A DIRECTION FOR travailers.  
TAKEN OUT OF JUSTUS LIPsius, and enlarged for the behoof of the right honourable Lord, the young Earl of Bedford, being now ready to travel.  They that go down into the Sea in Ships, see the great wonders of the Lord. 
SEMPER·EADEM  
CB.   printer's or publisher's device 
Imprinted at London by R. B. for Cuthbert Burbie, and are to be sold at his shop in the Poultry, by S. Mildred's Church. 1592.   

To the Virtuous and Noble Edward, the young Earl of Bedford.  
IT is full two years (right Honourable Lord) since for many great courtesies received at your hands, I undertook and finished the translation of those two famous books of Constancy, written by that great and learned Clerk justus Lipsius. Which I have suppressed 
Hora. de arte poeti. nowmque praematur in annum.  hitherto (would it had lain in me to have done so ever) partly because I was loath to encumber and cloy the world with any more writings, of which it seemeth to have taken a great surfeit already: partly for that I was desirous to follow the good advise and counsel of the wisest poet, who in his precepts of Poetry to be applied to all writings, willeth all that intent to set out books, to lay them by for some years yer they put them abroad into the open view of the world  
But now my promise to your Honour, which I may not break: the request of my friends, which I cannot deny, urging me thereto: now that (I say) they are coming abroad, being in the press and more than half done, lo your Honour (yet they can be fully finished) is called away, by a worthy resolution to travel: in stead therefore of them, may it please your Honour to accept of an other treatise of the same Lipsius, much more proper and correspondent to this time, and your intended journey: which being written by him to a noble man, and a traveler also as you are, beginneth thus:  
I hear say (noble young Earl) that you are determined to travel, and surely I am not a little glad thereof. For this brave and heroical disposition, I know is only in noble and virtuous natures. Base and badder minds indeed) content their poor thoughts with their own country's knowledge, and being glued to their home they carry (with the sluggish and slowfooted snail) their houses on their backs, to whom the German proverb agreeth well: That they know the sound of no other Bells but their own; but contrarily the haught and heavenly spirited men, (men indeed) are never well but when they imitate the heavens, which are in perpetual motion; yea God himself, which governs the heavens, to whose nature nothing is more repugnant, then at any time to be idle or ill occupied.  
All these and many thousands more, were worthy travelers in holy writ.  
Noah and his sons, Abraham, Isaac and jacob, joseph and his brethren, Moses and Aaron, josua and the judges, David and the kings, Christ and the Apostles, the kings of Arabia, and the Queen of Saba.  

In profane histories.  
Pythagoras, Plato and other Philosophers, Hypocrates, Galen, Avicen Physicians, most of the ancient and later lawyers, have traveled among worthy men jupiter, Bacchus, Hercules, Theseus, jason, Ulysses, Aeneas, Cyrus, Alexander, julius Cesar, Hannibal, Scipio, Augustus, Methridates, Pompey, the Constantine's, Charleses', Othoes, Conrades, Henries, frederic's.   

In our own nation.  
Brutus, Brennus, Richard Cordelion, Edwardes, Henries, 1, 2, 5, 7, 8.   

These men think it a great stain and dishonour to the liberty which nature hath given them (to be Cosmopolites, that is Citizens of the whole world) and yet to be restrained within the narrow precincts of a little country, as poor prisoners kept in a close place, or filly birds cooped up in a narrow pen. Wherefore both in these days, and in all ages heretofore the best and wisest, the chief and noblest men, have always traveled as by examples might be proved, were it not tedious to entreaty of a matter so presumptuous: For as with the wise Sacrates, they counted every place their country, (which the Poet expresseth in a right good verse)  
Omne solum forti Patria est ut piscibus aequor.  
Each land unto a valiant man, his country is, right so  
As is each sea unto the shelly fish, where ere she go.  
So to profit, and enrich themselves with experience, and true wisdom, and especially to benefit their own proper, and natural country, they traversed over; and traveled into other countries. For this, (right honourable Lord) this must be the end of your traveling.  
Every one can gaze, can wander, and can wonder, but to few it is given to seek, to search, to learn, and to attain to true policy, and wisdom, (which is traveling indeed.) Among which few, your Lordship must be one, which that you may be, (as you are young, so I hope you will not disdain the young, (but surely the good counsel) which by God's grace I shall give you out of my author.  

