered Men and they who in their Writings do humour them in 't are as Phisitians who do but dally with and cure not their Patients and in Job's words Physitians of no value and who though they be not the Authors yet are accessary and do much contribute to the continuation of such weaknesses I for my part think it fitter to benefit the Mind which is rational than to please the Fancy which is â—often extravagant and to do something for the publick good is more solid contentment than to gratfie the itching desires of some few particular Men. For all this I do not deny but that debet misceri utile dulci the Mind delights sometimes to have pleasant and slight things but it must be like the Fruit as we use to afford our Palate after the Stomach is satisfied with substantial Meat one may condescend to the several genius and capacities of Men yet I conceive the Accessary is not to be made the Principal nor the Accidents be put into the place of the Substance If one writing a Relation of Italy would for example onely say or chiefly insist upon this in the Church of San Giovanni in Parma the Altar Piece is the transfiguration of our Saviour by Coreggio and in a Chappel there are two others af the same one is the taking down of our Saviour from the Cross and the other the Martydom of one Felicetta and of another of their Saints Nay if he went further and said in the great Altar is room for 14000 persons 80 Machines in the middle is brought in water about 14 Foot high so that Sea Fights are represented therein Moreover there is in the Stables a great number of rare and fair Horses hard by are Coaches extraordinary rich one of them being over-laid with Silver Fine Gardens Walks Fountains and little Houses full of excellent Pictures If further he said there is the Colledge called De'i Nobili wherein none but persons of quality are admitted yet without difference of Nations and for 50 l. a man by the year they are taught Sciences and Riding Fencing Dancing and the like Exercises who have certain Laws by themselves and one whom they call Prince the Head of all and that their San Francesco Borgia is their Founder and are under the protection of the present Duke I say for all this except more necessary and substantial things be observed such a Relation will be very defectuous I will suppose in another example he went more exactly upon particulars namely that in the Palace of the Duke of Modena there is in several Chambers a Madonna or the Virgins Picture made by Coreggio a good Samaritan taking care of the wounded Man by Bassano Christ appearing to Mary in the Garden by Guido Reni Judas offering Moneys to our Saviour by Titiano another good Samaritan by Paolo Veronese and the Wedding of Cana by the same St Jerome by Rubens the Iudgement of Solomon by Paolo Veronese Christ dead by Guarcini St. Peter coming to Christ upon the Sea by Tintoretto one Venus by Titian another by Augustino Caracci in another Room three Pictures by the Caracci one by Annibale another by Agostino and the third by Ludovico another Room is full of Figures in Tapistry all excellent Needle Work in another are Hangings representing the History of St. Paul's Voyage towards Rome and in the same are two admirable pieces by Raphaële di Urbino Lastly in another are the Picture of some Princes of the Family chiefly Borso the first of it and of the last Duke that worthy Prince Francis and of his Son Alfonso who died in the same Room Therein also is that incomparable Picture of Magdalena lying down leaning upon the Elbow and reading to be valued not so much by the many Iewels as Emeraulds Hyacinthes and Opales c. which the Frame is full of as for the transcendent skill of Annibale Caracci of which the worth can never be praised nor pay'd enough but for brevities sake I omit several more drawn by Perugini Procaccini Julio Romano Albano c. all which Names if the word Picture was taken out to many Readers would seem to be Spells and this way of taking observations is the easiest of all which every common capacity is able to do by the means of those who shew these things or of Guides whom Italians call Interpreti who are found almost in every City so that there is but taking Pen and Ink and Writing what they say which yet sometimes tends to make Strangers believe things which are not except they can themselves discern things Hence it is that in the Books of some Travellers we read of several things relating to Religion which are indeed or at least are so like Tales that a rational Man can but admire thereat of this sort is that of the Convertite in Rome disciplining and lashing themselves till Blood came out 't is to speak with too much confidence of what passes in those places if there be such Blood and it be not sprinkled a purpose 't is that which they fetch out one of another or that which they fetched out with stabbing themselves and this I speak out of certain grounds Of
be loved not only for the use and necessity but also for the beauty and elegancy Hence it is that some call it Lingua Regina the tongue which is the queen of all the rest The difficulty of this consists in speaking Then the Greek called Lingua Copiosa because it abounds very much in words and expressions and for the composition of words none is so fit as this Many good Books are written in 't out of which the Romans borrowed part of their learning and once at Athens which was the great School of the world all Arts and Sciences were taught in this Tongue Cicero himself was there to learn it this is of a great use specially to Divines to understand the Septuagint or 70 Interpreters but chiefly the New Testament originally written in Greek When St. Paul did write to the Romans it was in Greek though he knew well the Latin Tongue which he spoke when he was amongst them the knowledge of Tongues being one of the gifts which God had bestowed upon him This he expresses when he saith I speak more tongues than you all This is also a Tongue necessary to Phyâ—itians to understand the works of Hypocrates Dioscorides Galenus and others who have written in 't besides that most parts of man's body great many Diseases and the names of several Drugs are expressed in that language the difficulty of this consists in writing The Hebrew Tongue called Lingua Sancta by reason of the many holy things written in 't is very necessary to Divines for the understanding of the Old Testament which is originally in this In the confusion of Languages at the building of the Tower of Babel this remained in the house of one Heber whence I think it was called Hebrew besides the reason I already mentioned why it is called holy there may be this that it contains no unhandsome or unbecoming word but it doth express things in terms very decent and modest where there is a question about a Text or the true signification of a word to be able to discourse of it one must be versed in the Original which also hath a peculiar idiome and a singular energy which it loses in part being translated into other Languages Furthermore if one hath a mind to understand the Targums Talmuds and other Rabinical Writings he must be skilled in the Hebrew