THE TRAVELLER of Jerome Turler, divided into two Books. The first containing a notable discourse of the manner, and order of traveling oversea, or into strange and foreign countries. The second comprehending an excellent description of the most delicious Realm of Naples in Italy. A work very pleasant for all people to read, and right profitable and necessary unto all such as are minded to Traveyll. ¶ Imprinted at London by William How, for Abraham veal. 1575. To the Right honourable and renowned Barons, the Lord George, Hugh and Vitus, brethren, of the ancient house of the Schonburges. Lords of Glaucha, and Waldenburge: Jerome Turler sendeth greeting. Right honourable and renowned Barons, it is nobly written by Isocrates, that children ought too keep their father's Friends as diligently: as they would their own inheritance. And your father of worthy memory, loved my father dearly, & he lived together with your Grandfather many years in the Court of Duke George the noble Duke of Saxony, and he was born in the days of your Greatgrandfather of Austin Turler his father, who was then Consul of Lesnick, which town is under your inrisdiction at this day, and whereof my Uncle is now at this present Consul, one whom ye know rightwell. Wherefore, I have often devised with myself, by what means I might likewise continued this friendship, or rather testify my duty towards you & your family, and if it could be, how to enlarge the same, but hitherto I could find no good opportunity, for that ye were of so small years that wanted rather instruction in discretion, and good manners: then to be occupied in debating of grave matters, and also ye had such instructors, and schoolmasters, that if ye followed their documents there should redound great honour to yourselves, and great commodity to your subjects. Albeit then it be so, that you have no need of mine admonition, either to the study of virtue & godliness, or towards the attaining of good arts & learning: yet the signification of a man's duty is wont to be acceptable to good natures, & such especially such as are of Nobility, and descended of the greatest parentage. Thus staying myself upon this ground: I sand unto you this book which I have written in the behalf of such as are desirous to travail, and to see foreign countries, & specially of students. For since Experience is the greatest part of human wisdom, and the same is increased by travail: I suppose there is no man will deny, but that a man may become the wiser by traveling. howbeit if in any thing: surely in this most diligent circumspection is very requisite, by reason of the dangers that offer themselves unto travelers, and the weakness of man's judgement, which unless it be then confirmed by use & experience, and helped by the counsel of others: it will soon be brought into error. Here is moreover to be added, that the youth and flourishing years are most commonly employed in travail, which of their own course and condition are inclined unto vice, and much more earnestly embrace the same if it be enticed thereto, which manica time and often chanceth in traveling: wherefore, me thinks they do a good deed, and well deserve of all men: that give precepts of traveling. Which thing, although I perceive that some have done: yet have they done it here and there in sundry Books, and not in any one certain place. And being a necessary thing to have all such matter in a readiness as may well and profitably be said of one thing: I have therefore handled that argument according to the definitive Method, as they speak in the schools, and have comprehended also, as I judge, in one Book, whatsoever is necessary for any to know concerning the due taking in hand of travail, and the prosperous performing of the same. I have also adjoined unto this discourse another book, wherein I have applied those precepts of mine, unto such things as seemed unto me worthy the seeing and observing in the Realm of Naples, which being none other thing then an example of such documents as we have set down in the first Book: I have therefore made the title unto all the whole writing, Of travail, and of the Realm of Naples, because no man shall think that I have coupled contrary things together. For although in deed it be one thing to entreat of the Realm of Naples, and another thing to give precepts unto such as mean to travail: yet since traveling consists of viewing & diligent consideration of things, and precepts are lightened by examples: there is no just impediment to the contrary, but that I may join these twain together. And as I have also admonished in the book: I trust that this my labour will be the more acceptable unto some, for the same cause. For if they shall want precepts they shall find them here in a readiness, and if they do require an example agreeable to precepts, they have here such a one before their eyes which may both instruct their minds and also inflame them unto the knowledge of most beautiful sights, and Antiquity. Receive in good part, Right honourable and renowned Barons, this simple gift from me, and therein my duty and service towards you and your family. Which if it shall please you to do: I will do mine endeavour to omit nothing which I may think to tend unto the commendation and ornament of your house: and that my good will may be known unto you hereafter, by some travail of more grave argument. Far ye well. The Contents of the Chapters contained in this present work. In the first Book. OF the Definition of travail, with a proposition thereto annexed. Chap. 1 What People are meet or unmeet to travail, and also of the causes of travail. Chapter. 2. How a man aught to travail, and of the effect and commodity of travail. Chap. 3 Of the properties of the four principal Nations of Europe, and how a man shall know, whether he have profited by travail, or not. Chap. 4 What things are to be considered in traveillinge. Chap. 5. How we aught to make a choice of such things as we see, or learn in traveillinge: and of the Traveillers Privileges. Chap. 6 Examples of notable men that have traveled. Chap. 7. Of such matter as is commonly objected against travelers, with a confutation thereof. Chap 8 An answer to the principal Question, with a notable commendation of travail thereto annexed. Chap. 9 ¶ In the second Book. THe Argument and Contents of the second Book, with the intent, and devise of the same briefly expressed. Chap. 1 Portus Baianus, commonly called La Pescina mirabile, a wonderful Fishpond. Chap. 2 Centum cellae, commonly called Cento camerelle, an hundred Chambers. Chap. 3 Mons Canita, the Hill Canita. Chap. 4 Lacus Auerni, the Lake Avernus. Chap. 5. Cicero's Academy, Villedge, and hot Baths. Chap. 6 Cumae, the city Cuma. Chap. 7 Baines. Chap. 8. A Well or Fowntaine in the Sea, and the way called Attellana. Chap. 9 Forum Vulcani, Vulcan's Merket place. Chap. 10 Puteolis, the City Puteolis. Chapt. 11 An Hill arising out of the ground. Chap. 12. The Hill Pausilypus. Chap. 13. The City of Naples Chap. 14 Gardeines. Chap. 15. Welles, and Streets. Chap. 16 The Merket place, and Churches. Chap. 17. Storehouses, Castles and Armouries. Chap. 18. Antiquities, the University, and peculiar properties of the City, and People of Naples. Chap. 19 The kings Pits or Ponds, and the Hill Veswius called now Summi, and of others. Chap. 20. FINIS. ¶ Name's of the Authors and Books, that are cited in this Work. Antonius' de Rossis, a Lawyer. Athenaeus. Berosus. Bible. Blondus. Brissionius, a lawyer. Cato de Originibus. Cicero. Ciriacus Anconitanus Claudianus. Clemens Alexandrinus. Copernicus. Dion Cassius Nicaeus. Dionysius Halicarnasseus. Erasmi adagia. Euripides. Festus Pomponius. Fort. quaestiones. Franciscus Senensis Furius Coriolanus. Homerus. Horatius. Ius Canonicum. Ius Civil. Iwenalis'. Landus Hortensius. Leander Bononiensis. Leges twelve. tabularum. Levinus Lemnius. Livius. ovidius. Plato. Plautus. Plinius secundus. Plinius nat. hist. scriptor. Plutarch. Polybius. Pomponius Laetus. Propertius. Senecae. Servius Sulpitius. Silius Italicus. Simon Portius. Strabo. Triumphus Neapolitanus. Thucydides. Varro de ling. Latina. Vegetius. Virgilius. Vorthusius. vitrvuius. Volaterranus. Xenophon. ¶ At Bononie, the first Stone from the City, in the villedge of Mark Antony de L'auolta, a Senator, standeth this Monument to be seen. Alia Loelia Crispis, neither Man, nor Woman, nor apparel, neither Maid, nor young Woman, nor old Wife, neither chaste, nor a Harlot, nor Honest, But all. Dying neither by Famine, nor Sword, nor Poison, But by all. Lying neither in the open Air, nor in the Water, nor in the Earth, But every where: Lucius Agatho Priscius unto her neither Husband, nor Lover, nor Kinsman, neither Sorrowful, nor Glad, nor Weeping: this Monument being neither Heap, nor Pillar, nor Sepulchre, But all. He knoweth and yet he cannot tell, for whom he hath erected. OF THE DEFInition of Travail, with a proposition thereto annexed. ¶ The first Chapter. THis word Peregrinus which signifieth a stranger or traveller, in the Latin tongue in sundry ages hath had sundry significations. For as Varro, and Festus Pomponius do report, the ancient Romans called an enemy by the name of Peregrinus a stranger: and an enemy whom they call now at this present Host, they termed them Perduellis: in which signification it was thus written in the laws of the xii tables: If you have appointed any day with a stranger you must needs come. But that word grew out of the signification of a stranger, and continued so long in signifying one that was our adversary, or took arms against us, until it fallen to a more gentle use, the Romans calling all such only by the name of Strangers as were not free of the City of Rome, as being perhaps Latins born, or altogether Aliens: and in this signification it is used at this present. So that this word Peregrinari to travail, descendeth from the word Peragrare to wander, which signifieth to travail in strange and foreign Countries, to wander in places aswell unknown as known out of a man's own Country, or City. Which may well be perceived by the testimony of Plautus, Plautus. where he saith: I am a Stranger, that is to say, born in a foreign land, I know not Sauria. etc. And likewise it appeareth in Cicero: which Citizens, (saith he) are better than Strangers, & Cicero. our own Countrymen, than aliens, that is to say, than those that come hither to devil, from other places. here-hence it cometh, that we call strange trees, and strange birds, which eysher were brought unto us from other places, or else were never seen amongst us before. Likewise, strange serving of God with unaccustomed rites and manners which either we have borrowed from other places for religions ●ake, or else are by us likewise celebrated & executed not after our own custom, but after some rare and strange order. After this manner that we now speak of, the service and Sacrifice of the noble and great mother of the Gods (who was called Cybala, and Rhea, and by many others names more) also of Ceres, and Aesculapius, might well be called of the Romans, strange, either for that they were far set, namely out of Phrigia, Greece, and Epidaurus: either for that, look how they were used in those places, even so were they in Rome also. Moreover, there is mention made in the Civil law of a strange Praetor, and likewise in the Canon law of strange judgements. In justinian's Code this The Code word Peregrinus a stranger, is sometime taken for one that is brought away to another place, sometime for one that wandreth abroad having no certain place of abode, wherein I have noted this much, because I would gladly omit nothing that might appertain to the signification of that word whereof we presently entreat. All which matters being omitted, this is an ancient question, whether traveling do a man ● common question. more good or harm? which seeing that it lieth more in the power of Fortune then in our own good will and industry, it may seem that it is but a vain matter to move any such question▪ But in very deed the truth of the thing standeth otherwise. For those that travail, all do not commit themselves to strange and foreign Countries, to the intent E to consume there their time in idleness, to be subject as a mocking stock unto Fortune: but they have sometimes just causes that move them, and some proposed C end in respect whereof they take in hand their travail. Wherefore, we must distinguish this kind of travail which hath some certain end proposed, from that which is taken in hand only for Idleness sake: Howbeit this last kind cannot justly be called by the name of Idleness, since it hath some small delight, yet not tending at all to any end, adjoining unto it. For true delight and pleasure, is sought for in respect of some end, and whereas is no end, there also can be no pleasure: for in all kind of travailing there is certain pain & labour contained, which repugneth against idleness tending unto virtue not to vice, insomuch that if we do uprightly weigh the thing: we shall then find, that, travail is nothing else but a pain taking to see and search foreign lands, not to be taken in hand by all sorts of people, or unadvisedly, but such as are meet thereto, either to the end that they may attain to such arts and knowledge as they are desirous to learn or exercise: or else to see, learn, and diligently to mark such things in strange Countries, as they shall have need to use in the common trade of life, whereby they may profit themselves, their friends, and Country if need require. This definition who so marketh well, he shall easily make answer to the question erewhile propounded. For he shall not only discern traveyll from sluggish Idleness, whilst he placeth this word, pain, for the general signification which the Logicians do call Genus, but also comprehendeth many other things, which the Rhetoricians, and Logicians do usually handle by Thesis and Hipothesis, definite and indefinite questions, wholly setting down before our eyes whatsoever appertaineth to this present question. And whereas all kind of pains are not taken in traveling, therefore have I called it, the pain to see and search, whereto I add these words, Foreign Lands, that I may distinguish it from small and short journeys, which enie man taketh in hand for pleasures sake in his own country. But let us now proceed in order to the rest. ¶ What People are meet or unmeet to Traveil, and also of the causes of travail. Chapter. 2. NAture teacheth us, that Infants, Aged people, & such as have weak bodies, are of all others less meet to travail. And although it oftentimes chanceth through the iniquity of the time, or some common calamity thereto constraining, that people of such age and condition are enforced to travail: yet are they unmeet for it, not being able to abide those pains that accustomably befall to travelers. Like as jacob meeting with his brother Esau, excuseth himself from traveling by reason of his young Children, who if they were wearied but with one days travail, would die with the pains of so long a journey. And as touching old folk by proof it is evident, that they are nothing meet to travail: since old age of itself is supposed to be an heavy burden. Which the Poet Ovid hath done us to undeostand in the 4. Book De Tristibus, th● viii. Elege. And likewise the noble Poet Homer, hath a notable saying of one sore laden with years, which Verses may thus be englished. Such one art thou, who having was he themselves, and feed their fill: Straight couch them down to sleep▪ this is the use of Ouldmen still. There is also some difference to be had in the sex in respect of Decorum or cumlynes, & public honesty: howbeit the same is not every where accordingly observed. For the Dutch women, and Dutch weemen. those that inhabit the islands of Sealand, do not only occupy buying & selling at home, more diligently than that men do: but they travail also unto the furthermost parts of the world to trafacque and occupy Merchaindize. And for so doing they are never a whit the more discommended, especially among their own country folk. But in other regions of this our Europe, the same custom is not observed, as it was not also usual amongst our ancient fathers in foretime: as it plainly appeareth by example of Medea, who when she ascended into that Castle and Temple of Corinthe, indevoringe by all means to persuade the Matrons and keepers of the same temple, that they should suspect no evil, in that she had been so long absent from her own country, forsomuch as many have commendably béehaved themselves being out of their own native soils: they gave her no answer at all, that she might understand, that the wide wandering of women cannot want suspicion, Weeme● Traveil. & bringeth some token of dishonesty. Whereupon the Tragical and Comical Poets, when they bring in any far traveling Woman, for the most part they feign her to be incontinent. Semblably, frantic and furious People are unfit to travail. For seeing that they are distract of their right wits, they are accounted also unmeet to deal in all civil affairs. There be likewise many things more, that stay sundry from travellinge, that whoso shall be free and void of them: then they are not forbidden to take the labour in hand, especially in their youth, or at man's state For these ages are not only fit to endure Labours, but those things which we see, hear, and learn at those days are soon fired in memory and longest continued. Which being so: it may then seem strange, that Plato, an excellent Mato. Philosopher, and a most diligent searcher out of all things, hath especially appointed that term of man's life unto travail, which is between fifty and threescore. For since at the time all the strength of man's body beginneth to decrease, it seemeth very ridiculous for the age that then is weakened, and drawing apace to death to be oppoynted unto youthly labours, and as the common saying is, to heap one mischief upon another. But I like of Plato's opinion well enough. For he forbiddeth not but that younger men also may travail, being not otherwise possible but the men will pass and repass the seas, and otherwise to, which he also affirmeth. Wherefore, such as have time and leisure, and are desirous to see the trades and manners of other peoples, be will not have prohibited by any laws to the contrary: because that a desolate City, and such an one as knoweth not what is good or bad in foreign countries, is very far from perfection. And whereas he hath appointed that term of years to be employed in travail: the reason is this, for that he would have that time especially to be béestowed in learning of manners and searching other knowledge. For since at those years man's judgement is most perfect: he is the better able to discern and judge of matters, then in his youth, or old age, whereof the one is rather inclined to vice then virtue and is ruled by affection, the other beginneth to fail in memory, and cannot well use the judgement of the senses. And although he forbid not young men to travail, whereby they also may sumdeale profit in manners and knowledge: notwithstanding forasmuch as that age is but of weak judgement, he committeth that care to men of riper years, not so much for private, as for common commodity. For he willeth them at their return home, diligently to report unto the Senate whatsoever notable thing and worthy of memory they have seen in foreign countries, either concerning laws, or bringing up, or appertaining to knowledge, that if it might happen the same to be liked of, it might be received into the common wealth. And like as there be many things that may hinder a man from traveling although he would never so feign: so may there also be divers and sundry causes why a man aught to travail, and those likewise sometimes such whereof a man never thought before. For some men are naturally enforced to travail, or rather to wander abroad after the manner of Cilenius, as those in whose nativity the moon is placed with Mercury in the ninth house, especially in a movable sign, or some other like judgement in this matter: and other some grow into that nature by custom. And others again travail for gains, and commodity, as Merchants: some for virtues sake, as those that apply the study of good Arts: howbeit these also reap gain and commodity of