Pleasure and profit.  
First then presuming that your Lordship is both of yourself and by those about you, which are better able than my young self instructed in religion, and the true fear of the almighty God, once the only maker, always the sole governor of the heavens, the earth and the sea, who must be the head, the foot, and the root, the beginning, fountain and foundation of all your actions: much more of these your dangerful voyages, I am in the next place to put you in mind, that as archers when they go abroad, choose themselves out some mark, (and commonly it is the whitest & fairest they can find) whereat they aim and shoot: so must you do, now you go abroad into the world, you are to propound unto yourself, two, the fairest, and gainfullest marks that be, at which all men have shot ever since the beginning of the world: they are not pleasure alone as most, & the worst do, like those which make Garlands only for show, they care not how good or wholesome the flowers are, so they be goodly and fair to the eye. So they care not how little profit they have, so they be not scanted of their pleasure, whom a learned and valiant Gentleman in your Lordship's presence & my hearing compared to him, that was carried fair and softly abroad in a cloak-bag, and returned home as wise as he went out. But you (most noble young Gentleman) must take a far other, which is a much better course:) you are to propound to yourself profit rather than pleasure. For this is had better at home, wherefore your honour should not need to hazard yourself and life so many ways abroad if pleasure were your chiefest end, which is but a base end, and quickly hath an end, for what more short, and uncertain than pleasure? which may be compared (me thinks) to lightning many ways, and very fitly, lightning proceeds out of a cloud, so is our reason darkened, and obscured with a cloud (as it were) if pleasure once take place, lightning is never without some thunder, no more arethey without their troubles and vexations, who have given themselves over to pleasure. Lightning is said to be of such power, that meeting with strong and firmly united things it melteth, or breaketh or changeth them, (As by experience hath been seen in money, which hath been melted in men's purses, and sword broken in their scabbards, and bear turned in barrels,) So doth pleasure plant most commonly her ordinance and battery against the best, and worthiest men. Lightning is light, and light, fair indeed, but quickly fading, so is pleasure sweet, but I confess but short. Lastly (not to be long) lightning falls from heaven: so doth pleasure make them that use it, wherefore the Prophet Esay, he saith, that sathan fell from heaven, like lightning, as I told you that it is short, so I said it is a bad end, than which Architas was wont to say that God in giving it gave the greatest plague and mischief unto man that could be devised, for pleasure makes beast, and man all one. Wherefore (my very good Lord) this must be your last end, though I named it, in the former place (as oft times the worst goes first.) To stand here to dilate how your Lordship may receive pleasure by travailing, is to teach your eyes to see, and your ears to hear a thing both needless, and foolish: for there is none that hath his sight, and senses but must needs be greatly affected, and marvelously delighted with the view and sight of so many fair fields, goodly rivers, high hills, great cities, strange countries, with the strange variety and sundry sorts of fashions, laws, men and manners. Thus pleasure as a fair wanton standeth in every corner of the street, and offereth itself to all that pass by. But as for profit (as every best thing is hardest to come by) it is not so easily attained unto without farther directions, and some more extraordinary conceit and labour. If therefore you will be a profitable travailer, and come home better than you went out, which I know is your honourable resolution, you must seek to be enriched with three things, three the godliest, most precious pearls in the world. They are:  

Wisdom, or Policy.  
Knowledge, or learning.  
Manners, or behaviour.   
As for wisdom, Homer (the wisest in my fancy, not only of all Poets, but of all heathen men) he (I say) affirmeth that it is had, and increased very much by right travailing, who giveth every where no other, or no greater reason of the great Sapience, and prudence of Ulysses then that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that had seen much, as himself saith in the verses which are inevery one's mouth.  
All travailers do gladly report great praise of Ulysses,  
" For that he knew many men's manners,  
" and saw many cities.  
And in sooth the learned Poet said right well, for of all things in the world, I know nothing more available to the attaining of true wisdom and sound discretion, than the sight, consideration and knowledge, of sundry rites, manners, policies and governments, especially if you mark them diligently, compare them together perfectly, and apply them to your purpose effectually, which of all loves I desire your honour to do. It is enough that you see strange ordinances in other lands, but you must see into them, and mark the reason and ground of them. Think it not sufficient to seek into foreign estates and customs, unless you search also into the use and abuse of them.  