Language out of which most other Languages whether antient or modern have borrowed something Under this I comprehend the Samaritan whereof the letters differ only in figure from the Hebrew We have only the Pentateuch or five Books of Moses written in this the difficulty of it consists in reading The Chaldaic Language will also prove useful and necessary to Divines not only by reason of the affinity it hath with the Hebrew of which it is a Dialect the character of both having the same name and figure but also by reason of the Paraphrase written in that language which was necessary for the understanding of the Text after 70 years captivity for the people born in Babylon and other places of Chaldea wherein they were dispersed being forced to speak the language of their Masters forgot their own for here it was not as in Egypt where they were altogether in the Land of Goshen After they had leave to return home this Paraphrase was compiled to make them understand the Text as I said before which came to be of an Authority almost equivalent to the original Hence came that affinity and some mixture of both and there is whole Chapters in this tongue in the Prophesie of Daniel some verses in Ezra and elsewhere The Syriack which is derived from the Hebrew and Chaldaick or as others think is almost the same with this only of a different Dialect is also necessary because of the version of the Old and New Testament made into it which compared with the Hebrew gives a great light to the sense of the Text and much more in relation to the New Testament for this in Iudea was the common tongue in the days of our Saviour and of his Apostles wherefore in several places of the Gospels and Epistles we find several idiomes and phrases of this tongue which are no ways proper to the Greek so that 't is thought the Evangelists except St. Luke who specially well understood the Greek tongue conceived first in Syriack their Gospels and then put them into Greek This Syriack then was their mother tongue so that true Hebrew was not commonly understood as appears by this that our Saviour on the Cross crying out Eli Eli Lamma sabactani The standers by amongst them the Inhabitants of Ierusalem being the greatest part did not understand it but said he calls for Elias and the rest said let us see whether Elias will come which words could not be pronounced but by Jews who were acquainted with the name and history of Elias The Arabick tongue is very considerable upon the account of her antiquity and usefulness for it did not only begin to be known in the days of Ismael son of Agar who went into Arabia the Desart but it was so after the confusion of tongues at Babel when Sabi a Nephew of Cham went into 't whence it was called Sabea That people called Arabians have been careful to keep it from mixture with other Languages for they had no communication with other Nations Hence it is that they call themselves the best Gentlemen of the world their blood in matter of alliances having not been mixed with other people They have gotten the name of being the greatest Robbers in the world This tongue is very copious and easie to be learned there being but few rules with fewer exceptions This as I said is of great use to Divines not only by reason of the affinity it hath with the Hebrew but also because of the traduction of the Bible into it which compared with the original gives a great light to the Text. All Books of Mahumetan's superâ—tition are written in 't as well as the Alcoran in all their Services they use it and where they have Schools they learn it as here we do Latin and Greek It is also useful to Physicians because there hath been of that Nation great men in that profession who have written in that language besides those Books which are extant about other Arts and Sciences as Mathematicks Politicks Historical and Chymical Other tongues there are which if a man's genius inclines him to learn he will find help and pleasure in 't but these I think to be the chief and most necessary to be learned in Schools which indeed for the most part are commonly taught in them But I must leave off speaking of tongues to reassume my discourse where I left it when I began to fall upon this subject I would have the young Scholar to be put upon Declamations assoon as he is fit for it this will not only try but also improve his parts for then he must read Books to get
London to Anger 's or the place I intend to settle at by the River Loire which places I do prefer to those more Southerly as Montpellier c. not only upon the account of the Language and Exercises but also for health and safety sake for one must not remove out of England into very hot Countries upon a sudden but by degrees to rest and see what is worth seeing upon the way then I will reside 9 or 10 months in one place 10 weeks or 3 months to go the Grand Tour 6 weeks to see Geneva and make a step into Switzerland or as far as Strasbourg and the other six weeks at Lyon till the season be fit to go into Italy Note that when I say 9 or 10 months and do not just fix the time which in that place the longer it is the better my reason is that ever I would be before-hand with my time and have six weeks or two months in case of Distempers or other accidents or otherwise to dispose of it as I see occasion for Let this be an essential rule for Travellers To be good husbands of their time and monies In the space of nine or ten months I am to reside in a place the Governor ought not only to lay the foundations of but also set very forward the work for which his Gentleman went into France As to the Language Exercises and Fashions specially the informing of his judgment all which things are better learned thus than when a man is going forward on his Journey To this end in case he hath no experience of his own who in that place are the best Masters of Exercises he is to ask the advice of those who are able to judge of it and are not partial and in case men in giving their advice prove partial as often it falls out every one commending him whom he likes and loves best as it is not to be expected but that they will differ in opinion then the general approbation will make me prefer one before another yet no farther than to put him to a trial for in case I were not satisfied with him I would make no difficulty of changing him for another Now these three qualifications I desire to find in every Master of Exercises First he must have a good way for it is not so necessary he should Dance well as that he should teach well which two things do not always meet in one if he hath both the better but the last I would prefer above the former one may be an advantage of nature which hath endued him with a good shape and disposition but the other is a reward of Art and Industry Secondly he ought to be constant and exact not to miss his hours but when there is a set one he must be punctual therein I would not have them at one time to come soon and at another late and sometimes not at all for not only this is a loss to the Scholar in that particular but also it is a prejudice and a hinderance to him in his other Exercises Thirdly I would