travail at their due time & season. For, Gain is two fold, the one honest, which is joined unto virtue and honour, & that which the students and professors of good arts do attain. Likewise souldyeurs which a● content with their pay, as S. john says: and Merchants if they desire to wax rich after no dishonest sort. The other kind of gain is dishonest, which repugneth with nature and virtue, such as they do practise which give themselves wholly to robbing and spoiling, who being unmindful of the law of arms, and of the Oath which soldiers take: do not spare nor abstain from their friends goods. That kind of gain also which is commonly hateful among men, as usurers, and others that heap up wealth by right or wrong with such greediness and avarice, that as the Poet says, they run to the furthest Indians, and all to eschew poverty, leaving nothing unassayed whereof they may raise to themselves some gain. Which occasion, as I suppose, moved Cicero, to distinguish filthy arts from other, and to judge nothing to be profitable, which was not also honest. But principally we must weigh and examine unto what end we take our travail upon us. For since all thing is done for some end, it were taken in hand in vain, unless it were also directed unto some certain scope. But as the Philosophers do distinguish, of ends & purposes: some be seemly and lawful: other not seemly, or wandering. Moreover, of those that be seemly, one is termed principal and last of all, to whom when we have attained than we at rest and seek for none farther: another is less principal or mean, which again is distinguished into subordinate, and not subordinate, but by any means happening. Let this variety of ends therefore be considered, and one of them severally examined from another, because this consideration bringeth great profit with it. For not only nature requireth us so too do, but also profit, and diligence, which are to be sought in all things that we do. For the principal end is more profitable than the other, and there is more labour required in attaining him, than the residue. So than it is a thing importing more profit, and it requireth also more travail, to go into Italy, & to return home again passing well furnished with the knowledge of Physic or Law, than it doth to understand how the Venetians govern their common wealth, or what is done at Rome upon their Saturnalia feast days. Fridericus Furius Coeriolanus whom I used familiarly during my continuance at Louane, telleth an excellent History in a certain Book of his, and because it teacheth the same which we declare in this place: I will not Note. spare to recite it. A certain gentleman of Naples requested of his kinsman which was a noble man and had the tuition of him, that he might have licence to go see foreign countries, unto whom his kinsman promised he should, if first he would travail to Rome which was not far of, and there abide a certain time. The young gentleman obeying his commandment went thither, and afterward returned home, still calling upon his kinsman that he might go a greater journey. But when his kinsman perceived that he had taken no profit by that travail: said unto him, Son, The Sum of Traveiling. you have seen Meadows, Plains, Hills, Valleys, Earables, Woods, Forests, Fields, Springs, Rivers, Trees, Thickets, Villages, Castles, Cities, Beasts, Baths, Galleries, Colosseis, Churches, Pallaices, Pillars, Images, Buildings, Downefalles, Towers, Amphitheatres, Triumphal Arches, Baines, Stéeples, Universities, Schools, Gardens, Conduits, Goodmen and Knaves, Rich and Poor, Learned and Ignorant, and whatsoever may else be found within the compass of the whole world: abide therefore now henceforward at home, and content yourself. Thus that most prudent Prince, did briefly recite whatsoever might be said in such a matter, and wittily set down the right order and rule to travail over the world, whereby he might reprove the abuse of traveling. Notwithstanding a man may by one labour attain to diverse ends. As for example, by traveling into Italy, he may get the knowledge of Physic or Law, and understand also the government of the state of Venice. Which when it happeneth in this wise, certain also it is that the commodity which ensueth thereon must needs be the greater. We must also take heed that the commodity be good and honest which we receive by our travail. For these two points are not in vain knit together by wise men, and many times there is an oversight even in common wealths, under colour of profit, and commodity. And the virtue of honesty is such, that it preserveth the beauty of profit. So that they which separate honesty from profit: they always obtain not their true end, nor yet reap that commodity which they aught to do. But for asmuch as in all human affairs, we must consider to what end, and for what commodity they are taken in hand: then aught we most especially too be mindful thereof in travail. For who so traveleth in any other respect, he spendeth his time in vain, consumeth his goods to no purpose, endamageth the health of his body, and daungereth his life, casting himself into a thousand perils, nothing profiting himself or others. ¶ How a man aught to travail, and of the effect, and commodity of travail. The. 3. Chapter. THe end of our travail being determined, and having in our mind the hope of great profit which shall ensue to us thereby, a man must so provide for every thing, that above all he have regard to his health, whether it be of body, or soul. For he that doth not so, but dependeth all upon Fortune, be shall make God his enemy, hurt his conscience, and expose himself to a thousand dangers. For immediately he hath opened, as it were, a window unto infinite mischiefs, & hath got a most large The fear of God. field to offend in. But who so committeth hymselselfe unto Gods keeping, shall be saved through his protection, as says the psalmist. And although many éevilles and dangers lie in his way: notwithstanding he shall not be moved. He shall also bridle his affections: since the chiefest means to avoid sin, is to avoid the occasion of sin, wherein he must employ great diligence, and prevent many imminent dangers by his wisdom. So Tobias, when he sent his sun forth into Rages, Tobias. exhorted him above all thing to fear God, as the chiefest guide of his journey, and all his affairs. poets feign, that Aeneas was covered in a cloud by Venus, and diverse other men also by other Gods, thereby escaping not only the sight of men, and also sundry perils that they might have incurred, thereby to declare that they be safe from dangers, that are covered with the might and power of God. Which thing likewise the holy scripture testifieth in many places saying: They went forth and the Lord was with them: and again, the Lord doth know thy journey, and thy Lord thy God hath remained with thee, and thou hast wanted nothing. The next care is, that he have regard of his body, that 〈◊〉 doely ●●●lth. is to say, to keep it sound and in good health. How this may he done, precepts of Phisitious do declare, and as far as I am able to say in the matter: it consists in the due use of the six things not natural, as they term them, that is to wit, the Air, Meat and Drink, Fullness and emptiness, Exercise and rest, Sleep and Watching, and finally, Accidents and motions of the mind. For he that is of a weak constitution of body, cannot well intend those things for which he hath travailed. And therefore he aught to have a more diligent regard hereto, for that the change of Air, of Diet, & custom, doth easily bring with it some sickness, although the pain and 〈…〉 of the journey do supply no cause thereto at all. There be also two other things to he marked by a Traveiller, namely to apply himself to the manners of other, and also to look to his own business with diligence: whereof the one is very hard for him to do that hath no rule of himself, the other requtreth rather judgement then will. Howbeit he must needs do them both if he will do well. For who so means to live in a strange land after his own fashion, maketh himself a mocking-stocke unto other, and never amendeth his own barbarous & corrupt manners, although he see daily innumerable examples of virtues. He shall soon sustain loss of his business that dealeth therein necligently. It is after one manner that we live at home, and another that we line abroad, and some nations are more given to craste and deceit than others, which many have tried to their great pain. Wherefore we must live warily among foreign nations, and take hi●de we offend them in no case, being mindful of the Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning that we must Note. apply ourselves to the Manner and Country, and yet have regard to our own affairs, having always respect unto honesty. In Clemens Alexandrinus is cited this verse of Heraclitus, thus to be Englished. Many countries 'tis good to see, Preserving still our honesty. In which, as the same Clemens says, is proposed an example of a Philosophical life, where he says that we should go see many foreign nations for knowledge sake, but not to ensue the vices of strange Countries, that is to say, he admonisheth us to undertake many journeys for intent to learn, still retaining the integrity of our manners, and conditions. beware corruption. For although some countries carry a certain suspicion of lust and licentiousness: yet never to have beheld any part thereof, but always continently to have lived in the same, is no small praise and glory. Let us not therefore leave any token of our own filthiness in Foreign Regions, nor let us learn there any vile crime to bring home with us into our own country, but let us ensue virtue and exercise godliness in all places wheresoever we become. Which who so doth, through the power of God shall not only escape the cruel Scylla and Charybdis, and contemn the most sweet sower alluring Songs of the sirens: but like a most expert Pilot Syrenes' Songs. that passeth under Sail in the midst of the sea, shall as much as may be avoid all quicksands and perilous Rocks, the sworn Enemies of them that pass by the deep. This also a Traveller must diligently provide for, that he lack not his chief necessaries, which the Logicians term, Destinata, things appertaining to his purpose, as unto study béelonge Books, and Teachers: unto Warfare, Harneys, Weapons, Horses, Captains, with such other like. So then, like as a soldier cannot attain his end if he lack his Weapons: neither can a student if he lack Books, & if other also lack other things necessary for their use, according to the diversity of their state, and calling. finally, thou must endeavour by all means possible, to attain to thy purpose and end the right way and order, omitting all unnecessary circumstances. For so shalt thou take less pains, and all thing shallbe done with more ripeness and better judgement. For the The great force of Order in all things. same truly is of so great force in all worldly and human affairs, that unless a man use some good and commendable order in performing them: he laboureth in vain, or to little profit. Wherefore, some have written how a man shall behave himself in Warfare, & of the whole order of warfare, as hath Vegetius: some have taught how we should behave ourselves in the study of Physic or Law, or in other arts and Sciences, whereby a man may in shorter time attain unto them, & reap fruit and comedy out of them. The commodity and profit of traveling is dispersed throughout and in all things of the world, and there is no human action or trade to be found, but it may be bettered and helped by travail. And the I may say nothing of vile arts, are not all arts and trades according to the diversity of them, better exercised in one place then another? is not this thing best handled in such a place, and that in another? which if a man be desirous to learn, it were best for him to travail thither, rather than learn them at home of others which have not perfectly learned them themselves. So in Germany, Italy, France and Spain, the art of Printing is much used, but among the Getes it is not known. And not only cuntreys' far distant hence, do practise other arts: but also those that be near unto us. As the Art of Printing is as much frequented in England as in Germany, and France: in Ireland it is nothing so, and yet Ireland lieth near unto England, and under obedience to the same Queen. The Englishmen are excellent archers, but the Irishmen be better, and more expert in swimming, excelling all other nations of Europe in running and diving under water. How much good, travail doth to a Carpenter, vitrvuius teacheth: how much to a Soldier Vegetius showeth: how much to a Painter or carver, the horses made by Fideas and Praxiteles, standing yet at this present in the Church of Romulus at Rome do testify, with other Collossi, Statues, Images, and Pictures, which there is no workman beholdeth, but he wondereth at them, and departeth away more cunning than he came. I will speak nothing of Merchandise, which is altogether, as it were nourished by travail, and not occupied somuch for honesty sake: as for commodity and lucre. Let us survey the studies of humanyty which are comprehended under the name of Philosophy, & we shall find that in ancient times they were partly invented & derived from the Egyptians unto other nations, & afterward brought into Europe, continuing also along while in Greece, from whence they arrived in Italy, and from thence were dispersed abroad into other Regions of Europe, as it were into Colonies, & places of liberties within themselves. And who wyldeny that there is any profit received by Philosophy, or that sumtime it flourished in Greece in such sort: that from all places men traveled into that country to be instructed therein, as it had been to some fair, or market? which Plutarch well signified, saying, that there were no men at all, if there were not a sea whereby they might pass into Greece. For that grave & wise Philosopher, judged that none could be Philosophers are only men. called by the name of men, unless they were instructed in philosophy, for as much as wit, and virtuous furniture of the mind, maketh men, not the form or figure of the Body. But now this instruction of wits is quite taken away from Greece together with the empire, and it is to be feared, jest shortly also it be taken from other places whether as the study of liberal Arts are extended, & in steed thereof the old barbarousness come in place after awhile. Touching historis, & that works of Poets, what shall I need to give any admonition? In whose books there be some suchthinge, which neither by eloquence of words, or construction can be expressed, neithe by diligence of interpreters expounded, but that rather they require to be seen with the eye. As when in Virgil mention is made of certain pictures, very lively expressing the lineamentes of nature, which Aeneas béeheld in Dido's Temple seeming to contain in them very motions of mind, affections, and true tears indeed: the Poet thereupon saying: Great grief brings tears, and mortal haps, make mortal hearts to rue. That is to say, a man would suppose, that those Images and Pictures had wept indeed, and that those painted and counterfeited bodies, were moved with compastion one of them towards another. Histories report, that Zensis & Parrasius the Painters, fallen in contention for the excellency, at what time the one of them painted Grapes so lively that he deceined Birds with them: the other painted a Shéet so woorkemanly that be deceived him that had deceived the birds. So likewise Prothogenes, and Apelles lines discerned to be looked upon, and Cicero so highly commended the counterfeit of Ephigenia drawn by the Painter Timantes that he supposed that one example to be sufficient from which all Orators and poets might take a precedent and pattern to observe Decorum, and comeliness in expressing affections. The like is to be judged of Antiquity. For what description of any place can be so evident, or what interpretation so plain and perspicuous, but the beholding of the thing itself doth far exceed it? And like as if we read any thing that is obscure and intricate, we understand it much better if we behold some tokens and remnauntes of it, than we can conceive by the travail of interpreters, or learn by any semblable conjecture: so likewise the knowledge of the Antiquity thereof, is no less pleasant and profitable, which of itself is able alone to stir up honest wits, and nourisheth the sludies of good learning. Tully glorieth in a certain place, that he found out the Sepulchre of Archimedes the Geometrician, by the engraving of a Sphere an● a Cylinder, which he sayeth he showed unto his countrymen of Arpinum, which sepulchre was overgrown with bushes and briers, and much defaced, for that it was long since he died. And nothing inferrior unto these, have been found also not much before our age, at which a man may no less wonder. Hereof a sufficient witness is raphael Volaterranus, writing, that in his time in the way called Via Appia nigh Rome, there was A noble burial. digged up the body of a woman, embalmed with precious ointments, whole, uncorrupted, laid up in a Coffin, and covered with a Marble Stone, having between her feet (as he saith) a burning Candle whom the liquor of the ointment nourished, but suddenly went out as soon as the Marble covering was removed: adding moreover, that divers supposed that it was the body of Tulliola, Tully's Daughter whom he loved Culliola. dearly. Witnesseth also the liberality of Pope Nicholas the fift, at whose time lived one Cyriacus Anconitanus, a wonderful searcher of Antiquities, not only concerning his own country of Italy, but almost of all Europe, and of a great part of Asia and Africa, whereby he took the name of an Antiquary, leaving an everlasting renown of his name unto posterity. Who upon a time, when one demanded of him, why he bestowed so much labour in search of such matters: answered, that he would gladly raise some dead man to life: rightly weighing how that many things are decayed and forgotten through process of time, which might be restored by diligence of traveiling, and by industry of learned men, preserved from injury of oblivion. Yea, what shall we say more, that we should now have no Cosmography at all, which containeth the description of that whole world, nor Topography, which comprehendeth the description of certain private places: unless it were granted unto us through the benefit of traveling? The ancient Cosmographers were of opinion, that the earth was unhabitable under the Equinoctial, as also that part of the world, which stretcheth out beyond the polare circles towards the Poles. Which two positions of there's to be false: partly the Navigations The pro●●●e of Navigations. of the Portugese's, do teach us: and partly also those Regions whom the elevation of the North Pole argueth to to lie without the arctic circle, as are Gronlandia and Willappia, with other Islands lying near to the frozen Sea, Wherein the Portugal Navigations have not alonely done much good, but in other things also. For where as the ancient Writers by the difference of noontide shadows, have called some men Periscij that is to say, turning shadowed, some Amphiscij double shadowed, some Heteroscij single shadowed: this have they found by their Navigations to be true, and unto the three parts of the world, have found out and adjoined a fourth, namely America, ●merica. which for the unknown bigness thereof, they think to be an other world, besides many more Islands unknown before. Whereby we are the less moved to wonder at the Antipodes, or Antichthones, that is to say, those who, as Cicero hath interpreted, do tread step for step directly against us. For the Geometrical reason, saith Copernicus, proveth that America lieth directly on the otherside against India Gangetica: the like judgement is also to be given of other regions of the World. Likewise, there is no man doubteth but that travail was the first cause of the finding out of Astronomy, since by it, first of all the elevation of the Poles was found out, and by that variety of Orisons, & by them both the differences of the days and nights. But all these things being omitted, let us return to nature, & unto graver