Now this search and inquisition I speak of, is to be practised either by reading the several histories of those nations where you are to travel, (for every particular country hath his peculiar story and chronicle) where you shall find the nature, manners, and behaviour of the people: the Cities, the ways, and the commodities of the country set down: or else by hearing (for seeing no story, as no law can comprise every particular thing) therefore to attain to a more exact and perfect knowledge, it shall not be amiss for your Lordship, to talk with the learned of the land where you go. For albeit wisdom and safety, do wish me to counsel you to silence in traveling: yet I think it not amiss, though you give the rains now and then to that unbridled member, the tongue: which you may use as occasion shall serve, both on the way by sea and by land, and also at and after meals (according to that laudable custom which I am privy to is used by yourself, and the virtuous about you at your own table.) And might I have leave to direct you also (because I have begun to be bold) in the subject of your talk, in mine opinion nothing were more meet for one of your honourable estate, then to question and discourse of the fashions, laws, nobility, and kind of warfare of the people where you travel, as did the great Alexander: who when any ambassadors resorted to king Philip his father from far countries, and great potentates was wont to demand of them what weapons they used in war: what laws in peace, how they governed their Cities, but especially how they ordered their battles. Thus if you employ your time in travel, and apply yourself to imitate the worthiest, certainly you shall find at your coming home, that you have taken great profit, though you know not how, nor when.  
As the clock goeth and we discern it not: as man groweth and we mark it not: herbs sprout out and we see not how, nor when: so doth a man's judgement, wisdom, and policy grow from strength to strength, and increase wonderfully ere we are aware, only let us add now a little, and then a little. And of the first fruit and effect of traveling which was named wisdom and policy thus much in brief.  
Now for the second, your Honour may chance to wonder, to hear me say, that learning is to be sought for abroad in this great variety of learning and learned men at home: seeing also that the students life is far different from the travelers: the one being of necessity in continual motion, care and business, the other naturally affecting ease, safety, and quietness: both whose humours, and conditions the Poet who had tasted of both, expressed lively in two verses,  
Carmina secessum scribentis, & otia quaerunt,  
Me mare, me venti, me fera iactat hiems.  
The student's life seeks ease, and quietness,  
But travelers state, hath care, and business.  
But because (if I in my simplicity durst presume so far) I would be, yea right honourable I am, an humble suitor to your honour, to vouchsafe me some place under your lordship, in this praiseworthy voyage: both because I have always borne a fervent zeal to your honour, and an exceeding longing to travel, and my friends will never give me leave but now, to wait upon your honour. Therefore least in this request (which if I might obtain, I should think my limbs, my life, and liberty, to little to spend in your lordship's service and safety) lest I say, you might cross my suit with mine own sword: therefore to answer myself, and any that may object against scholars and students, that it is not fitting for them to travel: we are to know that learning (which students propound to themselves, as seafaring men do the haven) is obtained either by the ear, or by the eye: by hearing (I mean) or by reading.  
Now although (God be thanked) our own country is replenished with as many, and as profound learned men, as any region in christendom beside, yet there is no man but will grant that here is not all the learning in the world. No no, the Lord God in his great, and wonderful providence, as he hath given each country his commodity: so hath he placed learned men in every part of the world, as stars, or precious stones, of whom (such is our nature especially of us English) that, as we admire and entertain strange artificers before our own, so we wonder at, and more willingly entreat of learning with the learned foreigner, then with our own native country man: which though it be not generally to be liked) yet in this case we speak of, traveling, scholars by visiting universities, and men of learning, may use this no good inclination to a good end.  
Who shall not return more learned from talking with learned Lypsius? a man may add to his wisdom very much, by conferring with the wise saith the wisest of men. The eloquent Murctus will make a man much more rhetorical, and civil in speech, if he do but once discourse with him, though he intend not to learn of him then ever he was before. For I know not how, but sure so it is, we imitate those with whom in talking we are delighted, though we propound no such thing before hand: even as they that walk in the sun only for their recreation, yet are coloured therewith and sunburnt: or rather and better as they that staying a while in the Apothecary's shop (till their confections be made) carry away the smell of the sweet spices even in their garments. To talk with, or but to see such famous men, would revive and glad me greatly.  