have him civil and respectful to his Scholars and not ranting nor domineering whereby not only their person but the very exercise become odious he must civilly and gently tell him where he faileth For the three first months specially if he is of a weak Constitution I would not have him to ride the great Horse because at first that Exercise is tiresome and takes up much time specially if it be in Summer but if he hath but a short time to stay in Town and he be able without inconveniency every morning to rise by break of day and he already hath an introduction into the Language he may the sooner begin the Exercise That which makes me advise not to learn it at first is to the end he may have more time to learn the Tongue for all other Masters may come to his Lodging but if he will ride he must go to the Academy Indeed for those three months I would hardly have him to look abroad except to walk take the air or go out upon some necessary occasion for till he hath something of the Language he is unfit to go into company or take pleasure or receive profit thereby Hence one may see how necessary it is to understand something of it before they go over it is not very fit neither he should go to the Dancing and Fencing Schools till he hath gotten a garb a posture and the grounds of those Exercises though the sooner he goeth the better it will be Having often mentioned Exercises I must now show what they are some being more and others less necessary The Language is of the first kind yea the most usual and beneficial of all without it no society to be had nor company to be kept with profit and satisfaction We go beyond Seas to learn what general or particular good things are in the places we come to but who can be better able to inform us of it than the people of the Countrey but how can we have any access or conversation about it with them except we understand their Language How can we make use of the several good Books written in their Tongue except we do somewhat understand it no discoursing with Ladies which in France is accounted a part of a civilized life without it He who hath it not finds himâ—elf exposed to daily inconveniences is a Barbarian to them as they are to him whereby he leads an unprofitable and uncomfortable life Wherefore I would have every other Master of Exercise to be a kind of a Language-Master to put him upon discourse and the young man must neglect nothing to get it he must first of all talk about any thing though trifles and not to the purpose and although of ten words he could not speak two right yet let him not be ashamed or discouraged at it for it is not to be expected he should be a Master before he hath been a Scholar Qui nunquam male nunquam bene and to every thing there is a beginning With speaking we learn to speak Fabricando fabri simus Let him not think any thing below him till he hath overcome the difâ—iculty of it which once being attained unto then he may the better mind his words and expressions and more exactly observe himself and his actions The Language-Master must teach him to read write true Orthography and to speak properly to this effect he must make use of some good Books which besides the Language may teach substantial things as some History Morality or Politicks As the world goes Dancing is an Exercise becoming a Gentleman it being one of the essential parts of an Outlandish French Breeding so that as a Gentleman who there goeth into company hath daily occasions of practising it it would be a shame for a young Gentleman not to have some skill in 't a natural disposition is required to it so let a man measure his
his Gentleman's conversation which is of two sorts one improperly called to converse with the dead and the other with the living is properly so named to converse with the dead is to read Books herein he must be as cautious of what Books he reads as what company he frequents evil company doth debauch the body and evil Books do corrupt the mind causing that error in judgment which bad men do cause in the practice A great deal of good hath been done by good Books and much evil and mischief caused by evil ones Some are so dangerous that cunningly and inperceptibly they infuse a poison into the mind and heart of the readers This was a known truth to Primitive Christians who being converted to the Gospel brought all curious Books they had and burned them When once a man is used to read prophane and dishonest things he will easily be brought to practise them wherefore it should be the Governors care to see he reads no dangerous Book to shake him in his Religion for this without exception ought to be his chief care to keep him stedfast to his Religion nor any prophane obscenous and others apt to corrupt good manners There is abroad a sort of Books called Romances which have been occasion of much talk pro and con some saying they are curious and innocent Books which upon several accounts may prove beneficial for therein Virtue and Vice are set down the first to be followed the other avoided besides that the chief subject of them is grounded upon History what ornaments it receives from art they rather add to than take from the beauty of it as it is with Poetry A modern Author in France stands much in the defence of these sort of Books he and his Sister having written several in that kind On the other side other good pens have cried them down for corrupters of good manners teaching Ladies to give meetings to their Gallants run away from their Parents c. But to give every one his due the invention elegancy style and purity of the Language are to be commended as far as I know no body doubts of the two last as to the former when the Author undertakes to give the Character of a proud ambitious amorous constant cruel base and perfidious or of a wise witty generous and valiant man he carries on well his design and the Author makes him act his part well But on the other side passions are so represented to the life that it works them into the heart of the Reader which naturally being disposed to receive evil rather than good entertains the first and neglects the last specially when they are in the hands of weak brains who seeing their passions flattered with a good success at last though through many crosses they are encouraged to follow them and will soon imagine themselves able to perform what others are therein said to have done But if one hath a mind to know the way of them he must read with this caution that many things in them are not true and consequently are for recreation rather than for instruction no doubt but that some good and some evil are to be learned out of them but if the harm that springs from that reading is greater than the good one can get by it 't is prudence to forbear reading them specially youth which easily receives impressions but if they be read let it be with moderation seldom and without application except it be for the Language for certainly reading of them much steals some of our precious time which might be better employed yet a Gentleman may be informed of what manner of Books these are so as not to be altogether ignorant of them when he