studies. There is no man, I think that will deny, but that the searching out of the nature of The study of Nature. things is most profitable, the same is performed by no means more effectually, then by travail. As for example sake, Peaches which grow in that country from which they took their name, are Poison: but in Germany they are accounted among delicates and banqueting dishes, which are both found by travail. So likewise the Hemlock that groweth in Germany, hath not the same force which that hath that groweth in Italy. Our country of Germany knoweth not the Date Tree: The Date tree. howbeit it groweth in Italy, but for the most part without fruit: and in Africa they abound in such sort: that they make both meat and drink of the fruit. And to be short, other things grow in other places, which in one place are of more force & virtue then in another, and they also of sundry and divers kinds, whose properties and qualities who so is ignorant of: is not worthy the name of a Philosopher, much less of a Physician, who aught to be unskilful of nothing appertaining to the nature and diversity of things, places, and men. Yea, there be fruits of sundry Trees, who among the ancient writers are called after the names of them that found them, that is to say, of those that first brought them out of foreign lands and planted them in their own. As are Manlians of Manlius, Macians of Macius, Claudians of Claudius, as Pliny hath noted, and also Appians or Melapians in smell and bigness like Quin●●s, because Appius of the House of Claudia. graffed the same first upon a Quince. In like manner saith Pliny, Decumian Pears and Dobellian, and Pompeian called teat or Dug Pears, have ennobeled their founders and first planters, with many other fruits more well nigh innumerable. So Lucius vitellius being Censor, brought the Nut Pistick first into Italy, and by the authority of Athenaeus and Pliny, we know that Lucullus being general of the Roman Army, after that he had vanquished Mithridates and obtained the upperhand: was the firrst that ever brought The Cherie tree. the Cherietree out of Cerasus a certain place and liberty of Pontus called now Zephano, into Italy, calling also the Fruit thereof Cerasus a Cherie, although some be of another opinion. It is also evident out of the same Athenaeus, that Citrions were never seen nor tasted of within the remembrance of Plutarches Grandfathers. Neither yet were they commonly eat● in Pliny's and Theophrastus' time, but only esteemed and regarded for their pleasant smell. travail is also profitable unto the study of ●●e Law. study of the Law, for that the law is more diligently read in one place then in another, wherein also are some things of such sort, that either for the ouldnes of them, or for lack of using of them: are almost unknown how they were used in foretimes, unless a man see them practised before his face. For so have I myself seen in Milan in the Praetor's Palace, the handling of these two points, Lapis turpitudinis, and Cessio bonorum, whereof mention is made in the gloss upon the Civille Law: with sundry other of that kind, which Brissionius hath noted in his books which he wroate of antiquity of the law. It is also a great part of wisdom, to know the nature and manners of men, & how to live with with every body. Therefore whoso traveilleth with discretion, and conferreth strange kingdoms with his own native soil, besides the manifold commodities which I have hitherto recited: he shall moreover bring away this with him, the better to be able to discern what is good and bad in his own Country, he shall also know how to correct and amend eevel manners, and to furnish himself and others with better. He shall also have more skill how to entertain strangers, and understand the manners of men more perfectly, and according to his affairs and dealings with them, apply himself unto them according as the circumstance of time and place shall require. He shall know moreover the easiness or hardness of opportunity touching the meetest times, and fittest places, wherein to say or to do anything, none shall deceive him in misreporting of any thing, neither shall he depend upon other men's judgement. For in that respect there be many very bold and importunate, especially if there be none to controulle them: as there be likewise some Authors to be found, who either for the great love they bore to their country, or for goodwill and affection of them to whom they writ, either do advance or extenuate some things, that they exceed the credit of an history, and are altogether unmindful of their duty. So that none can better reprehend such than they, which have seen the things whereof they entreat. It is profitable also to travail a broad into strange Regions, were it but to save charges of household at Charge of household. home. For many there be which use sundry means and ways to increase their wealth. And if there be any thing in the world that will bring a man into consideration of his own state: surely travail will do it, wherein he shall s●e all chances that may happen to man, and the mutabilitye of fickle Fortune. ¶ Of the Properties of the four principal Nations of Europe, and how a man shall know whether he have profited by travail or not. The 4. Chapter. But forasmuch as we are fallen into discourse of the variety of manners, and diversity of natures in men: I suppose it were not done a mis, to declare the properties of some nations. Not of all, for the were a great labour & peculyarly béelonginge unto them that have written of the situation of the World: or of the life and manners of sundry nations, as Strabo, Bohemus with others: but only of those the are chief in Europe, that is to say, Germans, Frenchmen, Italians, and Spaniards. These nations differ sundry ways one from another, as, in gesture, gate, voice, singing, talk, meaning, humanity, conversation, love, hatred, affairs, warfare, and other things. Wherefore, briefly to set down the effect of the matter, and to come to the purpose: the German hath the gesture of a Cutter or The German. Ruffian, the gate of the cock, a fierce look, a manlyvoyce, rude behaviour, variable apparel, and nothing handsome. The Frenchman hath a soft gate, a moderate The French man. pace, a mild countenance, a pleasant voice, a ready toongue, modest demeanour, immoderate apparel. The Italian hath a slow gate, a grave gesture, The Italian. an inconstance countenance, a low voice, an hasty speech, magnifical behaviour, undecent and unséemlye apparel. The Spaniard, a commendable The Spa●iard. gate, manners, and gesture, a proud look, a flexible voice, a fine speech, exquisite apparel. The Germans howl in their singing except the Dutchmen, who of them all do sing ind●ede, the Frenchmen do record, the Spaniards groan, and the Italians bleat like sheep. The Germans are harsh and hard in their speech, and simple. The Frenchmen, quick, and proud: the Spaniards fine and glorious, the Italians grave, and crafty: the Germans are counted good in counsel, the Frenchmen rash, Spaniards crafty, and Italians cleanly. Towards strangers the Germans are rough and inhospitable, the Frenchmen gentle, the Spaniards courteous, and the Italians diligent. In conversation the Germans are imperious and intolerable, the Frenchmen mild, the Spaniards wary, the Italians prudent. In love the Germans be ambitious, the Frenchmen inconstant, the Spaniards impatient, the Italians jealous. In hatred the Germans are revengers, the Frenchmen threatners, the Spanyardes continuing in their purpose, and the Italians secret. In affairs the Germans are painful, the Frenchmen careful, the Spanyardes wakeful, the Italians circumspect. In Religion and handicrafts the Germans are excellent above other, the Frenchmen in civility, the Spaniards in Navigation, and the Italians in learning. And to be short, and not to touch every particular point in these Nations, the Italians and Spanyardes are wise before the deed, Frenchmen in the deed, and Germans after the deed. There is also great difference between these Nations in the love of women, for: The Frenchman loves the nimble wench▪ that trips and treads apace, And aptly foots the measures fine, to dance with comely grace. The spaniard doth more his mind in beauty brave delight, And joys withal to please his lust even with his lady's sight. Th' Italian, with a fearful wench's love is best content, That often shuns the pleasant game of love, lest she be shent. But she that with a brazen face her master can provoke: She is the love that in the Germans heart bears greatest stroke. These properties, as they are by judgement of many ascribed unto the men of ●he pro●ties of ●weemē. those nations, so are there also peculiar qualities in the women wherein they differ one from another, whether you speak of their stature and form of body, gesture, courage, gate, diverse studies, love, faith towards their husbands, diligence towards their Children, humanity towards all men: or whether you talk of their wits and understanding. For the Italian women for the more part apply the study of good learning, especially if they be of any noble family, which the Spanish women do not, and the Frenchwéemen do more study the knowledge of foreign toongues, then of learning. The German women do scarce know any other language than their own which they sucked from their mother's breasts, much less any good learning. So the Spanish women are proud in their apparel and going, the Italian women grave and neat, the Frenchwéemen light, the Germanewéemen variable and foolish. And understand, that I speak here of the higher Germany, for the dutch women are more civil, more grave in going, and more given to learn strange tongues then of any other nation, by reason of the traffic of Merchandise which much flourisheth among them, having England, Scotland, France, and the higher Germany near neighbours unto them, and are governed by the King of Spain. The Italian women are passing wise, the Spanish women for the more part are dull of wit and understanding, the Frenchwéemen are simple rather by nature then custom, the Germane women aplie all their wits rather upon household affairs, than any thing else. The Spanish women use painting to excessively to commend their beauty with all, the Italian women use the same somewhat less, the Frenchwéemen very little, and the German women paint their faces before they be married only, but not all of them, & that which they do is the to th' intent to deceive their lovers. But as touching their honesty: that I commit to other men's judgement. There is moreover a certain difference béetwene these Nations and all other, in those things which we have before specified, whereby they are discerned from all other Nations, which profiteth very much to the framing of a man's judgement, as the sundry nations of Italians are: Ligurians, Tuscans, Spoletanes, Latins, Campanians, Lucan's, Calabrians, Salentines' Apulians, Samnites, Marca Anconitans, Flaminians, Aemilians, Lumbards', Venetians, Forli, and Slavonians, & these differ all not only in speech, propriety of language, & pronunciation: but in manners also, & many other ways. Which thing, how true it is: Fortian questions Fortian questions. do declare, whereunto whoso joineth the book that was written by one Landus Hortensius, set forth without any name, he may be conversant among the Italians with great profit and honour. Hitherto have I shown the causes and effects of travail, and noted the diversity of the principal Nations of Europe. Hereafter I mean to declare how to know whether a man have got any profit by his travail or not. And although it be hard to judge of every particular, since diverse travail for diverse causes, & some study one art some another: nevertheless who so weigheth diligently the means whereby every Art is learned, he may gather it, by very plain and evident arguments. For as no man accounteth him to be expert in Physic that hath no knowledge in simples: or that he is a good Carpenter or Carver, that cannot discern a Doric Picture or statue, from a Corinthian: so neither can it be thought that he hath well employed his time and labour in travail which hath not amended and increased by his travail, the knowledge and skill which he had before. As for example, if there be Precepts to be observed. one that is a politic person, and be a Counsellor to any Prince, or in some free state, and say that he hath continued some space in France: & it be demanded of him how many miles France, or Spain is in length or breadth? what fortifications it hath? At what side it is easy or hard to be assaulted? How many great Rivers it hath that cannot be waded? What is the chief force and virtue of the Spanyardes, and what of the Frenchmen? what is the greatest vice in both nations? wherein doth the one or the other most repast themselves, or take greatest delight? In what thing the nobility of France doth differ from the nobility of Spain? wherein also the commons do differ of both nations, what are their studies, and manners? what diversity is between the buildings of both those countries? which king of either country is of greater power? After what manner the subjects in both cuntreies' show their obedience to their prince, or oppose themselves against him? How much the bondage of France is unlike to the bondage of Spain? How in those regions the scarcity of corn and victual may be eschewed? what is the guise of Court in doth Realms? and what provision is made that in time of war the Husbandmen sustain no injury? If therefore he can sufficiently answer these demands, than it is well: if not, it is a great presumption that he hath bestowed his time in other matters rather than by his travail to know these things which it héehooveth a politic person, or a Counsellor to understand, although there withal he know also what kind of Dancing the Frenchmen, or Spaniards do use. For those things are chief to be observed which tend to the principal end, not toys and trifles or such things as appertain not to the direct end, although we may also have some use of them in other affairs. In fine, to conclude much matter in few words, the most certain rule to know whether a man have profited by traveling, is, whether besides the things that I have recited in this present Chapter, you diligently observe what he judgeth in his familiar talk of the lands wherein he hath travailed. For he that unadvisedly derogateth any thing from the dignity and excellency of foreign regions, without just cause preferring his native Country beefore those places: the same is either ruled by affection, or of himself rude and foolish, not being able to judge of things accordingly. And where discretion lacketh there wanteth also choice: and where choice wanteth there wisdom is forth a town, wherewith all other things fail, and wax worth nothing. ¶ What things are to be considered in traveilinge. The. 5. Chapter. ALthough it may be sufficiently conceived by those things which we have set down in the Chapters going before, what it behooveth him to observe that means to Traveyll with profit: notwithstanding I purpose to prosecute every thing more exactly, imitating the example of Moses, who most diligently discerned the differences béetwéene Mountains, Hills, Lands, Peoples, towns, fields and forests, adding moreover what is to be considered in them all. For thus he said to them whom he sent to view the land of Chanaan. When ye shall come unto the Hills, consider the land what manner one it is, and consider the people that devil therein, whether they be strong or weak: many or few: the Land good or bad: what Cities there be? Walled or not Walled: the soil fertile or barren: woody or champion? So that there be five principal points too Five points ●o be considered. be considered in every Country: the Name, Figure, Bigness, jurisdiction, and situation. To the Name belongeth The Nmae how it was called of old, and how at this present, for oftentimes the names of Regions are changed according to variety of time, and inhabitants. So Italy was first called janicula of janus, or of Noa who was called Oenotrius whereof the same was also called Oenotria: after that it was named Camesena, Saturnia, Appennina, Taurina, & Vitullia, Hesperia also, and Ausonia, until at length it was termed by the name of Italia, Italy, which remaineth to this present, the occasions of all which names are partly noted by Cato, and Berosus, and partly by such as have written the History, and described the antiquities of the same Country, as Polybius, Halicarnasseus, and others. By the Figure I mean the form The Figure. and fashion of the Country. So Sicily, is said to be of a three square form and Critias in Plato reporteth of a certain Egyptian Priest, of whom Solon demanded certain questions concerning antiquity, to whom he answered, that Country to be of a three square form, out of whose top the Streams of Nilus are divided. etc. There is also another distinction of countries, and places. For every land, is either an Island, as Sicily: or Peninsula, that is to say, almost an Island called also Chersonesus, as Taurica Chersonesus, now called the less Tartary or Isthmus, that is to say, a narrow land between two Seas, as Isthmus Corinthiacus, Corinthe in Greece, or else a main and continent land, ●s Saxony, Misnia, Thuring, as Cosmographers teach. By Bigness I understand Signs. the capacity and wideness, which is discerned in length and breadth of a Country: likewise in the compass, bounds, and butts, wherewith it is environed in respect of the Coasts of the world, and Peoples, Rivers, or Hills whereupon it bordereth. By jurisdiction jurisdiction. understand, the rule, and manner of government which is in that Land which being diverse among diverse peoples, and belonging rather to every private province or peculiar city, then unto whole regions: I mean to entreat of the differences of them hereafter in this Chapter. The situation of a Country is either hilly or plain, and the same again either coasting, or inland. Which diversity took beginning even from very nature, and bringeth with it sundry great commodities. For as the same Priest in Plato teacheth: they that devil upon the tops of the hills are safe from floods, and drowning: and there is also an ancient contention between the Egyptians, and Scythians concerning antiquity, for that the Scythians say they were first made, who dwelling in the higher places: are best able to abide the Cold, and stand not in fear that the Sun set them on fiere, nor dread the breaking in of the Sea upon them, being never able to rise up unto them to their annoyance. In the former Books De Republica, a certain Athenian asked a man of Crete (who had said that the greater part of the Cretens, had determined to make a Colony abroad, and had committed the charge thereof to the Gnosijs) whether that Colony should lie upon the Sea side, or not. etc. There be also other diversities between Regions, or soil, and earth, all which Levinus Lemnius the Dutchman, Levinus Lemnius hath lately uttered in his work which he hath set forth of the secret miracles of nature. And those things which we have hitherto admonished in this Chapter to be observed by travelers, hath Franciscus Patritius Senensis also noted in his work, of the Institution of a King and a Kingdom. But we must understand, that it is not sufficient to have marked the differences of the letters, and words: unless we note also the ground or soil, Hills, Rivers, Lakes, Ponds, woods, & the cities also in them. For some ground is barren some fruitful, which Moses willed his Surueiers to mark, which also the Athenian in Plato teacheth. So likewise some hills bring forth trees and some do not, some rivers abound with fish & some not. And most sure it is, that the Genoans are much destitute of these two things. The like also is to be judged of woods, Lakes, and standing Ponds, who for the diversity of trees and fishes that are in them: are accustomably praised or dispraised of Rhetricians. The viewing of Cities requireth much more diligence, for in them there are both public, and private works to be seen. Public works be either holy, or profane. The holy works are Cathedral Churches, Ministers, Abbeys, and other Churches, whereof although there be some found very fair many times out of Cities: yet are they more commonly in Cities then in Villagies. The profane works are pallaices, Market places, fields, theatres, Courts, Schools, Hospitals, Spitals for sick & diseased people, Castles, Armaries, bulwarks, turrets, & all kind of munition. Private works I call such notable things as are seen in the houses of private men, and citizens, as Pictures, Gardaines, Fountains, or whatsoever else is worth the seeing, whereunto also may Potecaties Shops be annexed, since for the most part they are private men's goods, as lybraries are the common wealths, Howbeit it may be, that they may both belong to the Prince's revenue, as baths do, with many other things more. And like as when we enter into consideration of any Country, above althing it behoveth us to know the name thereof, & the cause of the name if it be possible to know it: so must we do also in the view of any City. So at janua in a certain Citizen's house, these verses following are written upon the name, and founder of that City. I janus, of religion, of peace, and God of right, Am he of old that built this city brave that stands in sight. These three shall keep the town and (nephews) keep these three in hand, Believe me where these three shallbe exiled, no town can stand. And immediately after: Phetiton nephew to janus, father to Ligurius, who brought the Egyptian Colonies from Attica to the city of janua, in the year after the flood 450. Thus when we have understood the name and founder of the City, we must next have regard to the manner of government. For there is one manner of living under a Monarchy, as Diversity of government. in Spain, and in France: another in aristocraty, as now in Venice, and in old time in Sparta: another in Democraty, wherewith the Switchers preserve their liberty and country at this day. And although all Philosophers and students of policy, suppose that all kinds of government may be comprehended under one of these three, if the abuse as well as the right use of them be weighed: yet experience teacheth it to be otherwise. For there be certain countries, Realms, and Cities at this present, which are governed by the King and the Nobility together, as Denmark: and as it was likewise at Rome in the time of the Kings unto the Tarquin's: some by the King and commonalty, as Persia: some by the Nobility and commonalty, as Florence, Siene, and divers other Cities of Italy, the like whereof was practised at Rome after the expulsion of the Kings, at Lacedaemon, and Athens: finally, some are governed by the King, nobility, and commonaltye, as Germany, and Polande. Which being known: we must mark how in every kind of government, the Empire is either continued, or increased, or lost: and with what new laws, officers, and Magistrates, they use to furnish themselves when they perceive their state to be in peril. Which point how full of difficulty it is: every one knoweth, seeing as Cicero says, it is the part of a stranger not to be inquisitive in a strange place, and not to be curious in a foreign common wealth. But truly he that studieth to do his Country good, must needs do so. Last of all he must be very well acquainted with the manners The manners. and conditions of the men with whom he liveth: not to the intent only to apply himself unto them in that respect: but also in diet and apparel, and all their manner of living, or whatsoever particular thing there be that may instruct him in language, or behaviour, or help his judgement, or serve him any way that may be profitable unto mankind. I know there be some that will say that these things which I give in precept, are for the more part frivolous, since there is no one man that can observe all things, much less he that giveth himself wholly to some profession, or studieth some other thing, for which he hath travailed. I grant it is true, neither writ I this to the end that I would have all men to observe all of them, for a man must spend more time in one thing then in another, which I have noted also before: notwithstanding, whosoever hath travailed for studies sake or for any other cause, may sometime be so much at leisure, as to observe some other things that are profitable, and commodius for the society of men. And albeit divers things may be necessary for divers people, according to the end which every one proposeth to himself, & the fruit which he hopeth to reap of his travail: notwithstanding I think this our writing willbe unto some right profitable. For why? our precepts are general, & may be applied unto all travel, when thersoever, but chiefly to the which is taken in hand for matter of state and policy, and which maketh men meet and fit to give counsel, and to govern the common wealth. Who so hath proposed himself any other end, as a Physician, a Soldier, or Merchant: he may omit certain of these, & place other in their steed. And it shallbe more profitable, that every one weigh with himself the knowledge of what things will most farther him towards the attainment of that for which he traveleth. For he that so doth, shall receive largest commodity thereof, and soon hit the mark whereat he shooteth, what ever trade of life he followeth. ¶ How we aught to make a Choice of such things as we see or learn in traveilling: and of the Traveillers Privileges. The 6. Chapter. YOungemen that travail, must be admonished of this one thing, that whilst they be viewing althing, searching, and learning, they be also mindful of their returning into their own country. For they that do not so, they live but for one day, as the Proverb sayeth, and are but little provident for their own welfare. For since in all places of the World there are found both good and evil men, and there is no Nation so religious and civil but hath some vices also adjoined unto the virtues wherewith it is endued: so are the greatest and most heinous sound amongst them that abound with most commendable virtues. For seeing that good and evil stand in opposition and contrariety one to the other: it followeth that one of them hold up and sustain another, and that the one cannot be without the other, as what place were there for justice if there were no injuries? for Magnanimity if there were no fainthartinesse? for continency if there were no lusting nor intemperancy? for health, if there were no sickly people? for truth if there were no lies? for felicity if there were no misery? That Socrates in Plato said very well, how he much marveled that Esope devised never a fable, wherein God joined the extremities of these contraries together in such manner that one touched the other, and the end of one were the beginning of another. Wherefore, it behoveth a traveiller to be circumspect that he embrace not vices in steed of virtues, not only in that we be all more prove by Nature to vice then virtue: but because vices are often covered with names of the nearest virtues, and virtues also stained with title of next vices. As for example, when we call a man that useth his liberty arregant: a modest man simple, one of few words ignorant: a good man wicked: a wise man crafty: the like whereof happeneth also in other things. And manytimes pleasures make a man not think on his return, wherewith mannie are taught as Fish with a hook, unto which effect those Meremaides are of much force, by whose sweet songs sundry are entrapped unless they stop their ears well against their harmony: there be also infinite other allurements according to the diversity of the Country. To these also this often happneth, that there are some foreign People so crafty and subtle, that when they perceive a man to be enamoured with their pleasures, they leave no means unassaid to detain him longer with them: changing themselves into all fourmes and figures after the manner of Protheus, both to cousin him of his money, and as Circe did to Ulysses mates, transform him from a man to a beast. Wherefore, if there be need of wisdom in any thing: surely it needeth in this, which Homer also signysieth in many places in the Odissea under the person of Ulysses. For such is the ignorance of man's understanding, the untowardness of his corrupt nature so great: that he cannot discern good from éevel, virtue from vice, with out difficulty. And although we grant, that some offend wittingly, and deceive themselves with the colour of true pleasure or pain, as those do that be incontinent, whose mind and reason Incontinent people. while it striveth with desire judgeth that to be evil, which in truth is evil: howbeit they want the perfect knowledge, not judging so exquisitely as they aught, and indeed are carried away rather with opinion than judgement, so suffering their reasons to be ruled by affection. For doubtless if they knew the truth as it is: they should not err. Thus desire overcometh reason with ignorance, and true knowledge is never overcum by affection. But howsoever the case standeth, there is nothing better for a Traveller then to bridle his lusts and affection himself, if he be able. If not, the next is to use the means and help of others, following the precept of Hesiodus. Which Homer likewise expresseth in the example of Ulysses, feininge that he stopped his mates ears with wax, that they should not be enticed with singing of the sirens. But he that will do neither of these twain, he voluntarely seeketh his own harm, & casts himself headlong into all kind of lewdness. And as touching repressing his affections: he shall do it more easily and willingly, if he think often of returning into his country: as Homer writeth Ulysses did, & by this means through his own discretion he may withstand the allurements of sundry pleasures, & get the victory over all kind of naughtives. There is an ancient complaint made by many that our countrymen usually bring three things with them out of italy: a naughty conscience, an empty Three things out ●f Italy. Purse, and a weak stomach: and many times it chanceth so indeed. But what is the cause thereof? for in those places of Italy where the study of good Arts doth most flourish, the Air is not unwholesome, the diet such as every man doth require, the men godly and ungodly, good and bad. There are seen also daily many examples of virtues and vices, in all sorts of men. It remaineth therefore, that the same happeneth by our own voluntary will and mere motion, that we live so that being snared in the toils of vices we sustain los of godliness, health, & money, that it is grown into a proverb among the Italians, Thedesco Italionato, Diabolo incarnato: that is to say, a Dutchman become in manners like an Italian putteth on the nature of the Devil, and is apt unto all kind of wickedness. Every Nation hath his peculiar vices which it behooveth us to know, but not to follow. To conclude we must so line among foreign Nations that when we return home we may frequent our own Country guise if it be good, not bring home with us vices for virtues, ignorance for knowledge, naughtiness for goodness, opinion for certainty, sickness for health, or whatsoever else is wicked & execrable, both with loss of time, and expense of money, and so to return home with shame, and shame enough. And forasmuch as there be many and divers anoiances, whereat travelers must make small courtesy: therefore are there many benefits and privileges by both laws granted unto them. For strangers and travelers accounted in the number of the Church and spiratualtie, and whoso hurteth them or their goods: are excommunicated, unless when they be admonished thereof they make satisfaction. Likewise they that travail Priuiledg●● for Travellers. for religions sake are free from paying skot or lot. And all travelers and strangers have free liberty to béequeath their goods at their pleasure: and if any chance to die intestate, their goods which they have brought with them shall not appertain to him in whose house they lie, but they come to the Bishop of the same diocese, either to be delivered unto the next hèires, or to be employed to godly purposes. But if it chance that the Host detain any of these goods ●ertune of ●●ods prohibited. in his hands fraudulentlye, he is compelled to restore threefold so much to the Bishop, enie custom to the contrary notwithstanding, or else he ●●eseth the liberty to make a testament, yea, who soever keepeth away any part of the strangers goods that die, he sinneth mortally, unless he do it to th' intent to deliver them to the true heir, and is not to be excused by any statute, custom, or commandment, as Hostiensis proveth at large. Moreover, such as travail for relligions' sake, aught not to be troubled or st●●d for debt in any place through which they travail, nor to be taken by occasion or means of that which Lawyers call stopping or re●●rai●●h. Likewise, along journey, taken in hand for matter of ●cessitie, may defer marriage. Last of all, the law hath also provided for those the traveil for study sake. There is extant also a constitution made by Frederick the Emperor, in justinian's Code, wherein he granteth unto all that travail to study: safecondit to travail, and free liberty to tarry in any place, forbidding that in no wise they be troubled for the offence or debt of another: permitting them to choose before what judge they willbe convented, showing also the causes why it aught to be so. We must also Friendly Privileges. understand that scholars goods are exempted from payments and exactions. Which point although it be not expressed in this constitution: yet by these words (Let them freely come and devil) and by many other arguments more interpreters do gather the same. And this whole constitution is to be understood of such Scholars as study, and not of those whose skill and mind is more on their dishes then their Books, although their names be written in the Matricular books of students, as they term it, by the testimony of public Notaries, and Apparitours. But this constitution is not written concerning all Schools, but only of such as are approved by th'authority of great Princes, or long continuance, as Ba●olus hath noted. There are extant also many titles of privileges belonging to Scollars in the Code written in the time of the ancient Lawyers, as of the Privileges of Schools in the x. Book. Likewise, of the professors of the City of Constantinople: in the twelve. Book. And at this present there be sundry noble Universities of students, endued with many goodly Privileges given by the bishops of Rome, Emperors and other Princes, with Franciscus Bologninus hath gathered together. ¶ Examples of Notable men that have traveled. The 7. Chapter. Hitherto we have sufficiently entreated of such things as appertain to the declaration of the definition of travail: let us now therefore recite some examples of such men, as have got themselves great commendation & glory by travail. And although this place be more copious than that it may be comprised in few words, for who is able to examine all men of all states and condition whatsoever? not withstanding I will bring forth the most notable examples of the most excellent men in sundry kinds of life. And Philosos●hers. to begin with Philosophers, it is well known, the Pythagoras went first into Egypt, there to learn of the priests of that country the virtue of numbers, & the most exquisite figures of Geometry. From thence to Babylon, where of the Chaldees he learned the course of the Planets, their stations, circuit, and effects, over these inferior bodies. Then going back into Crete how he came to Lacedaemon, to understand the most famous laws which flourished at that time, made by Lycurgus and Minos. lastly, arriving in Italy: how he remained at the city of Croton the space of twenty years, where by his aucthoryty he reclaimed the people that were wont to live in all dissoluteness, bringing them to a frugal trade of life the Matrons to chastity, the youth to modesty, insomuch the the women being moved with his holiness and virtue: left of their golden Garments, & other excess of furniture and Ornaments which they were wont to were consecrating them unto juno. At the length how he sailed to Metapentum, and there died where he was had in such admiration: that they made a Church of his house, and offered Divine Sacrifice unto him. And whether travailed not also Apollonius his Scholar? Being a Magician, and a Philosopher? he passed over Caucasus, he went through the Albani, Scythians, Massagetes the most wealthiest Realms of India, and passing over the broad river Phison, came to the Brachmannj to hear Hiarchas sitting in his throne of Gold, and drinking of Tantalus well, among a few● Scholars, dispute of the Nature and motions of the Planets, and of the inequality of the days. From thence how he traveling by the Elamites, Babylonians, Chaldees, Medes, Assyrians, Parthians, Syrians, Phoenicians, Arabians, jews, returning to Alexandria: departed into Aethiopia to hear the Gymnosophists, and to behold that most renowned table of the Sun, standing The tab●● of the Su●●● upon the Sea beache rightly being of opinion, that a man may learn somewhat in every place, and better himself wheresoever he becometh. So likewise, Plato heard Architas Tarentinus in the same part of Italy which once was called Crateres Aetnae, now commonly termed Mongibello, notwithstanding that among the Athenians it was forbidden by law upon pain of death, that no Grecian should go into that Island. Moreover he travailed into Egypt, to learn antiquities of the wise men of that land: from whence there is no doubt, but he brought all the wisdom and knowledge which he left to posterity, & in which he excelled in such fort, that in respect thereof he was called Divine, & Prince of Philosophers. It is not necessary to recite many more of this sort, either more ancient than these or of latter years, being evident that all they have done the like whosoever are commended for renown, and learning. And unless they had done so: they could not have drawn unto themselves such flocks of scholars, nor have raised so many Sects, as Socrates the Socraticke, Plato the Academic, Aristotle the Peripatetic, Zeno the Stoic, Pythagoras the Pythagorick, Antisthenes the Cynic, Aristippus the Cyrenaicke, and other likewise others. The like is also in Physicians, whether we speak of Greeks or Arabicks. For that I may say nothing of Aesculapius, whom in the old time they feigned to be God of Physic: it is certain that Hippocrates did not only Hypocrates. practice his art at home: but also in foreign Countries For he dwelled many years in Thessalia, being born in Coos, & being sent for to Abdera, drove away the pestilence from that city. And although for the great love he bore to his own Country he would not go visit Artexerxes, being thereto provoked with great rewards: yet was he naturally delighted to travail, and therefore it is written that he wore evermore a cloak. Galen Galen. the best learned of all Physicians, heard Pelops and Satyrus teach at Smyrna, and Numesianus at Corinthe, and afterward travailed through other parts of the world. And first he went to Alexandria, where when he had stayed some space, and wandered over all the land of Egypt lying round about: he departed unto Palaestina in Syria. He sailed to Lemnos and Cyprus, to th'intent to bring sundry things from thence serving to the use of Physic, to do his Countrymen of Pergamum pleasure withal. Notwithstanding he stayd not long at home, but upon occasion of a sedition rising: he departed to Rome. From whence be returned home again after that the sedition was quieted, where he continued so long: until after a long time he was sent for to Rome again by Marcus Aurelius, and Lucius, Emperors of Rome. But at the last he returned again into his Country, & there ended his life. The Arabian Physicians also were no less given to travail, as Avicen witnesseth of himself, that he had well-nigh travailed over all the world. What shall I speak of Orators and poets? whose nature is properly, to travail as Plato beareth record: and their duty requireth them to do so, to maintain common tranquillity, or for any other cause, which point is also common unto all civil and politic people with Orators. For while they travail abroad, and look diligently to their duty, other Citizens may tarry at home, and the common wealth be in quietness: which innumerable examples both of Greek, and Latin Histories