Now if your Lordship (to return) shall like of, or chance to light into the familiarity of these worthy men (as it is very easy they being most kind, and as courteous as learned) lord God, what opportunity have you to enrich yourself with all manner of excellent and exquisite learning. Seek therefore after their acquaintance, and albeit meet it is your honour should know your state and calling, yet shame not, no nor disdain not, to intrude yourself into their familiarity, which may more ennoble you.  
Never can a man be more shameless with less shame, then in coveting to be with them, that may better him. Thus was Plato, Pythagoras, Democritus, & the rest of those worthy travailers affected, who leaving their native soil, Greece, (the fountain, and foundation of learning) ranged over the whole world, and were not ashamed to learn of the worst, and simplest, if he knew any thing whereof they were ignorant. The second means for a scholar, young gentleman, or any other to further, and increase his learning by peregrination, or travailing (I said was) by the eyes, which is either by reading those books beyond the sea, which are not to be had for any money on this side, or by being an eye witness of the very same things, which he hath red in books, or hard of by others, for example: your honour is for Italy, that Queen of countries, famous for the wholesome temperature of the air, for the great plenty of all the gifts of God, for the great civility, and wisdom of the people (albeit now somewhat degenerated with overmuch effeminacy) renowned in all histories, both old and new, for their mighty wars, waged with the whole world, for their martial discipline in war, and politic government in peace. In this country where shall you set your feet, or cast your eye: but you shall have occasion to call into remembrance, that which is set down in Livy, Sallust, Polybius, Plyny, Tacitus, Dion, and Dionysius, in whom who so hath read heretofore sundry matters of worth, and accidents of moment (whereof they are full) and shall in travailing see before his eyes the truth of their discourses, and the demonstration of their descriptions: in truth if he be not ravished with delight, I shall take him but for some stock, or stone: for the sight of the thing, which a man hath heard, doth set such a grace, and edge to the same, seemeth to me to be without all life that is not lively and feelingly affected, and moved therewith.  
Segnius incitant animos demissa per aurem,  
Quam quae sunt occulis subiecta fidelibus.  
The things we hear, less cause the mind, and senses to arise:  
Then do the things that presently; are subject to the eyes. saith the Poet.  
To go no farther than Italy (although I could be content to wade in writing, & wander by travel farther, if it might be) will not he that hath read of the great overthrow of the Romans' at Thrasimenum, and their soul discomfiture at Cannae, when he shall with his own eyes behold the places, where the regentes, and great dominators of the world were shamefully foiled, will he not (I say) be greatly affected with a certain compassion? on the other side will he not be greatly delighted with the goodly view of those famous, & delicious places of Albania, Tibur, and the renowned Baths? What a pleasure will it be to see the house, where Pliny dwelled, the country wherein the famous Virgil, or the renowned Ovid was borne? the signs, and monuments of the noble conquerors? what a delightful sight will it be to behold so many ancient buildings? so many stately Churches: so many huge Theaters: so manic high pillars: so many sumptuous sepulchres? Surely I know not how, but it is so, the mind of man begins to revive, and lift up his self above itself, and to affect and meditate on excellent, and noble things, at the very sight, and consideration of these so great, and glorious monuments of antiquity: neither can the remembrance of the valour, prowess, and virtue of former men and ages, but engender brave and worthy thoughts, in every gentle heart, and noble blood.  