happens to be in a place and company where such things are to be spoken of but let him do 't so warily as to fear being poisoned therewith and like dogs in Egypt which never stop when they lap in Nilus for fear of Crocodiles that are in 't The Tutor also is as much as in him lies to see he reads no Books which contain unsound and Heterodox Principles or able to lead them to sinful practises such are some Books of Jesuites which hold any error in judgment under the Doctrine of Probability that is if one single Doctor hath advanced an opinion never so false or erroneous it is probable he was in the right and so men may believe it with a safe conscience Other Books of Jesuites do countenance any sinful practice and corrupt wholly morality under the notion and Doctrine of Directing the Intention Thus one is allowed to steal not to deprive others of their own but with an intent to serve his occasions and relieve his wants These things are clearly set down in the Book called the Mystery of Iesuitism and at large in another entituled The Morals of Iesuites both translated out of French Now I must speak of Conversation properly so called though to distinguish it from the other it was named conversation with the living This is one oâ— the most important things a Traveller hath to do man as I said somewhere else being a sociable creature ought to seek for company to enjoy the benefit of society therefore it must be a Governors care to find him such company as is good and fit for him and by this one may see what an advantage it is for those Gentlemen whose Governors know the Language and ways of the Countrey and are already acquainted then they are not to seek as others so as to need being introduced themselves however he ought to shew him company by degrees and not all at once for he would be like those who having been a while in the dark when upon a sudden they come to the light have their eyes dazled with it he must begin with inferior persons as it were to enter him and see how he will behave himself in 't for with such he is more free and it is not required he should observe himself altogether so much as when he is with people of Quality but in those sorts of companies I would not have him to stop very long for fear of contracting some of those imperfections which often do attend persons of that kind But before he engageth far in company he must first know in general the temper of the Nation then the particular of the persons he is to be acquainted with the former is known by the testimony of those who have been a long while amongst that Nation or out of ones own experience Thus the temper of the French Nation is free bold jovial witty and civil besides they are branded with rashness and inconstancy The particular temper he may get information about from his friends who introduce him from whom also upon occasion he may be instructed of particular customs and how he ought to behave himself upon some accounts When he is once resolved to go into company he must be sure to keep neat and clean
which as judgment ripeneth may be refined and come to perfection The Heathens by the light of Nature and the help of Learning have given notable lessons about it and whosoever is able to read and understand the Writings of Socrates Plato Aristotle Cicero Seneca c. will subscribe to what I say and also admire to see them so much go beyond many Christians in the knowledg and practise of moral vertues yet for want of Faith their Chastity Sobriety Fortitude c. were but shining sins Splendida peccata as St. Austin calls them Now though I could wish Parents to be remiss in those things which are of an indifferent nature yet stifly they must be set against vices and things contrary to good manners but the chastisement is to be left to their prudence ever making a distinction between the person and the thing but of this hereafter we will speak more at large as of the difference of irregularities committed out of ignorance humane weakness or of set purpose yet one must never allow them the gross breaches of the Law of God as Swearing Lying Stealing c. not in the least degree thereof for from a low degree one easily rises to a higher and so persists till he be consummated in that sin and then consuetudo peccandi tollit sensum peccati the custom of sinning takes away the sence of sin It is very ill done of some who allow Children to use by-Oaths merry-Lyes and petty-Thefts of Toyes and Trifles and do not consider how the Devil is thereby intruding sin though in a disguise and not in that horrid shape which is natural to it No no he who takes the Name of God in vain if not prevented will at last be brought to Swear Forswear Curse and Blaspheme from merry Lyes he will proceed to those which are pernicious He who steals a pin will at last steal a pound What men allow when 't is in their power and their duty to hinder they are approvers of and so guilty of the sad consequences that arise therefrom To makâ— Youth abhor sin it must be represented to them odious vile and in its own colours Justice 〈◊〉 dâ—eply to be printed in their hearts and they to be made perfect in this Rule Quod tibi fieri non vis alteri ne feceris Deal with others as you would be dealt by Now as there are many of a stubborn humour and naturally inclined to mischief so admonitions ought to be used and if this cannot serve correction must be applied Indeed some Parents are sometimes the cause of their Childrens destruction like Apes they so dally embrace and make so much of them that they choak and stifle them This unnatural tenderness I must so call it is so pernicious that they who are afraid of keeping a Rod in the house to correct a Child sometimes see him drawn to the Gallows for want of timely chastisement This saying too often proves true He who hath not a rod in his house for his Son keeps a rope for him A wiser man than such further saith Folly is bound in the heart of a Child but the rod of correction shall drive it off This sparing of children is so far from being a sign of true love that it is a strong demonstration of hatred or indifferency Let what Solomon saith to this purpose be taken notice of He that spareth his rod hateth his Son but he that loveth him chasteneth him betimes that is in his childhood and infancy yet this correction is used with different success some under it like wax by the fire are softned and bettered others like clay and dirt are hardened On the other side some Parents far from being too indulgent go to an extreme of severity or cruelty When Children are chastened it must be in measure and with moderation by Fathers not by Hangmen When God chastiseth his Children he doth it in mercy and not in fury to heal and not to destroy His heart is turned within him Some are so unreasonable that if they are vexed at any thing and a Child lies in their way out of a frolick or folly this Child who at that time hath done nothing amiss must be beaten and a Father or Mother will pass their anger upon him a stranger so doing may happen to be excused for he is not obliged to the natural affection which a Father and Mother ought to have In the case of