do teach, both in Thucydides, and Livy. Howbeit now at the last, let us examine the ancient law makers & first founders of ceremonies, as Moses that brought laws unto the jews written in tables of stone with Gods own finger: likewise Orpheus which did the like unto the Thracians: Minos, & Rhadamantus to the Cretens: Zamolx is to the Scythians: Lycurgus to the Lacedæmonians: and Draco, with Solon, who prescribed laws and order of living to the people of Athens. Surely we shall find that they had all travailed. But if we will weigh the Lawgivers of one common wealth only, as namely of the City of Rome, they will bring us forth example enough who have described their lives at large: wherein the precedent of one only shall suffice us in the steed of many, & that is of P. Servilius Sulpitius Ruffus. For it is well known, Ser. Sulpitius. how he accompanied Cicero into Rhodes there to apply the study of Eloquence and Philosophy, and afterward lived at Rome to the great commodity of the commonwealth, so long, until Caesar overthrew Pompey in the pharsalical batteil, and obtained the superiority. For in those troublesome days he abode some space at Samos, & in other places, disputing in the Schools, of the Pontificial law. But when Caesar returned into Italy, he was not only restored into the City, but also made lieutenant of Greece as long as Caesar lived: but when he was slain, he returned to Rome. Finally, if we peruse the lives of interpreters of the Law, both new and old, we shall find that there have been many more strangers have taught, and professed the Civil Law in any place, them of them that were born there in the same Country. The truth whereof is yet to be seen in Italy, Germany, and France, where the Civil law is in price. For there be many Realms that use their own Municipal or Country laws only, not the Roman, as England, Scotland, Polande, and Sueveland: which laws, none can interpret better than he that is born and bread under them. Yea, noble men likewise, & such as have done worthy and valiant deeds, have also been addicted to travel. For it is written, that jupiter Cretaeus travailed over jup. Cretaeus. the whole world fivetimes. Which although it may haply seem fabulous unto some: yet it importeth thus much, whereby we may understand that at his time he left no part of the world unsought The like whereof also was done by his two Suns, that is to wit, Dionysius surnamed Bacchus, and that most valiant Hercules, the one of them profiring the whole world by his invention, teaching men how to plant vines: the other delivering the earth from all kind of wicked men, and tyranny. For what other were Procustes, Scyron, Cacus, Diomedes, Antaeus, & Geryon: but cruel and wicked tyrants, who evermore in all places were encountered by Hercules, Theseus, and other valiant personages? It is no unknown how jason, with other maies of that famous expedition, called Argonautae, sailed into Colchos, of purpose to fetch from thence the Golden fleece: which in deed he achieved, getting unto himself thereby immortal glory. Like as Ulysses, when he had been twenty years away from his Realm of Ithaca, it is no marvel if Homer term him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, one that knoweth many men's manners, and extol him with wonderful commendation. Virgil likewise very much praiseth his traveling Aeneas: who both, might well have lived in rest and quietness, Ulysses with his lovers Calypso and Circe's, and Aeneas with his Dido: if they had been contented always to have lived obscurely. Howbeit the excellency of their courage, and the desire of greater glory, pricked them for the to forsake no pains nor dangers so that they might obtain that which they sought for. Let us moreover consider all the Monarchies of the world, and we shall perceive that the Princes that ruled in them, achieved most excellent exploits by traveilling, as Ninus & Nabucadnezer in the first Monarchy: Cyrus, Darius and xerxes in the second: and Alexander the great in the third, with whom also that Monarchy began and ended. For after his death, the kingdoms which he left were governed by many, howbeit they also maintained great wars in sundry places. In the fourth, julius Caesar, Octavianus Augustus, Constantine's, Charleses', Othoes, Conrades, Henries, Fredericks and other more, unto whom all, Lord Charles the fifth was inferior in no respect, either for travelling, or glory in chivaulrie. For how often hath he go to visit the Realms that came to him by descent from his ancestors, lying wide among many Nations, and as it were dispersed? How often hath he returned conqueror out of France, and go to his own realms? Did not he, leaving the most flourishing realms Praise of Charles the fifth. of Spain, appease all Italy with his presence, that had been many years vexed with civil war, and also preserved Germany being sick almost of the same disease? when he came towards Pannonia, did not Solyman emperor of the Turks, immediately run away? Did not he, being present in person, recover the kingdom of Tunetz, a realm in Africa, which Ariadenus Barbarossa had invaded by commandment, and with the power of Solyman? went not he to Aphrodisium in hope to secure that Christian commonwealth. To be short, to what kingdoms or places went not he? what dangers, what labours sustained he not? whereby as I have showed, he might purchase peace and tranquilytie to the Empire that was committed to his charge, a most excellent prince, and as Voerthusius saith, in all points like to Charles the main. Histories much commend of Mithridates' King of Pontus, for that he could speak fifty several toongues: but who supposeth that he learned so many for any other intent, but that he might be able himself to talk with the nations with whom he had dealings, as also to be conversant among strangers with less envy? So likewise Antiochus the great, was well travailed, and Hannibal, Pompeius, the Scipios, the Marij, Lentuli, with other Kings, Princes, & noble men innumerable of all countries: whose virtues & most valiant deeds, shall never any oblivion put out of memory: like as there is no age the will commend of those that lie sleaping at home, given to sloth and idleness, never doing any thing at home or abroad, worthy of praise or speech of posterity, according to the example of Ninias, sun to Ninus and Semiramis, Sardanapalus with others. But let us now peruse the holy Scriptures, and in them we shall find infinite examples of godly men that have traveled, partly of their own accord, partly at that commandment of God. For in the twelve. of Genesis, God expressly commandeth Abraham, that leaving the Country where he dwelled, he should go to an other place: and shortly after, he promiseth to the same Abraham, the land of his travail, and to give him all the land of Chanaan for an everlasting inheritance. Likewise Isaac, after the death of his father departed into Palestine and dwelled there, being commanded by God so to do. jacob, his father being a live: travailed into Mesopotamia, and after many years returned thence into his native country. And being well strooken in years, he travailed into Egypt to see his sun joseph: and in sundry places of the Scripture we read, how the holy patriarchs, Prophets, and other godly men, took long viogies in hand, namely, Moses, Aaron and josua. Yea, our saviour Christ himself, travailed abroad very often, appearing many times in semblant of a Pilgrim and Traveiller, to th'intent he might gather his Church from every place. The like whereof he wrought also by his Apostles, whom he sent over the whole world to preach the Gospel. To which purpose it is written, that Thomas travailed into Parthia and preached unto the inhabytants there, also to the Medes, Persians', Hircanes, Bactrianes, and other nations of the inner India Matthew, to the Macedonians, and Thracians. Bartelmew, to the Lycaonians & those that inhabit the farther India. Andrew, to the Achaians, and Scythians. john after the death of Mary, to the people of Asia. james the elder, to the Spaniards. Philip to the Frenchmen. Simon zealots to the Egyptians. Peter into Pontus, Gallicia, Bythinia, Cappadocia, italy, and at length preached Christ at Rome. Saint Paul's peregrinations are known out of the Acts of the Apostles, and out of his own writings. He declareth how after that he was converted unto the faith, he travailed into Arabia, & from thence returned to Damascus, and went to jerusalem to see Peter. After that, he departed into Syria, and Cilicia, and when fourteen years were expired: went again to Jerusalem to preach the Gospel. It is well known moreover that he was in Spain, and in Hispania Narbonensis converted many souls to the faith of Christ, as he also did in other places, until at last he was beheaded at Rome under the Emperor Nero. During all this time of travail, the Evangelist S. Luke, was companion to Paul, a Syrian born, in the City of Antioch, and wrat his Gospel in Achaia, and died in the same country. Likewise S. Mark the Evangelist was born in the city of Antioch sailed to Rome, from whence traveilling to Alexandria to teach the gospel there: he converted the inhabitants of Aquileia now called Algar near borderers, unto the faith of Christ, and was enstauled their Bishop. touching the other two Evangelists, the matter is evident enough to be seen in the lives of the Apostles. Not less also the fathers, that is to say, the interpreters of the holy Scripture, were affectioned to travail as well as other men, which is also apparent by their lives, as in the lives of Jerome, and Augustine. For Jerome being born at Stridon a City in Pannonia, learned strange toongues at Rome: and went afterward into Syria, and from thence to Bethlaëm, where he died in the 91. year of his age, as some have written. To conclude, it is most certainly known, that all that ever were of any great authority, knowledge, learning, or wisdom since the beginning of the world unto this present: have given themselves to travail, and that there was never man that performed any great thing, or achieved any notable exploit, unless he had traveled. ¶ Of such matter as is commonly objected against travelers, with a confutation thereof. The. 8. Chapter. BUt there are some that much embase traveilling, deterring men from it many ways. These hold opinion that the name of Traveilling is not only infamous, but also the thing itself: which they prove out of certain places of Tully, and of Ulpian the Lawyer. For in the Thusculane Questions, Tully compareth banishment with travail, and in an Epistle to Caelius, he embaseth travail, terming it reproachful, and filthy. And Vlpain calleth it Deportation, a term of the law, being a punishment, wherein a man both loseth his goods, is disfrauched his city, and is appointed certain limits within which he shall devil and abide. After this manner the Poet Ovid, was exiled unto the city of Tomos in Pontus, léesing the benefit of the city, and all his goods being excheated. Quer this, they object that Traveillers are in hatred among good men, regarded none otherwise but as Rogues and vagabonds that can tarry in no place, although indeed they have very just cause to go abroad. And therefore they call them wandering Planets and vagabonds, as if they were forced thereto for some punishment, or were in such wise by God punished. And that by the example of Cain whom God cursed, saying that he should be a Vacabounde upon the earth: being also an accustomable manner of cursing among the ancient people in foretime, as Odeipus did among the Tragedies writers. Whereupon hath grown the Proverb Oedipus curse, & Laertius writeth that Diogenis the Ethnic was wont to say that he had met with some tragical curse. For he (said he) was without house, without City, deprived of his country, having no certainty of his life. Thirdly, they cry out against travelers as injurious to their Parents, friends, wives, and children, whilst they separate themselves after a manner, voluntarely from them. Like as Propertius inveigheth against one Posthumus, that through an unsatiable desire of warfare: suffered himself to be carried away from the most pleasant company of his wife, whose curse is this. If I may wish: would God ye greedy wretches all were dead, Or who so else loves wars above his faithful spouses' bed. And no less they wish unto him commonly, who hath more delight to wander abrood, and never bide in one place, them tarrying in their own native country, enjoy the most acceptable company & conversation of their friends & kinsfolks, whereupon it was written by the Poet. Him I accuse, and much account unwise, Abandoning his native Country soil: Who so the same so lightly doth despise, And loves abroad in foreign land to toil. Fourthly, they complain that travelers must endure infinite labours and troubles, & not only stand in danger of their goods: but often of their life also. Which thing surely cannot be denied, as it is proved by the examples of Ulysses, and Aeneas. Fifthly, this saying is usually objected against them, that is to say: They which run oversea, change the air & not their mind, and reproachfully they allege those verses which are written against such, who, traveling abroad to study: return home again never a whit better learned then when they went forth. Whoso to Paris to his book doth sand a foolish Ass: Shall there be made no horse, but bide as erst before he was. By these & such like proverbs, & sayings, they seem to avouch three things. First that the exchange of place doth not change the people nature. Secondly, that virtues & vices, are born with us, and not first grow in us. Thirdly, that virtues cannot be learned, nor vices forgotten. All which allegations of there's are false, as hereafter we mean to declare. Sixtly, the cite Lycurgus' law out of Plato, wherein he forbade his Citizens the Lacedæmonians to travail, alleging for a cause, that then they shall not bring strange orders and fashions into the Commonwealth, which is a reason very plausible, and alleged also by Plato. Seventhly, they bring forth Claudianus verses against them. O happy he that spent his days in native Soils delight, Whom one self house hath seen a child, and eke an aged wight. Who limping with his staff where once he played the little Mouse: Can count the many years which he hath passed in one poor house. And also the verses of Horace written in the ij Ode, with Ovid likewise where he saith. Who least hath lived in light: believe me best his days hath spent, And each man aught to live within his bounds, and be content. All which testimonies i●inctly confirm, that the happy life consists in Idleness. But travelers may not live idly if they be careful of their affairs, and mean to look well to their business: whereby they cannot be thought to lead the happy life, since they meet with so many mischiefs, and dangers, with sundry casualties of Fortune that béefall in traveillinge. Let us therefore examine these arguments, and answer to these objections, being mindful of the same definition which we have set down at the begin, and of such matter as we have declared in the former chapter touching the declaration of it. And as touching the first two arguments. For that which they call Deportation or exile is one thing, and travail an other, and that by consent of all Gramarianes. And although the antic Writers have frequented one of these words for an other: notwithstanding each of them have begun now to have their proper and distinct signification which the custom of such as speak properly hath obtained. And therefore, although Cicero do compare exile with travail: yet is exile one thing, and travail another. Again, it is one thing perpetually to travail, of which kind of travel Cicero speaketh in the place alleged: another thing to travail for a time, whereof we entreat in this place: and therefore it is no marvel if Cicero term the first, filthy, and much embaseth it. For he that traveleth perpetually, and never returns into his country from which he hath been long absent, or seeketh not some other place where to abide there to enjoy the commodities which he hath gathered by his long travail: nothing differeth from a banished man. And in that he showeth himself injurious to his Country and kinsfolks, whom he might help with his counsel and advise, or otherwise: he is worthily accounted an infamous person. So Ulpian likewise speaketh of perpetual travail, which is resembled to death. For he that is punished with Deportation, loseth the benefit of the City, and his freedom, as is accounted a dead person. And truly the word Traveller or Stranger, signified by the Latin Peregrinus in many places in the law is taken in the better part, and used in the proper signification, as I have before declared where I spoke of travelers Privileges, highly commending that traveling of Cicero, Plato, and Pythagoras. And by this distinction also we may shape an answer to the third argument. For like as we speak not of perpetual traveling: so do we not excuse them that travail for intent to be free from such burdens & charges, as they should bear at home: or that they might lose the reins unto all licentiousness which they might not be suffered to do at home: or else by right or wrong by false merchandise, or other sinister means: purloin money from the strange nations, being ignorant of their deceitful dealing. And like as the laws have provided that there shall none such be suffered in any place, yea, if there be any that selleth unlawful Wares for lawful is not put to his fine nor amersed, but either is banished or put to death: so they that do altogether mislike of travail agree with us in this point: that we wish such dissemblers and vacabundes should not only not be suffered in any place, but also utterly be rooted out, and expelled from every place. Unto the third argument it may be answered out of the second, and third chapters. For there we have put a distinction béetwéene those that are meet to travail, & those that are not meet. Likewise between them that travail with fruit and such as take that labour upon them for pleasure only, if so it be, that labour may be called a pleasure. But perhaps some man will demand, whether such as be married be meet to travail? For over that, that women are forbidden, as it were of honesty and womanhood, not to take long or often journeys in hand: it is the law of matrimony that those which be coupled therein shall devil evermore together, and the one to be a comfort unto the other. howbeit this matter, as appertaining to the women, dependeth upon the custom of the Country, as I have touched before, in respect whereof Matrimony is not hindered. Yea, what if a man take such a voyage in hand which would be profitable to them both, the wife and all the household affairs, such as are the journeys of Merchants, & other that travail for virtue sake? Moreover, there may be mutual friendship and affection showed even in traveling, & one mind, and one soul remain in two bodies, although the two bodies be distant far a sunder. And the Civil laws also permit men to travail after they have contracted marriage, if they have a lawful cause: wherefore it suffereth them likewise that are married, since agreeing together, not lying together, maketh the Marriage. And so far of are travelers from hurting their parents, and friends: that if they had stayed at home oftentimes they help them but little, but having travailed, do advantage them very much. Fourthly, that which they allege cannot be denied, as I have showed. But there hence it followeth not that travail is to be neglected, since there be other means also whereby a man may come to casualty and loss of goods, or be in danger of his life. And pain which is annexed unto travail, is likewise common unto all other affairs that are of any account, and whereof we seek praise and renown, that I may speak nothing of the commodity that ensueth thereon. To think on this may pleasure be perhaps another day. As Aeneas said in Virgil: and many more such moral sentences Ulysses reciteth in Homer, for that the remembrance of pains past, is wont to be pleasant unto us. Wherefore, how much the more praise, commodity, or honour groweth to a man by his travail: so much the more is the same pleasant and acceptable, and that which