Now I come to the third effect, and virtue of travel, which consists in learning to refine our manners, and to attain to fair conditions, and behaviour towards all kind and conditions of men, which I have left for the last place, because I would have it best remembered. For he that shall travel and not have a special care hereof: better were it for him to fit dreaming, dunsing, and drooping at home. What is learning? nay what shall it profit a man to be wise, if a man be not also honest, virtuous, and of good qualities? Wherefore (noble Lord Edward) thus think; that the other two properties of travailing, I have recommended to you as things praise worthy: but this as profitable: those I wish you to embrace as ornaments to your honour, but this as the prop, and pillar thereof. Wherefore in this point I have thought good to dwell a little: (for surely the care, and fear I have of you, maketh me not to think much of this my little labour.) In my direction of manners, I would have you mark two things, that you avoid the isle, and learn the good. It is out of question, that in travel you shall see sundry and strange manners, with variety, elegancy, neat, and goodly behaviour, but here we must take heed least hand over head, and without choice we imitate all fashions, and frame ourselves to all fancies, rather like toying apes, then sober men. Italy (I grant) and France, will teach us fine, and fair carriage of our body, good, & discreet delivery of our mind, civil, and modest behaviour to others, but yet as we are to like, so we are not strait to affect every country fashion: we are to use them seasonably, and soberly and modestly, not with thrasonical, and presumptuous ostentation: (wherein most travailers foully overshot themselves, by passing the bonds of decency, and mediocrity.) For as many countries as they have travailed, so many gestures shall you see them use, as players on the stage, which perhaps in one hour change themselves into a dozen kinds of gestures. This mimical, and miserable affecting (as in all things else it is gross, and absurd) so in the carriage of the body, it is most vile, base, and of all least beseeming a noble parsonage: wherefore eschew it (good my Lord) and especially my Lord, avoid by all means, the vicious carriage (as I may so say) of the mind, the rather because the vices of the mind are common abroad, and obvious every where, and other nations have greater facility to hide their vices then we English men, so that their outward show is commonly good, and honest, but inwardly there lurks all kind of vice, and vicious affections (for the most part I say) wherefore the more provident aught you to be, that you be not beguiled with these painted Sepulchres, and that so much the rather, because our nature is prone to imitate outlandish vices, either because they are strange to us, and delightful, or because (as I said) they beguile, and cirumvent us with the gloze, and goodly show of virtue. As poison given in the sweetest wine, pierceth and killeth sooner: so doth vice under the cloak of virtue. Again consider (I pray you) how soon, and how easy our corrupt nature is induced to sin.  
As painters can easily draw any mole, or deformity in the face but cannot so soon shadow out the lively portraiture and sweet lineaments thereof: so we attain unto virtue, not without great industry, but unto vice we need no schoolmaster. Wherefore, sweet Earl, have diligent care in this behalf, lest you fall into the natural faults of those nations where you travel. For even as every man, so every nation hath his proper vice, as for example. The French man is light and inconstant in speech and behaviour. The Italian hypocritical, luxurious, and (which is worst of all ills) jealous. The Spaniard is imperious, proud, disdainful, pretending more than ever he intendeth to do. The German, and Netherlander, ambitious, gluttons, drunkards, and always male contents.  
These their vicious conditions (because they are natural unto them) they commend rather than condemn in themselves; and for sooth that they may go more currant abroad, they set them out with the goodly titles of civility, amability, gravity, and good fellowship: but beware, beware of them, the greener the grass is, the more like it is that the snake lurks there.  
And thus much concerning the last part of manners: only give me leave to say a word more of Italy and Venice itself, (whereto your Lordship is intended) for I know not how the sweet guiles of love, and care, do fill the sails of my speech, and thrust my pen farther iddeed, then in right it should. Of all other nations our own is most free, ingenious and open, and in this virtue (for so it is) your Honour seemeth to me to excel among many: contrariwise the Italian, as I said, is hypocritical, close, malicious, encroaching and dead lie.  
Wherefore (I have thought good) to set you down the nature and vices both of the men, and the women: with the means how to use and demean yourself towards them for your own safety and defence; and yet without grudge or offence to them. The men, as are inveigling underminers & deep dissemblers, who when they have pried into your nature, & are privy to your secrets, will strait change their copy, and show themselves in their colours: against these dissemblers I know no other, or at least no better buckler, then to dissemble also yourself; Fallere fallentem, non est fraus: To deceive a deceiver, is no deceit. Those that undermine a town, or castle wall by a countermine, are soon destroyed. Cresesto, cum cretencibus. Hear I exhorty ou not (for all this) to common and continual dissimulation: God forbidden. As Physicians for the safety of their patients, prescribe them poison for a time, to expel poison: so I wish you to frame your nature a little and for a time, to light and small dissimulation. In all the way of your travel, especially in Italy, I beseech you observe these three golden rules, Sit.  
Frons aperta, 
 Lingua parca, 
 Mens clausa.  