the two Harlots she who was not the Mother of the Child alive was content he should be divided but the tenderness of the true Mother could not allow of it she had rather lose him altogether than see him destroyed So that 't is more natural and pardonable for Parents to be too indulgent than too severe though I do not deny there ought to be a proportion between the fault and the chastisement But before I pass farther I must take notice of a thing considerable in it self though it be not to the present purpose How the case of the two Harlots is an emblem of the difference between Kings and Tyrants Kings are Fathers of their people whom they deal with like children whom they love and are tender of their good peace and happiness but Tyrants care not for them only to serve their ends and let them sink or swim 't is all one to them But to return to the matter in hand fatherly corrections ought to be inflicted seasonably there is time and season for every thing a chastisement as well as a word in season is very effectual it must also be done gently for natural tenderness must not be forgotten Yet I do not deny as I said before it should be somewhat sutable to the offence and in this Parents ought not to be actuated by any violent passion only out of a desire for the Childrens good In a word a rod in their hand is to be physick to heal and not poison to kill and this is spoken to fathers more than to Mothers because these last are commonly more inclined to tenderness than to severity Wherefore we see how God to shew his kindness in Scriptures compares himself to Mothers oftner than to Fathers upon four accounts of Love Indulgency Allurements and Condescension Erudition or learning is the third thing I wish Children to be put upon but it must be a learning proportionable to their capacity provided it be no prejudice to their health for upon this account one is not to venture the substance for the accident which yet I would not have to be understood of the two former especially of Piety which includes a necessity to salvation for then I could speak in the words of that pious man who being dissuaded from his study and reading of godly Books as a thing contrary to his health answered thus For life sake I must not lose that for which I ought to live Nec propter vitam vivendi perdere causam Let them begin with Reading Writing and what thing
so fitted for publick employments that almost as soon as they began they made themselves famous therein some in politicks others in martial affairs The same I may say of every private Gentleman who being a man of Estate and Interest in his Country hath ground to hope for being chosen a Parliament man where almost every day when they sit have occasion of making tryal of their parts and learning whereby they are cried up come to be leading men in the House and so are taken notice of the whole Nation over and become necessary to Court and State Though as yet I have not named Physitians I suppose none will deny that Learning is necessary to them and though I know the practical part is that which is required most of all this is certainly much helped and made easier by Theory and indeed of all professions this of Physick requires reading as much as any The object is so noble hath so many dependencies and is of so vast an extent that it requires the whole man and the whole life of man How many thousands of Distempers is the body subject to whereof they are to know the signs and symptoms the causes effects and remedies what a study is that of the temper and constitutions of men which they must know and several circumstances to be observed by them then the number of Books concerning their profession which at one time or other 't is fit for them to read written in Arabick Greek Latin and several other Languages surely their task is great seeing that according to what says one of the Fathers Adam through sin hath lâ—ft the soul of his posterity to the care of Divines their body in the hands of Physicians and their goods and estates are committed to Lawyers Therefore there is no doubt to be made but that Learning will prove a great advantage to old and young Doctors and Scholars and to every one according to his capacity It is then necessary betimes to put Children upon it there being so long a course to run and the life of man being so short Amongst Heathens Learning was so considerable that one of their Sects accounted it to be the chief good of men as others declared themselves for vertue St. Paul desires to be delivered from unreasonable men the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Topicks or Logick to shew that this Art or Science which is the door into all the rest is essential or at least necessary to man as such Reason being an essential principle of humanity Hitherto I specified nothing of what Books Arts and Sciences Youth are to be taught because in my discourse about Learning I have been drawn to speak of that which is proper and necessary to men of all ages Indeed to treat of this exactly and methodically I ought to have made a distinction of ages as Childhood infancy c. but as in so doing many things had fallen under consideration which are not of my purpose I thought fit to wave it till now when I intend in few words to tell my mind of it First I know that not only every Nation but also almost every School and every particular Preceptor have different ways and methods and read some different Books excepting Accidence Grammars and Dictionaries which though as to the substance and rules they be every where alike yet they are digested and compiled in a different way so that every Nation hath these fundamental Books particular to her â—elf but as to Classical Authors they use very much the same every where the choice which hath been made of them being universally approved of and with good reason too for they are the productions of as sine wits as ever Rome had I mean the Poets as Ovid Virgil Horace and Terence though an African with Plautus c. for the Latins Hesiode and Hoâ—â—â— for the Greeks For Prose of the lower orb Corderius Vives Erasmus his Colloquies then Quintus Curtius Florus Iustin Caesar's Commentaries and of a higher form for Poets Lucanus Iuvenalis Persius For Historians Livius Suetonius C. Tacitus Plutarch and several others all which I may reduce under the notion of Humaniores litterae taught in Schools to several forms besides Fables whether Poetical or Moral as Ovid's Metamorphoses AEsop's and others But there are some nice spirits who would have the use of these Books forbidden only because they are the works of Heathens yet I think they ought to be satisfied considering they are universally used amongst Christians but I add they are not made use of upon any account of Faith or Religion but only for the Wit Learning Language and sometimes good Morality found in them and for want of better in that kind In all this I would have them to proceed by degrees as first of all being perfect in their Accidence and Grammar to turn English into Latin and to learn by heart some of the Works of the fore-named Poets with the English of it or else if that be too