offend wittingly and deceiue themselues with the couloure of true pleasure or payne as those doo that bée incontinent whose minde and reason while it striueth with desire iudgeth that to bée éeuell which in trueth is éeuell howbeit they want the perfecte knowledge not iudginge so exquisitely as they ought and indéede are caryed away rather with opinion then iudgement so sufferinge their reasons to bee ruled by affection For doubtlesse if they knewe the trueth as it is they should not erre Thus desire ouercummeth reason with ignoraunce and true knowledge is neuer ouercum by affection But howsoeuer the case standeth there is nothing better for a Traueiler then to bridle his lustes and affection himself if hée be able If not the nexte is to vse the meanes and help of others followinge the precepte of Hesiodus Which Homere lykewise expresseth in the example of Vlisses feininge that hee stopped his mates eares with waxe that they shuld not be entised with singing of the Sirenes But hée that will doo nether of these twayne hee voluntarely séeketh his owne harme casteth himselfe headlong into all kind of lewdnes And as touching repressinge his affections he shall doo it more easely and willingly if hée think often of returning into his cuntrey as Homere writeth Vlisses dyd by this meanes through his owne discretion he may withstande the allurements of sundry pleasures get the victory ouer all kind of naughtiues There is an auntient complaint made by many that our cuntreymen vsually bringe thrée thinges with them out of Italye a naughty conscience an empty Purse and a weake stomacke and many times it chaunceth so indéede But what is the cause thereof for in those places of Italie where the studye of good Artes doth moste flourishe the Aire is not vnholsome the dyet such as euery man doth require the men godly and vngodly good and bad There are séene also dayly many examples of vertues and vices in all sortes of men It remayneth therfore that the same hapneth by our owne voluntarye will and méere motion that we liue so that béeinge snared in the toyles of vices wée sustaine los of godlynesse health monie that it is growen into a prouerbe amonge the Italians Thedesco Italionato Diabolo incarnato that is to saye a Dutchman become in maners lyke an Italian putteth on the nature of the Deuill and is apt vnto all kinde of wickednesse Euerye Nation hath his peculiare vices which it béehooueth vs to know but not to followe To conclude we must so line among forrein Nacions that when we returne home wée may frequent our owne Cuntrey guise if it bée good not bringe home with vs vices for vertues ignorance for knowledge naughtines for goodnes opinion for certentie sicknes for health or whatsoeuer els is wicked execrable both with losse of time and expense of money and so to returne home with shame and shame enough And forasmuch as there bée manye and diuers anoiaÌ„ces wherat traueilers must make small curtesie therfore are there many benefits and priuiledges by both lawes graunted vnto them For strangers and traueilers aâ—compted in the number of the Church and spiratualtie and whoso hurteth them or their goods are excomunicated vnlesse when they be admonished thereof they make satisfaction Likewise they that traueill for religions sake are frée from payinge skot or lot And all traueilers and strangers haue frée lybertye to béequeath their goodes at their pleasure and if any chaunce to die intestate their goodes which they haue brought with them shall not appertayne to hym in whose house they lie but they come to the Byshop of the same diocesse either to bée deliuered vnto the next hèires or to bée employd to godlye purposes But if it chaunce that the Host detayne any of these goods in his handes fraudulentlye he is compelled to restore thréefold so much to the Byshop enie custome to the contrarye notwithstandinge or else he â—â—eseth the lybertie to make a testament yea who soeuer kéepeth away any parte of the straungers goodes that die hée sinneth mortally vnlesse he doo it to th' intent to deliuer them to the true heire and is not to be excused by any statute custome or commaundement as Hostiensis prooueth at large Moreouer such as traueil for relligioÌ„s sake ought not to be troubled or stâ—â—d for det in any place through which they traueil nor to bée takeÌ„ by occasion or meanes of that which Lawiers call stoppinge or reâ—â—raiâ—â—h Likewise along iourny takeÌ„ in hand for matter of â—cessitie may defer mariage Last of all the law hath also prouided for those the traueil for studie sake There is extant