is attained without sweat, labour, or danger, is not so much esteemed of us, as the which we obtain with great labour, and danger, whereupon sprang the proverb among the Greeks: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say: Every notable thing, is hard and painful to be attained. The fifth argument is plausible, bearing experience with it for witness. For we see many return home, no less given to vice than they were before they travailed, in so much as it is grown into a proverb among Dutch folk, No man was ever the better after a long sickness, or a long travail. And although it fall out so: yet is not travail in the fault, but the men themselves. For besides that man's nature is corrupt through that offence of our first grandfather Adam, & some are so prove unto all kind of vice, as though they were born to exercise them: notwithstanding evil bringing up, and conversation with evil men, augmenteth this naughty disposition in them, & of men maketh them beasts. Hereunto also come the snares and temptations of the Devil, enemy unto all virtue, evil nurture of the mind, & negligence of devotion & godliness, which aught above althing to be frequented. Wherefore, it is no marvel at all, if such men continued always like themselves, nothing amending their manners: for they never settled themselves thereto. But if they would diligently observe those things which we have noted before in the third Chapter they should become the better, & have a more earnest care to furnish, and deck their mind. This discommodity also ensueth, that returning from strange lands: they join themselves to the same or like companions as they were delighted with all before, or else forgetting all dangers, give themselves over unto all lewdness, and sensuality. For so then: Kind once corrupt, to wont manners vile doth run and range, Though much misliked, and deeply fixed in flesh: will never change. As says the satirical Poet. Otherwise their saying is false, the affirm how the changing of the place, changes not a man's nature. Since experience upon which they reason, teacheth the contrary, and therefore many are sent into foreign cuntries, that by their conversation & training there, they might confirm their manners neglecting vices: and learn to apply themselves to other men's manners, which no man will deny but that they may do. For if fields by diligent husbanding may be amended: what impediment is there, but a rude person & prove to vice may be made better by daily conversation with good men? For: Wrath may be assuaged by persuasion, says Plutarch: so great is the force of company, and daily conversation. And like as herbs & fruits planted in one ground, if they be removed into another or that is of some other quality, they grow out of kind, in so much that they lose either their colour, or taste, and natural quality, by reason of the nature of the soil, influence of the heavens, and goodness of the air, and that diverse manner of nourishment: so happeneth also that like in men according to that condition of nourishment, and the air that compasseth them changing them into another constitution and temperature of body, & inclining them to ensue other manners, and studies. By this means a Dane is transformed into a Spaniard a German into a frenchman or Italian, namely by daily conversation, use of life, & custom. Wherefore, we must diligently take heed that we imitate the virtues and not the vices of other, of which point I have admonished before. For this which they affirm, that virtues cannot be learned nor vices forgotten: is false, for there is left unto man a free will in such external matters, and there are seen every day examples of virtues and vices, which a man, if he list, may no less imitate than he may the work of some cunning workman, so that he have some natural inclination to that art and know the principles of it, as of Painting, or graving. Neither is that absolutely true which they think to be, that virtues and vices are born with us, not grow in us: but of virtues, some be natural, some moral. And these last may be learned, which the laws do declare, which punish not offenders for faults that are already done and passed, being a thing impossible y● that which is done, should be undone again: but they have respect to the time to come, and that he that hath once offended, offend no more, nor give others occasion to offend by his example. And truly men were very unfortunate and in evil case, if having found a means whereby to tame wild beasts, & so to instruct the savage disposition of Bears, Lions, Wolves, and to teach the little birds to fly at their pleasure, to return home from the woods, and from their natural liberty to come into their prison and bondage, to hop into the cage, of their own accord: they could not likewise devise some art whereby to better themselves, and through labour and diligence to furnish, and adorn their own minds. Concerning that which they allege out of Plato, of Lycurgus' laws: it may be answered by a rule of the lawyers, which says, that the abuse of a thing aught not to take away the use of the same. And Plato teacheth in that place, that diligent heed must be taken in a common wealth, that there be no evil tatches nor vices brought into it, he disputeth not whether a man aught to travail or not. For what if a man profit the common wealth by his traveling as Timaeus did in Plato, and Plato himself with other innumerable of whom I have made mention before? Moreover, who so peruseth the histories of Thucydides and xenophon, shall perceive that the Lacedæmonians were very civil men of behaviour, better liking of simple then subtle virtue, for the more part borrowing all their laws of the Cretens by means of Lycurgus. The Athenians, were very famous for variety of doctrine and learning, by means whereof were very more diligent in search of such things as were appertaining to the weal publiques commodity, and not leaving them upon any abuse. And most sure it is, that aswell the Lacedæmonians as Athenians, borrowed their laws of the Egyptians. For Lycurgus had been in Egypt: and the Egyptians took their laws of the Hebrues if we credit Eusebius, and it is well known, that they received their laws from God himself. And God likewise hath been cause unto many that they should take far journeys in hand, which we have declared in the chapter going next before: and Poets feign, that A●neas was moved to travail by Mercury. Ulysses by Somnus, and other noble and valyent men by other Gods also, And Plato also doth the like. For in his book De universitate translated (as I suppose) by Tully, under the person of of the Egyptian Priest, he sharply reproovethe the Greeks for neglecting antiquity, and for lingering idly at home, and calleth them Children, casting them in the teeth with their ignorance. For to be ignorant of such things as are done before our time, whereof there are marks and tokens to this day remaining: what is it other (as the same Cicero says) then always to be a child. Last of all, the assertions which are alleged out of the poets of the happy life, aught to be no impediment or hindrance to travelers, or what soever like thing there is that may deter a man from traveilling, if he be otherwise disposed thereto of himself. For Ovid had just cause to complain of Fortune, which he abused, so that he was against his will constrained to go into banishment among the Getes, and not to travail. And as for Claudianus, he spoke in the person of another, as it appeareth by the title of that Epigram, which was an old man and wealth, and (as the frugalytie of the ancient time required) content with his own estate, mistyking superfluity and variety in all things. Moreover both of them in those their verses, commend the rural and Country life, preferring it before all affairs & dealings in the city, and cases of judgement and business in many matters. Howbeit, it appeareth also by their writings, that the same men do not condemn travail and experience got that way, but in sundry places detest sluggish idleness, especially being evident that they themselves have traveled. For Horace being an Apulian by birth, studied philosophy at Athens: and Claudianus lived under the Emperor Theodosius, being born in Alexandria a City in Egypt. And if we should grant that they had an evil opinion of traveillinge, which indeed is otherwise: truly they had erred in this respect, since most evident it is, that there was yet never any man that achieved any singular and notable thing unless he had traveled, as we have proved by example of sundry in the former Chapter. For great and notable deeds, are not performed but through wisdom and skill of things and men: which being not shut up in some one corner of the World, but dispersed over the whole earth, it is no marvel, if to the attainment thereof, it be necessary to travail into sundry Lands, and over many parts of the World. The last Argument, and quite beside the matter, is alleged by some man of his own experience or opinion against travail. For such pr●f●● are seldom commended, and many times it engendereth Para●●res, and strange positions, from whence spring Schisms and Heresies in religion, dissensions in commonwealths, opinions in Philosophy and Physic, with other mischiefs and discommodities in other Arts and things, nourishing a certain self love in all men, and sometime bringing destruction unto whole commonwealths. ¶ An Answer to the principal question, with a notable commendation of travail thereto annexed. The. 9 Chapter NOw therefore it is no hard matter, to answer unto the question which we moved at the beginning, and to determine, whether travail do a man more good or evil. For who so diligently weigheth what so ever we have said hitherto: shall perceive that in time of peace or War, it is most profitable unto all that are desirous to attain unto virtue, or take any great matter in hand. Neither is their opinion and judgement to be liked of, which desire rather to live obscurely at home then with commendation, as the Clown in Claudianus and Polyphemus in Homer. And what other do the poets mean by the Goddesses Calypso and Circe, whom I have me●●irned, then to reprehend the desire of filthy lusts and obscure Idleness, and to show how Ulysses, and whosoever else is desirous of praise and glory: is nothing delighted in idleness and pleasures, but by all means endeavoureth to attain to virtue, although he must endure ● M. dangers. So have Christophorus Columbarius, and Vespusius, assayed infinite perils, who were the finders out of that part of the World which they call America. Howbeit they have thereby purchased to themselves everlasting memory, leaving behind them to posterity the truth of such matter, whereof there was never thought to be any such. These Philosophers, Physicians, Lawyers, jurists, Kings, warriors, and Divines, what praise have they not got by traveilling? That whoso is not contented with these: let him add moreover unto them sundry other excellent men, whom Franciscus Senensis reporteth to have taken often and long traveilles in hand, which they accomplished for virtue, and glory sake. There have been some also, whom not so much their own as others virtue, power, & wisdom, hath moved to travail. Like as the holy Scripture witnesseth, that the power, and wisdom of Solomon was so great: that the kings of Tharsus, and Queens of Arabia, came thither to see and hear him, and we read also, how certain noble men came from the furthermost parts of France and Spain, to Titus Livius that fownteine of eloquence, not moved so much with the power & same of the City of Rome: as with the report of that one man. I myself have seen a monk in Bononie, who in traveilling over his own country of Italy spent 9 whole years: so surueyinge and describing it, that no man could set it forth more lively with pen, or express it with pencil, insomuch that there is not the lest thing left out untouched And yet he was but a Monk, whose life aught to be solitary, & as Gratian says, none unless it be in Cloister, as neither the Fish out of the Water. Wherefore, neither hypocrisy, nor any holiness of life, forbiddeth a man to travail, so that he do it to any honest use, or commodity, redounding to himself or others. Neither are they to be liked of, who if they would: might travail, but had rather live at home leading an obscure life, then to win praise by traveling. For such not only, offend against their friends, and the whole commonwealth: but also against themselves. For it is the peculiar nature of mankind to be evermore desirous of knowledge, and never to be contented with one thing only, whether that knowledge come by hearing or seeing, for man hath these senses whereby he attaineth skill, as saith Aristotle. But as Horace witnesseth: The things we hear, les cause the mind and senses to arise: Then do the things in presence which are subject to the eyes. Yea they are of greater force and efficacy, and are more firmly retained in memory which we see before our eyes: then the report or only hearsay of any thing, although there come of it no profit, no pleasure, nor honesty. And I have showed that by traveiling there ensueth very great commodity in every kind of life, and as for the honesty thereof: no man can doubt, being informed by many examples. And if we measure honesty by pains, not rashly but upon just cause taken in hand: then truly travail, of which we entreat in this place, shall yield to none. For travelers are enforced to abide all labours and sustain all troubles. Moreover, like as these men which may and aught to travail and yet do not travail, commit a shameful deed: so they that are given to traveilling, perform a most honest exploit. For these do rightly use their feet, the other abuse them. For nature & God the maker of all thing, hath not given us feet for ●●tent we should walk up and down in our own City or Country only, but that if occasion serve we should also go see and frequent foreign nations also: for else doubtless God and Nature would have shut up the ways and forbidden the passage to strange countries. And what can be more delectable, then to behold the things whereof thou hast read sumthing or herded of other, and again to behold in mind and contemplation those things which thou hast sometime seen, and to apply them to thy use. Wherein I will speak nothing of the profit or commodity? For it much aveileth unto the getting of perfect and sound knowledge, or learning of any Art, to travel unto such places where such Arts do most flourish, and are faithfully taught. So that they deserve none excuse, whose life is only to think, as Cicero writeth of certain Philosophers, and such as get all their wisdom at home, being much afeard jest if they travailed: the sky would fall on their heads, or the earth sink under them: when as they might learn that which they seek for, better and with greater profit of strangers, and alliens, especially if they have money to bear their charges abroad as well as at home. And it happeneth many times, that they that keep themselves at home upon this persuasion, that there is no life pleasant out of a man's own Country, or else do fear that by change of place they should also change their manners: let them then be wife only in their own conceits, and contemn others in respect of themselves, being puffed up with an opinion of knowledge, a thing so evil, that a more worse or more dangerous in all the World can be none devised. Each Land unto a valiant man his country is, right so As is each sea unto the sellie fish where ere she go. A man shall every where find sumthinge that he may learn, and that another time may do him good. Surely the knowledge & search of foreign Realms, hath always been accounted so pleasant profitable and glorious that certain it is, that many for none other ●●●se than a love and desire thereof, and that they might see experience of things have forsaken their native countries, dear Parents, Wives, Children, Friends, and that more is, leaving the reguarde of their own health, have sometimes undertaken very far ●●●●●ies with great difficulty, peril, care, and anguish. Since therefore, travail is honest, pleasant, profitable, and commodious: what man withée ashamed to take it in hand, that is provided, and meet thereto and that by example of so many Emperors, kings, wisemen, warriors, and other worthy personages that have traveled, to see strange and far Countries, & to wander wide abroad? whereby are known the peculiar behaviours of every country, their disposition, diet, apparel, manner of building, situation of places, tillage, moreover Laws, all doctrines & opinious, holy and profane, and finally the nature of all things. But ●● I 〈◊〉 before admonished: it behooveth him that shall dose, to be wary, and to express the person of Ulysses or Aneas: or if he cannot so do, have Achates and Nestor's with him, that is to say, faithful and loving companions, whose counsel he may follow, live well and return safe into his country: unto which we all are bond, and born, and which we may and aught also to govern and that with praise, after the knowledge and experience of so many things: so that we follow godliness, ensue vert● and never wax weary, whatsoever pains or difficulty of perils affault us. Thus endeth the first Book. The second Book o● the Traveiller of Jerome Turler, of compre hending an excellent description of the most delicious Realm of Naples. The. 1. Chapter. IN the first Book I have answered to the question which was propounded in the beginning by such precepts as I have thought sufficient towards the attaining of a well ordered, happy, and prosperous travail. Which if they be diligently observed and in such order as we have delivered them do show that what soever strange or dangerous accidents befall us in traveilling, it chanceth not so much by human negligence, as it is to be ascribed unto to the providence of eternal God For the condition of our life is such, that it is exposed, and lieth open unto infinite miseries, and there was yet never man blessed in all respects, or that could escape death. Whereby all changes and chances of Fortune, are more indifferently to be born, and we must suppose that nothing can befall unto us, that hath not also happened unto others. And for as much as examples bring light to precepts, making the matter more evide. it, as the Lawyer saith: I think it worth the travail, to declare that by some example, which I admonished generally to be considered in all travail. Which thing that I should more willingly accomplish, partly the remembrance of such things as either I myself have seen in sundry places, or have herded of others, hath moved me partly the very majesty of Antiquity and knowledge, which is wont of itself to delight, and is exceptable unto all men. Besides the profit which it bringeth unto the exposition of good Authors, whether we speak of Poetry, or of Histories. Wherefore I mean to touch in this second B●●ke such things as are in the Realm of Naples worthy to be seen, since there is scarce no other place in all Christendom, in my opinion, lying within the compass of Europe, for wholesomeness of air, situation, pleasantness, abundance, or civility, match unto it. Moreover it is very famous by the writings of excellent Authors, Virgil, and Livy: besides that, perhaps I think I may do pleasure ●●ereby unto them that mean hereafter themselves to travail in that part of Italy. For when they shall have read this discourse being put in mind they may more exquisitely, and diligently search every thing, and they shall find them to be so. Howbeit I purpose not by this demonstration, as it were by ● most certain description of the place, to set forth at full the whole Country of Naples, which by the proper name is termed Happy Campania, for that belongeth to the duty of a Cosmographer: but such things will I note only, as taste of Antiquity, and are worthy admiration above the rest. Wherefore I will not divide them into any precise order of recital, but for the pleasant renewing of the ancient remembrance of them, I will declare them in such order as I saw them, without all gloze of words, or falsefying the truth in any thing: both for that it behoveth the disputation of verity and truth to be simple, and also the manner of telling