hard to begin with Cato's Disticha de moribus or Verini Diâ—ticha because besides the tongue they may therein learn very good sentences of morality All this time I do not exclude the private Exercises they ought to make in their Studies when they are come from School for having done the task required of them in the School they may and must fall upon reading of some History or other good Book whether Latin or English commended to them or of their own chusing Poetry they ought not to neglect specially they who have any genius towards it and therefore they must exercise themselves in all manner of Verses whether Exameter and Pentameter Sapphick Asclepiade Phaleuck Iambick Choriambick or others for thereby they will attain to a greater facility of understanding Latin Poets who expressed themselves in those kinds of Verses In all this I wish that as the School and age do bring the young man's parts to maturity so Tutors would advance their Lectures I said before those ought not to neglect making Verses who are inclined and disposed towards it such as Ovid who saith of himself Quicquid conabar dicere carmen erat and it had been pitty his Father had prevailed with him when through hard usage he extorted this promise from him Parce mihi genitor post hac hand carmina condam As to Cicero for want of this disposition he did better to follow the prose wherein he so admirably well could express himself and leave off his O fortunatam natam me Consule Romam In the mean time I wish them not to neglect the Tongues or School Languages first the Latin I know all this while they have been learning of it but I desire the purity the Idiome and the critick part and as much as can be to perfect themselves in 't for most ancient Authors have written in this tongue which is the door of Sciences and the universal character whereby all Nations may understand one another it ought to
for Death some in England have sad experience how their Sons having for several years been abroad in health died not long after they were come home as if they were come over only to give up the ghost in the arms of their Friends To this I add that our days as our hairs are numbred and God who is not tied to times nor places is able to protect us every where so that whether or not our hour be come it is not in our power to reverse the decree of God As to Countrey breeding which is opposed to the Courts to the Cities or to Travelling when it is meerly such it is a clownish one Before a Gentleman comes to a settlement Hawking Coursing and Hunting are the dainties of it then taking Tobacco and going to the Alehouse and Tavern where matches are made for Races Cock-fighting and the like and if a Gentleman be not as forward as they are then he is proud he is an enemy to good fellowship and is not a man fit for society thence Dicing and Carding will follow which at last are attended with loss of Estates and destruction of Families I desire to know what good employment is such a one fit for indeed to speak the best of him we use to say he is an honest Country Gentleman that is often apt to be fooled who hath neither much wit nor experience but when a man is abroad he studies the temper of men and learns their several fashions he becomes a fit companion for every one he observes the good and evil of others he knows how to avoid tricks put upon men refines and fits himself for any employment and fixes in a certain manner of life not forgetting himself to be an Englishman nor with becoming a Frenchman an Italian or a German but building upon the true foundation of an Englishman and making use of the different ways of those several Nations as Ornaments only and not as a bottom for why should he transform himself into and as it were become a Foreigner who is to live in England all the rest of his days it is enough for him as it were to squeeze the quintessence of what ways manners and other good things those Countries do afford Yet God forbid I should by what I said a little before in the least speak amiss of that we call a Country life which to many proves so quieâ— and so satisfactory and which for a time most of the Nobility and of the Gentry are glad to lead out of choice or by reason of their concerns and interest but I mean the Countrey life merely such when a Gentleman is able to talk of nothing but of a Plough Corn Horses Hounds c. which yet doth not reach persons of the highest quality whose Houses in the Country are like petty Courts therefore 't is necessary for the compleating of a Gentleman to know more than Farmers Faulconers and Park-keepers but without insisting any longer upon this the third part of this work wherein I treat of a private life will sufficiently shew how well I speak of a Countrey life Concerning dangers which Travellers are exposed to I hold they ought to be avoided with care and prudence and the occasions too but to be so timerous as to be afraid of that which perhaps shall never be and hath no probability of being it is to have a groundless fear as if I were afraid to go out because it is possible for tyles to fall upon my head so can a Chimney when I am sitting by the fire These as to means and occasions we ought prudently to avoid and for the event to submit it to Gods Providence For if dangers ought to be so much minded no body must drink out of a Gold or Silver Cup because some were poisoned out of the like no body go to Sea because some are drowned none must go to War because â—everal are killed so that take away dangers there is no reward no merits nor virtue Now the two ends of Travelling are profit and pleasure the last subordinate to the former arising from the satisfaction one hath about the first and from the variety of objects for that which Frenchmen call divertissement or recreation comes from diversity which certainly causes a pleasure almost every day one seeing different things but benefit is a thing I mind most of all 't is a thing gotten by Travels as confirmed by the practice of all polished and civilized Nations ancient and modern Not to look farther than the Romans who travelled into Greece and men of several Nations to Rome and Italy And now all those who send their Children out of England Sueden Germany Holland c. to travel into Foreign parts must needs have some good grounds for what they do Kings themselves and Sovereign Princes do the same not rashly but doubtless upon mature deliberation and there are several who seeing their Children follow a bad course at home send them abroad on purpose to reform them as often they do though to their own costs for rash quarrelsome men will find those who are able to tame them and therefore are forced to learn wisdom which coming to a daily practise is at last contracted into an habit When they are abroad they are remote from those many occasions they have to be debauched at home As for an instance in matter of Drinking if one should practise this in Italy and most parts of France namely South and Southwest he would be a laughing-stock so that he will be mocked out of this vice Now for men to learn sobriety civility frugality and an universal compliance with all manner of