also a constitution made by Frederick the Emperour in Iustinians Code wherein hée graunteth vnto all that traueill to study safecondit to traueill and frée lybertie to tary in any place forbiddinge that in no wise they be troubled for the offence or det of another permittinge them to choose béefore what iudge they wilbée conuented shewing also the causes why it ought to be so Wee must also vnderstand that Schollars goods are exempted froÌ„ payments and exactions Which point although it bée not expressed in this constitution yet by these words Let them freely come and dwell and by many other argumentes moe interpretours do gather the same And this whole constitution is to bee vnderstoode of such Scholers as studye and not of those whose skill and minde is more on their dishes then their Books although their names be written in the Matricular bookes of studients as they tearme it by the testimony of publique Notaries and Apparitours But this constitution is not written concerninge all Schooles but only of such as are approued by thaucthoritie of great Princes or longe continuance as Baâ—olus hath noted There are extant also many titles of priuiledges belonging to Scollars in the Code writen in the time of the auntient Lawiers as of the Priuiledges of Schooles in the x. Booke Likewise of the professours of the Citie of Constantinople in the xii Booke And at this present there bée sundrye noble Vniuersities of studentes endued with many goodly Priuiledges giuen by the Byshoppes of Rome Emperours and other Princes with Franciscus Bologninus hath gathered together ¶ Examples of Notable men that haue traueilled The 7. Chapter HEtherto wée haue sufficientlye intreated of such things as apperteine to the declaration of the definition of Traueill let vs nowe therefore recite some examples of such men as haue gotten themselues great commendacion glorie by traueill And although this place bée more copious then that it may bee comprised in fewe wordes for who is able to examine all men of all states and condicion whatsoeuer not withstanding I wyll bringe foorth the most notable examples of the most excelleÌ„t men in sundrie kinds of life And to begin with Philosophers it is well knowne the Pythagoras went first into Egipt there to learne of the priestes of that cuntry the vertu of numbers
Drinke Fulnesse and emptinesse Exercise and reste Sléepe and Watching and finally Accidentes and motions of the minde For hée that is of a weake constitutioÌ„ of body cannot wel entende those things for which hée hath traueiled And therfore he ought to haue a more diligent regarde hereto for that the chaunge of Ayer of Diet custome doth easely bring with it some sicknesse although the payne and 〈…〉 of the iourney do supply no cause thereto at all There be also two other things to hée marked by a Traueiller namelye to applie himselfe to the manners of other and also to looke to his owne businesse with diligence whereof the one is very hard for him to doo that hath no rule of himselfe the other requtreth rather iudgement then will. Howbeit hée must néedes doe them both if hée will do well For who so meaneth to liue in a straunge lande after his owne fashion maketh himselfe a mocking-stocke vnto other and neuer amendeth his owne barbarous corrupt maners althoughe hée see daily innumerable examples of vertues Hée shall soone sustaine losse of his businesse that dealeth therin necligeÌ„tly It is after one maner that wée liue at home and another that wée line abroade and some nations are more gyuen to craste and deceite then others which many haue tryed to their great paine Wherefore wée must lyue warely among forreine nations and take hiâ—de wée offende them in no case being mindfull of the Gréeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning that we must applye our selues to the Manner and Cuntrie and yet haue regarde to our owne affayres hauing alwayes respect vnto honestie In Clemens Alexandrinus is cited this verse of Heraclitus thus to bée Englished Many Cuntries t is good to see Preseruing still our honestie In which as the same Clemens saith is proposed an example of a Philosophicall life where he saith that we shuld go sée manye forreine nacions for knowledge sake but not to ensue the vices of strange Cuntreyes that is to saye hée admonisheth vs to vndertake many iournies for intent to learne still retaynynge the integritie of our maners and condicions For although some cuntries cary a certen suspicion of lust and licentiousnes yet neuer to haue beheld any parte therof but alwaies continently to haue