requireth the same, and truth is the foundation of an History. ¶ Portus Baianus, commonly called La Pescina Mirabile, A wonderful Fisheponde. The. 2. Chapter. WHen therefore we had taken our journey, coming out of the frontirs and liberty of Rome, and were approached unto the fixed stone from the City of Naples: we saw a place which the Italians term La Pescina Mirabile, we passed through an hugy and waste place into a great building, long, foursquare, and as a man should say made vault wise, resembling the show of a Church. Longewyse it contained four courses of square Pillars, whereby the Archeis were born up, every course containing. xii. Pillars, so that in all there were in number. xlviii. of diverse bigness, and form. Which when it seemed strange unto those that béehéelde these antiquities with me: this is no strange thing, quoth I, since most grave authors have written, that the Temple of Diana at Ephesus had in it Cxxiii. Pyllers, whereof every one was lx. foot long. Then we stepped down three steps on every side. But there were no windows nor tooken of any, howbeit the Sun shined in in sundry places by chinks and rifts, otherwise the building was whole and sound enough. So that a man cannot well guess, to what purpose it was in old time builded, much less pronounce any certainty thereof. Some are of opinion that it was a fisheponde, which they gather both by the likelihood of the place, and also out of Pliny, who writeth, that Hortensius the Orator had a Pond for Lampreis among the Bauli in the coast of Bay, of which his Lampreis, he loved one so entirely: that as it is reported, hi● wept for her when ●hee was dead, Blondus judgeth that this place was Lucullus house. Others affirm that Antonia wise to Drusus builded that place to keep Lampreis in. And in what price fishepondes, and chiefly of Lampreis were had in old time: may well be gathered out of approved writers, wherein this increased my conjecture, that upon that mountain or rather hill, those things are yet to be seen which are read in Pliny where he saith: that the people in old time as Lucullus and Hortensius, bestowed much 〈◊〉 to 〈◊〉 channels through Hills and Mountains, to bring in the Sea. ¶ Centum Cellae, commonly called Cento Camerelle, an hundred Chambers. The. 3. Chapter. WHen we were departed forth of this hugy and waste mole and building: we came to all Cento camerelle, lying directly overagainst the other, being so called for that it containeth nothing but Chambers and Cells, leading one to another. At this present it is situate upon a Hill, but whether it were so in old time or not. I doubt, by reason of downefalles and vaults, whereof some and divided from the residue of the building, whereby it should seem that it had been sumtime ●yder and trimmer. When we were entered into these ruins, we came again unto a great building foursquare, standing upon foursquare pillars, and being of a foursquare form: nears unto one of which pillars there was a hole, into which our host that conducted us to the sight of th●se antiquities, descended to receive us, and help us as we went down. Then came we into a great wide place full of Cells and little rooms, every one foursquare, but some bigger than other. From thence there lay open a way to other wide places and Cells, for the whole building was divided by sundry crooks and turnynges. And it was so intricate and diffuse, by reason of the likeness of the Cells, that some not without cause judged that it had been sometime a labyrinth, among whom is Antonius de Russis a Calabrian, whom I suppose rather to have thought so in respect of the form, then for any other circumstances. Leander of Bononie, thinketh that it was a Cistern, or place wherein water was kept in the old tyme. But I could see no tooken or argument whereby I might conjecture the use thereof, no signs of hooks or james in the cell doors, which are narrow and low, there were no windows any where, nor any thing in steed of them. Within every place glistered white with plaster of Paris, and in sundry places the earth lay together in heaps the height of half a cubit, as in Sibylles den, whereof we will speak hereafter. ¶ Mons Canita, the Hill Canita. The. 4. Chapter. THus leaving the forenamed place, we entered into a boat which we had there in a readiness for the purpose & we shared along by an hill which the Italians term Canita, near unto which upon a rock lying not far of as big as the Hill, which notwithstanding was divided from it: stood a castle wonderful strangely builded, of a rare kind of situation, at the foot whereof were seen very ample and large buildings, but for the more part fallen down with age. The report goeth that Tullia sometime dwelt in the same place. Lacus Auerni, the lake Avernus. The. 5. Chapter. FRom thence we arrived at the Baian shore, and going out of the boat, we walked along the ruins & downfalles of houses, which were there thick to be seen, overgrown with brambles and briars, unto the Laque Avernus. The same lieth, as it were, in a blind corner out of the way, environed round with certain ridges and banks rather than hills, being in form perfect roun●e as any circles, wherein Mariners say, can be found no bottom. It was so called by reason of a most strong and loathsome smell of exhalations, rising out of it, and is most pernicious unto birds, as Virgil hath noted, saying: Then when against Auerna mouth they came, that stinking lake, They lift themselves aloft. etc. And shortly after he addeth, A Dungeon dark there is that evermore wide open gapes, Full rough of rocky stones, and loathsome lake there flows about: Therover dare no bird attempt to fly, for deadly doubt, Such poison breath out breaks, & through the throat with stifling stink, Such smouldering vapour smokes, and up to skies is born from brink. Whereby the Greeks by name Auerna mouth that place do call. Upon the hills lying thereby, stand certain buildings almost of our time fair, and pleasant, but they are almost hot Baths. Pliny hath noted that the town of Cimmerij stood near to this Laque, whose labour was to dig metal out of caves and mines in the earth and never to be seen of the Sun, as witnesseth Homer: I dare not precisely anouch that the ruins which are seen to remain upon this shore are any part of that, although no man doubteth, but that sometime there stood a town in that place. There is near to Avernus, and as Virgil sayeth, at the left hand of those ruins near unto the Lake: A ●●ue there is cut out in rock, even through the Temple walls ' Both huge and broad at mouth, a hundred vaults, a hundred doors, A hundred roarings sound, when Sibyls answers beats the floors. We must go down to the foot of the hill, whereas there is a dark entrance into the cave, into which we went with Torchelight, following our guide. The entrance at the first was broad and high enough, waxing afterward narrower & narrower, and at length openeth itself into a plain in length almost lx. paces, &. x. in breadth. From thence there was a way which lead into certain chambers, strange to behold, and altogether unlike to those hundred above mentioned. For they be larger, and higher. Moreover they stand in another order, & they differ in the inequality of the floors one from another, the doings in are sometime uphill sometime down, the walls are foul & defaced with age, so the all the place is loathsome, to behold. Among these celles or chambers, there is one wherein they say, Sibilla dwelled, in form foursquare sometime adorned with point devise & chequer work like to the temple of Bacchus nigh Rome. And although the carved pieces of the stories be all taken away for the more part, by such as have travailed thither upon desire to know and see antiquities: notwithstanding are seen there in sundry places certain tookens and monuments of the ancient furniture, which argument hath moved some to think, that Sibilla dwelled there, for that it is the handsom'st of all the other and nearest unto avernus joining to the other Cells, having but one door only. Directly over against the door is an Arch in the brickwall like unto a chimney, & yet there could be none in that place. Moreover, forth of this chamber we go into another parlour, or as it were into some hall, in breadth viii. paces, and in length about. xxij. In which finding such a number of flindermise or Rattelmise that they stuck in heaps upon the walls, and by reason of the torchlight much troubled us: we were enforced to retire, and to go forth through the same Cells or chambers that we came in at. It is strange to hear, how much those Cells do confounded the judgement of the beholders, that a man is not able to conceive or imagine any form or representation of this building in his mind. In some places you shall find in them, middle walls, open above and not closed to the rough, and within some of them somewhere, there is found earth cast up on a heap, like as in the Hundred Cells whereof I spoke before. I noted also, how this way where as we entered in into these celles, and chambers, was but lately found out, yet could I see none other that had been used before, and all these Cells were builded in the midst of the hill, & have no light from heaven. Wherefore we could not guess by any conjecture, or by any arguments, what all that building had been heretofore, or to what purpose it was first devised. ¶ Cicero's Academy, Village, and hot Baths. The. 6. Chapter. WIthout the compass of these hills, which environ the place called avernus round about, towards Puteoli, there standeth Tully's Academy, which was sometime his village, a place for that galleries & thickness of shadowed walks very famous, where now are certain hot Baths, called by name of Cicero's Baths. These Baths began first tospring up after his death, in the days of one Antistius which was his successor in the same village: which Laurea, one whom Tully had made free hath celebrated in verses in the honour of his master, as Pliny writeth. The Italians call that place Ibagni di Tritoli. The situation of them is most pleasant and at the foot of the hill stand certain houses, some faierer than other, builded but low and after a simple manner, and for the more part forlorn. Howbeit in the month of May they be all inhabited, because at the time of the year there resort great multitudes of peoples unto the Baines, some to preserve, some to recover health, being very wholesome and aveilable thereto by reason of the variety of Metals in them, as Brimstone, Nitre, Salt, and Bitumen, in which respect Pliny commendeth them, adding moreover that some of them do much good only by their vapour. ¶ Cumae, The City Cumae. The. 7. Chapter. CVmae standeth well-nigh at the third stone from these Baths, of which City the proverb is truly verified, Cuma hath been. For of so great and renowned a City as this hath been, there remains now almost nothing, besides a few ruins and downfalles, wherein a few poor fishermen are now dwelling, with certain Monuments very ancient, and worthy to be considered, especially in the place which they term Locavallo. There is also yet remaining there, a Triumphant Ark, whole and sound, and the Temple of Apollo, whereof Virgil writeth in this manner. But good Aeneas to Apollo's Church, and temple towers, He went to seek the secret cave of sibyls dread full hours etc. Livius writeth that this city was builded by the Cumaei, a people of Eu●o●●, & by the Chalcidenses. Strabo commends it not so much for the time wherein it was builded, or for those that built it as he doth for the monuments & antiquities. For he writeth, how that for their sumptuousness & store thereof, they surpassed all the other Cities of Italy So that it is less false which Blondus reporteth, that in no place in all Europe are so many downfalls & ruins of most sumptuous buildings to be seen (Rome only excepted) as are between Cuma & Baias: being no doubt thereof, but that this City hath been in foretimes most wealth and populous. For it is certain, that the city of Naples called in old time Parthenope, The old ame of ●aples, was arthenope. took beginning of that: the inhabitants being sent from Cuma thither. Which afterward was overthrown by the same people of Cuma, because they see the wealth thereof daily increase. Which being done, some writ that there befallen a fore plague of pestilence throughout the whole territory and confines of Cuma, whereof when there was no end neither could the inhabitants find any remedy to drive away that mischief: report goeth that they asked counsel of the Oriacle, which answered, that Naples was the cause of that plague, and that it should never cease unless they builded that city again, and restored it to the former state. Which when they had done: the plague immediately ceased, but the City afterward being troubled with sedition of the people, and many Earthquakes, lost the natural strength like an old mother, leaving behind her a daughter, to wit, the City of Naples, which indeed liveth and flourish that this day. Now were we come to the Haven Baianum, which was made by Agrippa, as Dion Cassius writeth, where we forsook our Boat, and prepared to sail to Puteoli. And as we were sailing, we behéelde along in our course sundry high Hills and Mountains, at the feet of which were continual ranks of down fallen Houses, whereby we might easily conjecture that there stood some great Town in old time, but that it was cast down by earhquakes that often times are seen there, and for that cause were forsaken of the inhabitants. For there appear the express token's of a wasted city or town now all over grown with bushes & briars, and a few houses are inhabited by poor Mariners and Fishermen, because the harbour is indifferent safe. Which when I béeheld: it came into my mind what Servius Sulpitius wrote unto Cicero in a certain place, how when he returned upon a time out of Asia, and was sailing from Aegina towards Megara, he was encompassed round about (as he said) with carcases of towns. For before us there lay the remnauntes of the City whereof we spoke even now, behind us Cuma, on the one side Baiae, and on the other Puteoli was not far of, which towns having been in old times most flourishing, now they lie aground flat before our eyes. Wherefore I fell into wondering at the state and fortune of all worldly things, and thus I thought within myself, good Lord, what shall on day become of our cuntreis' which are neither so pleasant, neither so well tilled, neither so wealth, neither so famous as these have been in times past? & therefore doubtless they shall that sooner decay. I called to mind also that I had seen before among the Hollenders in the Germane Ocean, and in the Islands of Selande, that there are certain whole villages and towns drowned, whereof the sléeples, towers, and highest buildings, stand up and are seen in the Sea, like as they were certain wachtowers & spying places, an evident argument of the frailty of earthly things, and that there is nothing stable or permanent in this life. In like sort the Sea carried away the cities of Pyrrha and Antissa about Meotis, and likewise Elice & Buris in the Corinthian bosom, called Sinus Corinthiacus, that tokens whereof appear above the water at this day as Pliny writeth: & the verses of Ovid are well known, where he writeth of them saying. If ye go to seek for Helicee And Bury which were cities of Achaia you shall see Them hidden under water, and the Shipmen yet do show: The walls and Steeples of the to w●es drowned under as they row. Baines. The 8 Chapter THus forsaking these downefalles, following the Coast along in the shore of those hills, continually keeping on our course: we came to a hill where again were Baynes. The same being doubtless burning heat within, yet it resembleth no such things in appearance. At the first entrance we came into a large and high chamber, whose walls and vault of the gate were sumtime finely trimmed with chequered point devise, which the re●●●●tes that yet remain do sufficiently witness. The entrance into this chamber is indifferent wide, and within by the side of each brickwall stand bedstedes made of stone walled about, whereon are Beds and Pyllowes cast, where they that have washed themselves may lie down and take their rest. Moreover, at the first coming in, stand two Lauers foursquare, two foot deep, directly over against the Baynes, which are very temperate, retaining no strong smell at all, neither of Brimstone or any thing else, but consisting only of Niter and Alum. But the hole where out the water issueth is wide and large, and so handsomely hollowed: that many may wash themselves in it together, but the farther that a man goeth into it, the hotter is the water. They say that these Baynes are very healthsome, béesids that they be also passing pleasant, by reason of the Sea which is nigh at hand, whose waves in tossinge and working, do engender a delectable noise and murmuring. Without the Cave there standeth Ladder containing about twenty stales, by which we ascend slopewise into Heathouse, commonly termed a sweeting House. The way which lieth open into, it is high enough for any man, made like the entrance of a Den, but scarce wide enough receiving into it the light at certain chinks and cre●eses, so that a man may go in a pretty way without Torch or fire light. Then come we unto two ways, whereof that which lieth on the left hand leadeth to a great many of Bedstéedes stonewalled about serving to the purpose of the above named, stretching over all the side of the hill, and ending at certain broken and cragged places of the same. The other inclineth towards the heart of the Hill, and it is like enough that it endeth in the most hottest and burning hollow caves thereof. Into which we entered with Torch light, and went so far until we could abide to go no farther for heat. And at our first entrance we felt only a little warmth, and proceeding a little farther we felt a great heat, which always striking upward: did wonderfully annoyed our heads, and the more, the farther we went, so that we were sometimes enforced for a while to creep on the ground. Thus being almost milted with sweat, although we had put of all our clotheses before, and our Torch being dissolved with heat: we were constrained to turn back again, and coming forth the same way that we went in, we washed ourselves in the baths which were in the lowermost part of the Hill, whereof we spoke a little before. A Well or Fowntaine in the Sea, and the way called Attellana. The 9 Chapter. Moreover, between this place and the citi Puteoli (now called Pozolo) we see two other things worth the noting. The one is a fowntaine or well in that sea, the other, the way which they commonly call Attellana. There ariseth out of the Sea a passing running clear, and sweet Fowntayne of fresh water, pleasant in taste two foot deep, as big as a man's head. I suppose the causes thereof are certain secret passages under the ground, which convey the water thither from the shore adjoining, where it breaketh forth. Of the same opinion is Leander Bononiensis a monk very well learned, who hath described Italy, no man more diligently in my judgement. Howbeit it may be, that when this place was the main land: the Inhabitants had conveyed the fresh water by conduit pipes through the ruins and Ashes of the city Puteoli, which they used in steed of a Well or Fowntayne, and that afterward the sea broke in and overflowed all that land, whereas that spring yet remaineth. It yieldeth forth water so abundantly, that a man may discern the stream thereof a great way running along, from the sea water, being clearer & more like to well water. But I remember that I have seen the like of this before at Dordracum a Town in Holland, where the river Mosa called the Maze (unless I be deceived) floweth with no less force into the German ocean in a stream almost three perches or Poles broad. Pliny hath noted that in the shore Baian, in some places there rises hot running water out of the Sea, whereof I am able to say nothing. And as touching the way called Attellana, you must understand, that the same on both sides lieth thick of Cottages and small houses fallen down, the form of which are some round, some foursquare: and in these little tabernes, are certain vaults and arches, in which are seen Coffins and Pots with the