tempers to be acquainted with persons and places the most considerable in Europe to be instructed in the way of Government of several Nations and with their forces riches and nature to gather all the good there is in them and at last to know and rule himself are matters of no small concernment to be gotten by travelling to say nothing of the advantage of Languages whereby one is fitted for considerable employments at home and one is capable of improving himself out of all Books written in several Tongues But because young Gentlemen are hardly capable to benefit themselves they want help and directions which they receive from those who usually go under the name of Governors Companions or what other notion you please whose office is to take care of the Gentleman's person improvement and affairs therefore upon this last account in Italy they are called Majordomo or Steward These Governors so called because they have the government of their Pupils are of two sorts some capable of that employment and some not Of these last there are several who go as much to improve themselves as the young Gentleman so that these make that to be their end which to others is but the means They intend first to go abroad and to bring it about they seek for an opportunity of Travelling at the costs of
to them the virtue of their Ancestoâ—s whose footsteps they ought to tread upon because thereby they attained unto honors and dignities Certainly if they have any good inclinations it will work in them a desire of imitation Thus Alexander the Great attained to the perfection of Achilles whom he took for his pattern therefore he was seldom without Homer's Iliads which he used to lay under his Pillow and it is beneficial to take one to be his pattern as he did Homer amongst the Greeks and Virgil amongst the Latins in matter of Heroical Virtues ought to be consulted for in their Books ex professo under several names they have given us an exact Character of great wise valiant and virtuous men in which kind of writing for certain they ought to be esteemed true Masters and best Authors but this subject being not so proper for this place because Breeding and Travelling do not make youth do great things but fits and disposes them for it This is only a leader and a guide to action when they are raised to preferments come to riper years and in a capacity of doing their Country service then directions to heroical virtues would prove fit and seasonable but that should be the work of another Treatise for here I intended only to carry him to travel and then bring him home and not shew him what to do to get to a settlement when he is come thither Therefore to carry on my design I would advise the Governor after the nine or ten months appointed to settle in a place are over to remove but if they have time I think it would not be amiss to shew him the Sea-coasts of Britany before he leaves the River Loire for by reason of the neighborhood one cannot tell what occasion he may meet with hereafter thereabouts to serve his King and Countrey therefore when he travels by those parts he must observe the situation and the strength or weakness of places the same he should do of Normandy of all Sea-Towns there when he is come to Rouën so of all the Sea-Coasts of France and of other Nations he comes amongst because our Nation being so potent at Sea one cannot tell what occasion hereafter he may have to lead Fleets or Ships into those parts either as friend or foe for any thing relating to Navigation may prove very necessary for every Englishman the situation of the Countrey being such that we can have communication with no other Nation but by the means of the Sea I had almost forgotten to say that as commonly at home in Schools young Gentlemen are kept seven or eight years in learning that which they should be taught within half of that time at most whereby much of their time is lost so abroad they will meet with those Masters of Exercises who for some interest of little money will be a whole month in teaching that which they could learn in a week this the Governor is concerned to prevent But before he leaveth the place he hath been at all this while he ought to take leave of his friends and acquaintances in 't giving them thanks for their civility either in receiving his visits or making theirs to him then in case they can conveniently give him any Letters of commendation to their Friends in the places he is to go by he may ask of them that farther favor but let him chiefly be careful to leave behind him no bad name but give every one his due and discharge all debts he hath contracted there An honest man never loves to go out like a snuff and leave a stinking smell behind him but rather he will so depart from a Town as that he may dare to come thither again and be welcome As he goeth through the Country let him besides what I said before exactly enquire of the chief Families of every Province as afterwards he must do about the greatest of the whole Kingdom in time and place This gives a great light and help to understand the constitution and interests of a State specially that of France where great men have much power and influences and as that is a large Country he may observe the different temper of the Inhabitants of the several Provinces in some places they are more hasty than in others as in Gascony and formerly the Forlorn Hope of their Armies consisted of Gascons fit for a quick and speedy execution In other Provinâ—es men are fitter for Horse than for foot Those who are nearer the Sea-side are better than others for the Sea those who are amidst Mountains are good to keep or force difficult passages so towards the Pyrenean Mountains or other as in the Sevenes and the Alps they climb up high Hills and Rocks and are fitter to endure hardship not being so impatient as others are Now out of the knowledge of this the use will be in case one had to do against Armies composed of these several sorts of men he could better know how to deal with them with tiring or taking other advantages over those who are impatient drawing into level ground those who are used to Mountains keeping in Plains when stronger in Horse or in harder places when strong in Foot and though every one hath no occasion to be a Soldier or is not fit for it yet 't is well for every one to know how to defend his King and Country how to repulse a Foreign Enemy or how to disturb others at home when our Princes think fit so to do for though Kingdoms be not ever gotten or preserved by the Sword yet without it they cannot be maintained for all Councels in the world except they be back'd with Sword and Authority and be in a martial posture will be slighted and not cared for Silent leges inter arma France is a potent Monarchy of a large extent very full of daring and industrious people from Dunkirk to Bayone washed with the Ocean and the Southerly parts with the Mediterranean defended by the Pyrenean Mountains from Spain by the Alps from Italy and by strong places upon her other Frontiers it hath a door into Spain by the ways of Perpignan and Bayone into Italy by Pignerol into Germany by Brisac and many strong places in the Low-Countries this Kingdom as Boccalini saith is a land where at any time one can sow seed and a Sea where one can sail with every wind and this so conveniently seated to disturb so many other parts of Europe and all commanded by an absolute Monarch makes it the more considerable in it self and formidable to her enemies and indeed that Nation except in case of civil Wars or with England hath ever more offended others than defended her self These general things and others more particular ought exactly to be observed by Strangers when they come into those parts the more because of their present flourishing condition which makes that Crown have so considerable influences upon most Counsels and affairs of Europe which through her