liued in the same is no small praise and glory Let vs not therfore leaue any token of our owne fylthines in Forreyne Regions nor let vs learne there any vile crime to bring home with vs into our owne cuntrey but let vs insue vertue and exercise godlynesse in all places wheresoeuer wée béecome Which who so doth through the power of God shall not onely escape the cruell Scylla and Charybdis and contemne the most swéete sower alluringe Songes of the Syrenes but lyke a most experte Pilot that passeth vnder Sayle in the midst of the sea shall as much as may bée auoide all quicksandes and perillous Rockes the sworne Enemies of them that passe by the déepe Thys also a Traueiler muste diligentlye prouide for that hée lacke not his chiefe necessaryes which the Logicians terme Destinata thynges apperteyning to his purpose as vnto studye béelonge Bookes and Teachers vnto Warfare Harneys Weapons Horses Captaines w suche other lyke So then lyke as a souldiour cannot attayne his ende if hée lacke hys Weapons neyther can a student if hée lacke Bookes if other also lacke other thinges necessarye for their vse accordynge to the diuersitie of theyr state and callynge Finallye thou must indeuour by all meanes possible to attaine to thy purpose and ende the ryght waye and order omitting all vnnecessarie circumstaunces For so shalt thou take lesse paynes and all thing shalbée doone wyth more ripenesse and better iudgement For the same truely is of so great force in all worldly and humane affayres that vnlesse a man vse some good and commendable order in performyng them hée laboureth in vayne or to lyttle profite Wherfore some haue written how a man shall béehaue himselfe in Warfare of the whole order of warfare as hath Vegetius some haue taught how we should béehaue our selues in the studie of Phisick or Law or in other artes and Sciences whereby a man may in shorter time attaine vnto them reape fruite and commodie out of them The commoditie and profit of traueiling is dispersed throughout and in all things of the world and there is no humane action or trade to be founde but it may bée bettered and holpen by traueil And the I may say nothing of vile artes are not all artes and trades according to the diuersitie of them better exercised in one place then another is not this thinge best handled in such a place and that in another which if a man be desirous to learne it were best for him to traueill thither rather then lerne them at home of others whiche haue not perfectly learned them themselues So in Germanie Italie Fraunce and Spayne the art of Printing is much vsed but among the Getes it is not knowne And not onely cuntreys far distant hence do practize other artes but also those that be néere vnto vs As the Arte of Printing is as much frequented in England as in Germanie and Fraunce in Ireland it is nothing so and yet Ireland lyeth néere vnto England and vnder obedieÌ„ce to the same Quéene The Englishmen ar excellent archers but the Irishmen bee better and more experte in swimming excellinge all other nacions of Europe in running and diuing vnder water How much good traueill doth to a Carpenter Vitruuius teacheth how much to a Souldiour Vegetius sheweth how much to a Paynter or Keruer the horses made by Fideas and Praxiteles standing yet at this present in the Church of Romulus at Rome do testifie with other Collossi Statues Images and Pictures which there is no woorkeman beholdeth but he wondreth at them and departeth away more cunning theÌ„ he came I wil speake nothing of Merchandize which is altogether as it were nourished by traueill and not occupyed somuch for honesty sake as for commodytie and lucre Let vs suruey the studies of humanyty which are comprehended vnder the name of Philosophy wée shall finde that in auntient times they were partly inuented deriued from the Egiptians vnto other natioÌ„s afterward brought into Europe continuing also along while in Greece from whence they arriued in Italy and from thence were dispearsed abroad into other Regions of Europe as it were into Colonies places of lyberties within themselues And who wyldeny that there is enie profite receyued by Philosophy or that sumtime it flourished in Greece in such sort that from al places men traueilled into that cuntry to be instructed therein as it had bene to some faier or mercate which Plutarch wel signified saying that there were no men at all if there wer not a sea wherby they might passe into Greece For that graue wise Philosopher iudged that none could bée called by the name of men vnlesse they were