Be friendly to all, familiar to a few, and speak but seldom. In countenance be as courteous as you can, and as your state will bear; in talk as affable as you shall see cause; but keep our mind secret unto yourself, till you come to those, whose hearts are as yours. Epicharmus was wont to say, that the sinew and marrow of wisdom was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nihil credere, to believe nothing. And this which I have said hath been spoken of the vulgar and popular sort, not of the best and noble men, whom I know are simple, sincere, noble, lovers of learning, and of brave minds, so as methinks, I may say, that in the one remain the sparks of the old Latins and worthy Romans', in the other the feakes and relics of the savage Goths and vandals. Thus have I passed by the first rock (which you may call Scylla, with the Poets) God grant you may with as great safety fail by it, as by God's grace and good government you shall.  
The other is behind, and that is a quicksand or bottomless gulf, (you may term it as others have Carybdis) here what shall I say, or do for you? so may I be saved as I here fear your safety: unless God & good counsel do help you; so great dread have I of your young and slippery age, and so over sure of the alluring and entrapping natures of the Venetian and Italian Curtesanes: yet Noble Lord, take of me these two precepts: that you refrain your Eyes, and your Ears.  
First shut your eyes that they see not vanity, next your ears that they hear not folly. Love creepeth in at the windows of the eyes, ut vidi, ut arsi? saith the Poet: I saw, and I sighed.  
Faemina urit videndo,  
loves dwelling is in Lady's eyes, from whence he shoots his dainty darts into the lusty gallants hearts, saith one, therefore as judges among the Athenians were wont to be blindfold that they should not have any respect of persons: so should they that will not be taken by that blind boy Cupid.  
As your eyes, so must your ears be also chaste, and fortified against all not only lecherous, but lascivious talk. For love talk breedeth love, as talk of learning, and talk of courageous exploits, volor, and courage. As therefore in old time, those that fought at barriers had covers, and defences for their ears, to save them harmless, so the best safeguard against these love, but scarce lovely wounds is:  
Amatorium nihil audire.  
To hearken to no talk of love,  
Thus far I have enlarged of the people of both sexes. (I hope it shall not be any prejudice to me, seeing I have said nothing in spleen, malice, or disdain) now I will add a word, or two of the places themselves, which you are, or may pass through and visit at your pleasure, which are very goodly, and delightful to see, in so much as you may justly doubt whether to see first. But in my judgements (and I have seen them all) you were best to travel first to Naples, which is so pleasantly seated: Next, to the fair city of Scene: after that to Florence, the very flower (as I may say) of all fine Cities. Bononia and Pavia, the two nurses of Sciences, and liberal arts, may be visited in the way, where when you have stayed a while, refreshed yourself, and viewed the cities, (to omit other delightful occurrents by the way) you shall at length come to your in tended journeys end. Venice, the Lady of the sea, that fair, great, rich, and fortunate City: that City which of all the cities in the world hath lasted and flourished longest: that city that hath held play (I was about to say) held under (in part it hath so done) the cruel and powerful Turkish Emperor: that city whose situation is most admirable, whose policy, and government in peace most wise, and free: whose wars by sea and land have been infinite, and always lucky, the Fort of Christendom, & the very best mart of Merchants. For as in old time, Alexandria was called the golden city: Antiochia the beautiful, Nichomedia the very beautiful, Athens the most glorious, and breviary of the world: So in Italy of late Room is dubbed the great, Florence the fair: Naples is called the Noble, and Venice is christened the rich City. In your return home, if you turn aside to that huge, and populous the city of Milan, your time shall not be ill spent: nor your labour lost, with which (being the end) of Italy, I will end this my free, and tedious discourse: desiring the Lord God of his great mercy, and infinite goodness, to bless, and preserve your honourable Lordship, in your going out: in the way: and in your coming home.  
The Lord, which led the people of Israel through the red sea as through dry land, and preserved jonas in the Whale's belly, the lord that walked on the sea before his disciples as on the earth, and commanded the winds to cease: the Lord which preserved Paul and his company, when the sea wrought and was sorely troubled. The same God (whose arm is not shortened) keep your worthy lordship and your godly company, as in his arms that you take no harm by sea, not hurt by land.  

Lenuoye.  
Many countries it is good to see,  
So that we keep our honesty.      


AA   
AT LONDON, Printed by R. B. for Cuthbert Burbie: and are to be sold at his shop in the Poultry, by S. Mildred's Church. 1592.