to a practice because you will thereby become more acceptable to the people and insensibly learn to know all manner of tempers and agree therewith do the like with the several companies in those Countreys endeavor to be serious with those who are such and merry when you are with men of that temper you must also sute and fit your self to the subject of the discourses serious when you speak of serious things and jovial when you speak of merry ones Remember how the manner of doing or saying things gives them a great deal of weight so if you oblige one handsomly thereby you lay a double obligation upon him One said of old That to grant a man a favour with a frowning look or hard words is to give him Bread full of Stones Let not your Hat stick on your head for civility winneth the heart and according to the Rule of Morality Honor est magis in honorante quam in honorato When you do any thing which seems to put one to the least trouble and inconveniency though only you passed your hand before him which often happeneth at table ask him permission to do 't or pardon when you have done it and if ever you expect from others to receive respect and civility you must give them some with advantage for one hand washeth another and never stand who shall begin even in places where the order of the World gives you the hand take it with so much discreetness that though it be your rank it may appear you rather receive it from the civility of him who yields it The character of a worthy Gentleman is not only not to suffer but also to do no wrong and express his repentance when he hath done any but upon some occasions it must be endured when it cannot be cured nor hindred at least without danger and in such a case you do well not to seem to take notice of it for if you did you will be obliged to resent it whereupon you would make your weakness and want of power be seen or else you would be suspected being a Coward Make not only acquaintances but friends also and get as many friends and as few enemies as you can often one enemy may do you more harm than ten friends can do you good and friends do you no hurt when they have no occasion to do you good Disoblige no man unless you be forced to 't or receive thereby some considerable advantage yet still let it be seen to be against your mind and when you are so unhappy as to be forced thereunto do it in the most mild and gentle ways that are possible to you still expressing the trouble you have thereat As much as in you lies avoid the company of quarrelsome insolent persons and given to drink for fear of becoming such as they are from Wolves one learns to houl or at least thereby you shall get a bad name Dimmi con chi vai ch'io te dirò queli ' che tu fai say the Italians Tell me what Company you keep and I can tell you what you are doing Now Vices cause men to be hated and slighted of God and Men. Despise no man and condemn nothing slightly but upon good grounds and when any one is ill spoken of for some bad action laid to his charge if it be as probable he hath not done it as that he hath done it charity obliges you to believe the best therefore be more apt to believe good than evil about another Speak not evil of any man within his hearing in whatsoever Language for fear he doth understand you Try all things saith the Apostle and retain that which is good By all good and lawful means endeavor to get and deserve the esteem of honest men and if it were possible of all the World Do not imitate those who are so given to jesting as trouble not themselves about what they say who have rather to loose much and be exposed to dangers than forbear telling of a Jest when it comes into their head that kind of people careth not for the displeasure they cause to others nor for the wrong they do to themselves for at last it falls on their head Take well all advices given you and return thanks to the Givers specially if they be of the number of those whom you take to be your friends then mend and be the better for 't if not learn thence to know the envy and malice of some and the ignorance of others ever taking well that which is told you with a good intent and at least seemingly that which is on the contrary what natural defects you know to be in you strive to mend and master Who can be long without a Looking-glass to see what is amiss in ones Face they who tell us of our faults are the Looking-glasses of our actions which now and then are necessary to us All civilized persons are agreed that civility is every where to be practised But the manner and customs of doing it are different according to the Countreys therefore get of them as exact an information as you can when you are upon the places When you are setled in a place every day be reading some good Latin Book or other Nulla dies abeat quin linea ducta supersit and when you read good Authors never forget to take Notes of what doth deserve it To benefit your self with what you have seen heard or read in the day time be sure to have a Table-Book or other Paper-Book to set down that which is remarkable in 't and this you may do thorough your whole journy and every night before you go to bed specially if you make abode in a Town take an hours time to call it to your memory which will much be helped and make a greater impression upon 't if you have time enough to meditate and make reflections on 't I would also advise you every day to learn something by heart for that exerciseth and strengtheneth your memory and is no burthen to you Before you leave a place to go to another specially if this last be remote endeavor to find the company of one or two honest civil and sober Gentlemen which will make your way more safe pleasant and comfortable to you Another thing ought to be done before you leave a Place or Country which is to buy some of the best and most curious Books in that Language by these means you will have the newest and best of what Books are in Europe and being come home you will have wherewith to entertain your self and keep from forgetting what Languages you learned in your travels In the mean time observe that in every Country for the generality of Authors there is a genius particular to something as for instance Italians write well in Politicks the French in Memoires and Romances c. It were well also to have the Names and Pictures of the Prince and of his Ministers or other Magistrates