companion to Paule a Syrian borne in the Citie of Antioche and wrat his Gospell in Achaia and died in the same cuntry Likewise S. Marke the Euangelist was borne in the citie of Antioch sayled to Rome from whence traueillyng to Alexandria to teach the gospell there hée conuerted the inhabitantes of Aquileia now called Algar neare borderers vnto the faith of Christ and was enstauled their Byshop Touchinge the other two Euangelists the matter is euident enough to bée séene in the liues of the Apostles No les also the fathers that is to saye the interpretours of the holy Scripture were affectioned to traueill as well as other men which is also apparant by their liues as in the liues of Ierome and Augustine For Ierome being borne at Stridon a Citie in Pannonia learned straunge toongues at Rome and went afterward into Syria and from thence to Bethlaëm wher hée died in the 91. yeare of his age as some haue writen To conclude it is most certenlye knowne that all that euer were of any great aucthoritie knowlege learning or wisedom since the beginning of the world vnto this present haue geuen themselues to traueill and that there was neuer man that performed any great thinge or atchieued any notable exploit vnlesse hée had traueilled ¶ Of such matter as is commonly obiected against Traueilers with a confutation thereof The. 8. Chapter BUt there are some that much embase traueilling deterring men froÌ„ it many waies These holde opinion that the name of Traueillyng is not only infamous but also the thing it selfe which they proue out of certen places of Tully and of Vlpian the Lawyer For in the Thusculane Questions Tullie compareth banishment with Traueill and in an Epistle to Caelius hée embaseth Traueill terminge it reprochfull and filthy And Vlpain calleth it Deportation a tearme of the law being a punishmeÌ„t wherin a man both looseth his goodes is disfrauched his citie and is apointed certen limits within which hée shall dwell and abide After this maner the Poet Ouid was exiled vnto the citie of Tomos in Pontus léesing the benefit of the citie and all his goods being excheated Quer this they obiect that Traueillers are in hatred amonge good men reguarded none otherwise but as Rogues and Vacaboundes that can tarie in no place although indéede they haue verie iust cause to goe abroad And therfore they call them wandring Planets and Vacaboundes as if they were forced thereto for some punishment or were in such wise by God punished And that by the example of Cain whoÌ„ God cursed saying that he should be a Vacabounde vpon the earth béeinge also an accustomable maner of cursing among the ancient people in foretime as Odeipus did among the Tragidies writers Whervpon hath growne the Prouerbe Oedipus curse Laertius writeth that Diogenis the Ethnick was wont to say that he had met with some tragicall curse For hee saide he was without house without Citie depriued of his cuntrey hauinge no certentie of his lyfe Thirdly they crie out against traueilers as iniurious to their Parentes friendes wyues and children whylst they seperate theÌ„selues after a maner voluntarely from them Like as Propertius inueieth against one Posthumus that through an vnsatiable desire of warfare suffred himselfe to be caried away from the most pleasaunt companie of his wife whose curse is this If I may wishe would God yee greedie wretches all were dead Or who so else loues warres aboue his faithfull spouses bed And no lesse they wish vnto him commoÌ„ly who hath more delight to waÌ„der abrood and neuer bide in one place theÌ„ tariyng in their owne natiue cuntrey enioy the most acceptable companie conuersatioÌ„ of their friends kinsfolks whervpoÌ„ it was written by the Poet. Him I accuse and much accompt vnwise Abandoning his natiue Cuntrey soile Who so the same so lightly doth dispise And loues abrod in foreine land to toile Fourthly they complaine that Traueilers must indure infinite labours and troubles not only stand in daunger of their goods but often of their life also Which thing surely caÌ„not be denied as it is prooued by the examples of Vlisses and Aeneas Fifthly this saying is vsually obiected against them that is to say They which run ouersea chaunge the aire not their minde and reprochfully they allege those verses which are written against such who traueiling abroad to studie returne home againe neuer a whit better learned then when they went foorth Whoso to Paris to his booke doth send a foolish Asse Shall there be made no horse but bide as erst before he was By these such like prouerbes sayings they séeme to auouch thrée things First that the exchaunge of place doth not change the persons nature Secondly that vertues vices are borne with vs and not first grow in vs Thirdly that vertues cannot bée learned nor vices forgotteÌ„ Al which allegacioÌ„s of theirs are false as hereafter we meane to declare Sixtly the cite Lycurgus lawe out of Plato wherein hée forbad his Citizens the Lacedaemonians to traueill alledginge for a cause that then they shall not bring straunge orders and fashions into the Commonwealth which is a reason verie plausible and alledged also by Plato Seuenthly they bring foorth Claudianus verses against them O happie hee that spent his daies in natiue Soyles delight Whom one self house hath seene a child and eke an aged wight Who limping with his staffe wher once he playd the litle Mouse Can count the manie yeeres which hee hath past in one poore house And also the verses of Horace writen in the ij Ode with Ouid likewise wher he sayth Who least hath liu'd in light beleeue mee best his dayes hath spent And eche man ought to liue within his boundes and be content Al which testimonies iâ—inctly confirm that the happie lyfe consisteth in Idlenesse But Traueilers may not liue idly if they be carefull of their affaires and meane to looke well to their businesse wherby they cannot bée thought to leade the happy lyfe since they mete with so many mischeifes and dangers with sundrye casualities of Fortune that béefall in traueillinge Let vs therfore examine these argumentes and answer to these obiections being mindfull of the same definition which we haue set downe at the béeginning and of such matter as we haue declared in the former chapter touching the declaracioÌ„ of it And as touchinge the first two arguments For that which they call Deportation or exile is one thing and traueill an other and that by consent of all Gramarianes And although the antique Writers haue frequented one of these wordes for an other notwithstanding ech of them haue begon now to haue their proper and distinct signification which the custume of such as speake properly hath obtayned And therefore although Cicero do compare exile w traueill yet is exile one thing and traueill another Againe it is one thing perpetually to traueill of which kind of trauel Cicero speketh in the place alledged another thing to traueill for a time
Schismes and Heresies in religion dissentions in Commonwealthes opinions in Philosophie and Physick with other mischeiues and discommodities in other Artes and thinges nourishyng a certen selfe loue in all men and somtime bringinge destruction vnto whole Commonwealthes ¶ An Answere to the principall question with a notable commendation of Traueill therto annexed The. 9. Chapter NOw therfore it is no hard matter to answer vnto the question which wée mooued at the beginninge and to determine whether Traueill do a man more good or éeuell For who so dilygently weigheth what so euer wée haue sayde hetherto shall perceaue that in time of peace or War it is most profitable vnto all that are desirous to attain vnto vertue or take any great matter in hand Neither is their opinion and iudgement to bée liked of which desire rather to liue obscurelye at home then with commendacion as the Clowne in Claudianus and Polyphemus in Homere And what other doo the Poetes meane by the Goddesses Calipso and Circe whom I haue meâ—â—irned then to reprehende the desire of filthy lustes and obscure Idlenesse and to shew how Vlisses and whosoeuer else is desirous of praise and glorye is nothinge delighted in idlenesse and pleasures but by all meanes endeuoureth to attaine to vertu although he must endure â— M. dangers So haue Christophorus Columbarius and Vespusius assaid infinit perilles who were the finders out of that part of the World whiche they call America Howbeit they haue thereby purchased to themselues euerlastinge memorie leauing behind them to posteritie the trueth of such matter whereof ther was neuer thought to be any such These Philosophers Phisicions Lawiers Iuristes Kinges warriours and Diuines what praise haue thei not gotten by traueillyng That whoso is not coÌ„tented with these let hym adde moreouer vnto them sundrye other excellent meÌ„ whoÌ„ Franciscus Senensis reporteth to haue taken often and longe traueilles in hande whiche they accomplished for vertue and glory sake There haue bene some also whom not so much their owne as others vertue power wisedome hath moued to traueill Like as the holy Scripture witnesseth that the power and wisdome of Salomon was so great that the kinges of Tharsus and Quéenes of Arabia came thither to sée and heare hym and wée reade also how certen noble men came from the furthermost partes of France and Spaine to Titus Liuius that fownteine of eloqueÌ„ce not mooued so muche with the power same of the Citie of Rome as with the report of that one man I my selfe haue séene a Moonke in Bononie who in traueilling ouer his owne cuntrey of Italy spent 9. whole yéeres so surueyinge and discribing it that no man coulde set it foorth more lyuely with pen or expresse it w pensill insomuch that there is not the least thing left out vntouched And yet he was but a Monk whose life ought to be solitarie as Gratian saith none vnles it bée in Cloister as nether the Fishes out of the Water Wherefore neither hypocrisie nor any holynesse of lyfe forbiddeth a man to Traueill so that hée doe it to any honest vse or commoditie redoundinge to himselfe or others Neither are they to bée lyked of who if they would might traueill but had rather liue at home leadinge an obscure lyfe then to wynne praise by traueilyng For such not only offend against their friends and the whole commonwealth but also against theÌ„selues For it is the peculier nature of mankind to be euermore desirous of knowlege and neuer to bée contented with one thing only whether that knowledge come by hearinge or séeinge for man hath these sences whereby he attayneth skill as sayth Aristotle But as Horace witnesseth The things we heare les cause the minde and sences to arise Then doe the thinges in presence whiche are subiect to the eies Yea they are of greater force and efficacie and are more firmely reteyned in memorie which wée se before our eies then the report or only hearesay of any thinge although there come of it no profite no pleasure nor honestye And I haue shewed that by traueilynge there ensueth verie great commoditie in euerie kind of lyfe and as for the honestie thereof no man can doubt being enformed by many examples And if wée measure honestie by paines not rashly but vpon iust cause taken in hand then truely traueill of whiche wée intreat in this place shall yéeld to none For traueillers are enforced to abyde all labors and susteine al troubles Moreouer like as these men whiche may and ought to traueill and yet doo not traueill commit a shamefull deede so they that are giuen to traueilling perfourme a most honest exployt For these doo rightly vse their féet the other abuse them For nature God the maker of all thinge hath not giuen vs féete for â—â—tent wee shoulde walke vp and downe in our owne Citie or Cuntrey only but that if occasion serue wée shuld also go sée and frequent forreine nacions also for else doubtlesse God and Nature woulde haue shut vp the wayes and forbidden the passedge to straunge Cuntries And what can be more delectable then to béeholde the things wherof thou hast read sumthing or heard of other and againe to béeholde in minde and contemplatioÌ„ those things which thou hast somtime séene and to applie them to thy vse Wherein I wyl speake nothinge of the profite or commoditie For it much aueileth vnto the getting of perfect and sownd knowledge or learninge of any Art to trauell vnto such places where such Artes doe most flourish and are faithfully taught So that they deserue none excuse whose lyfe is only to think as Cicero writeth of certen Philosophers and such as get all their wisdome at home being much affeard lest if they traueilled the skie woulde fall on their heades or the earth sinke vnder them when as they might learne that which they séeke for better and with greater profite of straungers and alliens especiallye if they haue money to beare their charges abroade as well as at home And it hapneth manie times that they that kéepe themselues at home vpon this persuasion that there is no lyfe pleasant out of a mans owne Cuntrey or else do feare that by change of place they shoulde also change their maners let them then be wyfe only in theyr owne conceites and contempne others in respecte of themselues beynge puffed vp with an opinion of knowledge a thinge so éeuell that a more woorse or more daungerous in all the Worlde can bée none deuised Eche Land vnto a valient man his cuntrey is right so As is eche sea vnto the sellie fish where ere shee go A man shall euerie where finde sumthinge that hee may learne and that another time may doe hym good Surely the knowledge search of forrein Realmes hath alwaies bin accompted so pleasant profitable and glorious that certen it is that many for none other â—â—â—se then a loue and desire thereof and that they might sée experience of things haue forsaken their