bones and ashes of dead men in them, whereby we conjectured that the same was appointed in old time for a place of burial. Howbeit, they which devil near unto it, say that it was builded for a place to keep wares in to be sold, and upon that persuasion they call it in the vulgar toongue, Il mercato di Sabato. Sure it is, that in the old time the bodies of dead men were w●nte to be brent, and the ashes laid up in p●ts. This is moreover to be wondered at that one of our companions took out of one of the pots a piece of the skull of a man's head of a wondered thickness. For this is an argument, that not only the ashes of dead men were enclosed in these pots: but also the bones after that the flesh was consumed away in the Confines. This piece of skull, at the first was hard to feel to, but so soon as it had lain awhile in the open air it waxed ●o●te, and at length fallen to ponder. But let us now lean the dead, and not fight with bones. Before we came to Puteoli, we chanced to light upon them that make Alum. These he wing little stones out of the hills hard by, burn them in a Kill, then laying them on heaps the space of certain days: cast water upon them whith they draw out of Pits, that they may sake in it after the mai●er of lime, and fall the more easily into ponder. Then make they lie of these ashes, which they power into tub and vessels of wood, and there gathereth to an hardiness in the top about the brim of the vessel, sticking fast and congeling to the sides after the manner of ice: then gather they it out with certain instruments made for the nonce, & keep it to their use. Not far from that place are certain hot Baines, which the Italians term Ibagni di agnano, which although they have very simple and low cottagies: notwithstanding they are much commended for wholesomeness: and sure it is, that the Vicere of Naples, with all the residue of the nobility of that Realm, do use customably once every year at the Spring time, to go thither. In the same hills and shore near unto these bains, is a place which the Italians call La grotta del can, we may very well turn it Dogs Den, a Cave replenished with filthy deadly air, wherein no living thing may abide alive. The depth thereof is eight or nine foot, the breadeth about six and reacheth into the Hill not passed four paces long, and bendeth down somewhat slopewise, breathing forth an hot and moist breath, which a man may soon perceive by putting in his hand. It took the name hereof in that such as come thither for trials sake are wont to thrust in some Dog: whom when they draw forth, immediately for dead: presently they cast some of the water of the lake there by upon him, and so restore him to his former courage and life again. We, besides a dog, threw in many very great frogs, which because they leapt not forth presently again, were killed with that pestilent breath. Pliny says, that the territory of Suessum and Puteoli, are certain Caves and hollow places under ground, which they call Spiracula, breathing places, others term them Cheroneae pits, exhaling forth a mortal and deadly spirit, whereof this may be one. Forum Vulcani. Vulcan's Market place. The. 10. Chapter. NOt far from this place is seen a great plain, of figure round, all yellow with Brimstone, having also a peculiar lake belonging unto it which is not great. And for as much as the substance of that ground consists of mere Sulphur or Brimston, which being set on fire, boileth up, therefore Strabo calleth that place Vulcan's Court: others have termed it the field of Phlegrus, as doth Virgil. Near to the lake are seen a few little Cottages made of boughs, and near to them are Kills wherein they boil Brimston. From these whoso walketh along by the small guts, (for they deserve scarce to be called by the name of Lakes) he shall perceive that they sand forth a very thick smoke, and that the water boileth very hot. The report goeth, and it is like enough to be true, that if a man cast any living thing into them, and after a little while pluck it forth again, he shall find nothing left but bore bones: the like they report also of eggs, I wots not what. About these small guts, whereof we now speak, are found little wooden crosses innuerable, which some bold and venturous fellows have stuck into the brinks, as it were, for certain bowndes and tokens, after the manner of Hercules pillars, for as much as the passage unto them is very dangerous. For which way soever you go, you may perceive by the sound that the ground is hollow underneath, out of which sometimes suddenly break up flames of Brimstone, and pay home these venturous fellows with deserved punishment for their folly. For why, the uppermost part of the ground is light, and dry, neither may a man walk over every part of it. I know it well that Pliny the writer of the natural history, is suspected of many to have intermeddled lies with truth, after the manner of the Grecians. Howbeit we ourselves have seen these things also, and therefore credit him the rather when he writeth of these things, or of such other like. For it is most true which he says very worthily in some place, that nature which is diffused throughout all earthly things, breaketh forth often shewing itself diversly, as it were some God, or celestial power. Puteoli, the City of Pozolo. The 11. Chapter. WHen from this large and low plain we return unto the Hill, you shall see at the foot thereof a most pleasant place, at the shore of the Puteolan sea. It is thought, that the name Puteolis was derived of this word Puteus, which signifieth a Well or sole, because in old time there was wont to be great store in that place, if ye list therein to follow the derivation of the Latin or of the italian, wherein the Italians call a pit or Sole by the name of Poreo: or else that it is so called of the horrible savour and stench which breatheth out of the nigh Mines, to wit, of Brimstone and Alum. The ancient writers do call this Town Dicaearchium. And although there be many that cannot agree about the situation thereof, supposing that it stood sometime in the place where those ruins and downefalles are seen, namely at the Hills Foot or somewhat farther of: notwithstanding the description which is set down by the old writers, declareth that to be false: & more credible it is, that it stood upon the little Hill in which place at this time there stand certain principal Buildings: how be it, it may be also, that all those other ruins might be part thereof, as the Suburbs, or some other place adjoining to the Suburbs. In the Town itself is nothing almost worth the sight, besides the Church which is very ancient, and builded after such manner and fashion, that a man may easily perceive that it was sometime an Heathenish or Ethnic Temple. Moreover, there are engraven upon it the names of the workmen that builded it, and his name also, in honour of whom it was builded. There are also to be seen the bones of a man's bodies of monstrous bigness, upon which Pomponius Laetus a most diligent searcher out of Antiquities, written this inscription: Who so thou art that here amazed dost stand, To see the hugy bones of Giants fallen: Come understand why in Hetrurie land They do abide. This doth the story tell, When in this place Alcides once did devil, And from th'Iberi, conqueror came away, His beasts he drove along these fields, they say. Then from this hill that Dicarchëum height, With bended Bow & weighty Club in hand: These Typhons tall, & Giants main of might He drove away, & quite expulsed the land, This wicked brood could not the God withstand. But part anon to Hydrus forth them sped, And part for succour to the Tuskans fled. Howbeit yet this cause of woeful dread, That might unto each place by them ensue: Was soon extinct when all these sends were dead, Whose blood the ground in each place did imbrue. Posterity, to show that this was true: Their bodies keep of mighty ●im & bones. To show the world such men there lived once. The inhabitants of this town are all for the more part Fishermen, and they raise a great gain yearly, of such as travail thither of purpose to see these Antiquities. For they employ their travail and diligence in giving their attendance upon them, and in showing them the Antiquities all along that Seacaoste. Without the Town are certain Monasteries and houses of Religion, and many sumptuous Pallaices béelonging unto noble men. There are also seen the Monuments and Fowndations of very ancient Roman buildyngs, being a thing most certain, that the Senators and Noblemen of Rome, had all their delight and places of pleasure there, and in the borders there to near adjoining, whereof I have hitherto entreated, which may be gathered as well out of Tully's epistles, as out of Polybius, Dionysius Halicarnassaeus, and Livy. In the Garden of the Fréears franciscans, there is a limit or bound▪ worthy to be viewed: and hard by the Town are certain Vaults, and Chambers standing together, which men think were sometime Baths. In going up to the Monastery you shall see three very beautiful Pyllers: and in going down from it you shall see a passing large and wide Amphiteater, builded wide in the middle and narrower toward each end, to the representation of an Egg, on the outside more decayed and defaced then the Amphiteater of Rome is, but wythinsyde more tyghte and whole. For it is full of Seats, and all benched about, although in some places the seats be covered with earth and overgrown with bushes, and the compass of the brickwall is whole and sound which reacheth up a great height. In my judgement this Amphithetre is one of the most ancient Roman Antiquities that remain at this day. Not far from this standeth another building full of chambers, of a wonderful & strange Art and Workmanship, divided into many Cells, the one leading unto the other. Every Cell hath four doors to pass through to the next adjoining, whereby I suspect that it was sometime a Labyrinth, the Italians call it, Le Camerelle. Moreover in the haven and Bosom, wherein Puteoli standeth are seen hugy piles and Peers in the main Sea, builded a long cross the Sea from the shore of Puteoli, unto the land on the other side, by Caligula the Emperor, as Suetonius, and Dion Cassius do writ. Likewise there lieth the Island Crape, or rather as Dion termeth it Caprea, into which, Tiberius the Emperor withdrew himself, when he sought a solitary place, avoiding the sight of the people. ¶ An hill arising out of the ground. The. 12. Chapter. THis thing moreover is not to be overpassed with silence, that in the same place of the Realm of Naples, which they call Tripergula, and near unto the village which we showed before was sometime Cicero's Academy: not many years ago, that is to say, in the year of our Lord. M. D. xxxviij. there suddenly arose an hill out of the ground, which remains unto this day, containing in compass about four miles. before this Hill arose, there were continually Earthquakes in that place the space of certain days without intermission, and fires of Brimstonie substance, and of that liquor which commonly is called Oleum Petrae, Oil of the Rock. But anon, when this fire began to grow to a great flame, and when the matter of the fire was some deal spent, there ensued such tumbling out of stones, and such flying up of Ashes, fierce winds, and horrible perturbation of the air: that it was feared that all the whole frame of the world would fall. All which accidents Leander Bononiensis hath diligently noted, and before him a certain Salernitane writing in the Italian tongue, one that béehelde that woeful and terrible Tragedy. Simon Portius likewise wroate of the same matter, in a Book entitled, Of the burning of the Realm of Naples. And although this wonderful and strange spectacle, was the handy work of God, who ruleth the inferior course of Nature: yet are the causes thereof to be weighed, if there be any to be found to depend upon natural reason. It is like, that the causes thereof proceeded from spirits, and exhalations of quality fierce and sharp, and very mighty, included in the Earth, so that it was able to lift it up, and when the Earth by reason of the weight thereof stoutly resisted ●he exhalations: it was by that great force thereof mightily driven out of the place where it was before. For the flying out of so great abundance of stones and ashes: declareth that there was great abundance of such exhalations, showing that the earth was for the more part consumed, and resolved into air. After this manner, and by eruption of spirits out of the earth, the Poet Ovid witnesseth that there rise an Hillock out of a plain field, near to the City Troizena, in these words: Not far from Pythei Troizene is a certain high ground found All void of trees, which heretofore was plain and level ground, But now a mountain. It is possible also, that there may be new Islands found in waters, howbeit not ensuing upon that same cause which Severa allegeth to have happened in his time, when the islands thereon and Therea grew in the Sea, not by any allunion or breaking in, as in times past the Islands Echinades came, of whom Pliny hath noted somewhat, or else as Egypt, which Herodotus termeth the gift of the river: but by abreaking forth and rising up of the Earth, whilst many men looked upon it. For the exhalations and winds are many times so vehement and sharp: that they lift up the Earth quite above the water. Semblably Ovid writeth, that by casting of twigs and boughs into the water, there grew an Island in the river Tiber. And verily all this change and alteration is not devoid of natural reason, howbeit no man hath ever declared the causes of them more substantially than hath Strabo, where he saith: Forasmuch as all things do continually move and are changed, we must suppose that the earth remains not always one, so that nothing is put to it, or taken from it: nor yet the water: whose transmutation & alteration is natural and well known. This much Strabo. But let us now come to the City of Naples. The hill Pausilypus. The. 13. Chapter. THus traveling from the Country and territories of Puteolis towards the City of Naples, at the last stone from the City we pass over an hill which they call Pausilypus. The same being hollowed through at the foot, hath a plain & a direct passage through it: in length being half an Italian mile or somewhat more, and so wide: that two Cartes laden may easily pass one by an other, but in height it is altogether unéeven. For at the entrance at both ends (which are like two great gates) it is so wide that a man on horseback holding up a spear in his hand may enter into it, & not touch that top: but within, the height diminisheth by little ● little, and in no place exceedeth the height of three men. This Hill was in this sort by great industry made hollow, and leveled, and made smooth on both sides, meeting together va●twise in the top. At each entrance at both sides are holes, at each hand one, whereby there cometh in the Sun light, but in the middle it hath no light at al. By reason whereof it cometh to pass, that when two horses, or Cartes, or more, do meet in that place: then they cry aloud alla Montagna, or, alla Marina, that is to say, hold of to the hilward, or to the seaward, that thereby each of them may know on which side he shall go. And it is thought among the common people, that if any kill a man in this cave: he can by no means get out of it, & this they say, is found to be true by experience. Now when you pass forth of this cave towards the City of Naples: there offer themselves to be seen two Churches dedicated unto our Lady, whereof the one, that is new & lately built, beginneth to be inritched & largely endowed, by reason of Notable miracles which, they say, the Virgin Mary, hath done there: the other is almost desolate and forlorn, which in times past was very famous. Which thing, as I was informed, came to pass upon this occasion, because the stairs whereby folks used to go up to the hill near by, are at this present broken away beneath, which in foretime were wont to be commodious unto many Matrons and ancient Dames, in this respect, that by means of them they might step aside into the thickets and bushes which grow upon the hill, where under colour of religion they worshipped Venus rather, than the Virgin Marie. Near unto the first Chapel or Church, whereof we now speak, is seen the grave of Virgil Maro, but some say that it lieth in the Garden of the Monastery upon the hill, having this superscription: Me Mantua bread, Calabres took, Parthenop now doth hold, Of pastures I have sung, of fields, likewise of captains bold. Howbeit it is credible enough, the Virgil was buried there in a certain Chapel which is yet remaining, but the verses are so defaced: y● here and there a man can scarce discern one whole letter, & there is no Monument to be seen whereby a man may understand the truth. The Munks that are there, say, that there was an I mage of Brass upon the tomb, which the citizens of Mantua took away by stealth, and diligently keep it to this present day. Which thing whether it be true or not, I know not. But I myself among many things more, see in the same City a very ancient statu or Image, under which the above writ verses were engraven: but whether the same were brought from any other place thither or not: that could we not understand. Likewise some do writ that the Poet Ennius had a picture or Image laid upon his tomb by the Scipios. And not far from this place where is said to be Maro's grave, lieth also the tomb of jacobus Sannazarius, whose learned works are abroad in the world, upon which these verses following are engraven, made, as it is judged, by Bembus. Cast flowers on this sacred dust, as next to Maro's schrine: So next this Poet comes in golden gift, and vein divine. ¶ The City of Naples. The. 14. Chapter. ANd now when we have passed from the hill Pausilypus, the noble city of Naples advanceth itself to sight, that kings Sea, & the Metropolitan city of all that Realm. The same was first named Parthenope when the Citizens of Cumae builded it, after the accidents which befallen there, whereof we have discoursed more at large in convenient place before. Of the beginning and foundation of this City, Silius the Poet hath thus written: One of the sirens first did give to thee thy noble name, And to thy walls, that Acheloia height, of worthy fame, O Naples brave, whose dulcet songs wont on the seas to ring, And long ere that her hearers to their fatal end to bring. While on the waves she sat, and charmed her tunes of woeful lay: And to the hapless Seamen sang their grievous great decay. ¶ Gardeines. The. 15. Chapter. FRom the hill towards the City, are fermes & country houses belonging unto Noble men, whose Gardens are surpassing and most excellent. First and foremost, they abound with plenty of water, devised to run by such workmanship, industry and cunning: that in many places you shall see water run out of a tree, and to fall down into certain vessels of Marble. In which vessels, you may perceive by cunning wrought, how Neptune swimmeth upon the water beating the water with his thréeforked sceptre, as it were the waves of the Sea. In another place you shall see the Naiads and Nymphs of the Sea, or Aeolus King of the winds. There may you also behold the Fauns, and satires, made of certain shells that are gathered in the Sea, framed so featly: that they seem rather to be graven or painted, then to be set together of little small pieces, they do so lively resemble a natural and living colour. There be moreover Labirinthes, through which there runneth water with sundry croaks & windings, turning sometime this way, sometime that. There be also Springs and Welles in these Gardeines, fashioned like caves hellow under the ground, builded with stones that are eaten and fretten by saltness of the Sea water, so that the water droppeth through them, which is very pleasant to behold. For the stones resemble the colour of 〈◊〉 or Ye, then are they also 〈◊〉 with other fine carved and Chequered pieces set in, as Coral, Mother of Pearl, and certain Herbs whose seeds being pricked in, and nourished by the moisture: do spring and burgein up in the midst of the stones. The water also runneth out of the Welles into the Gardeines, by certain pipes and gutters in that pavement, which pavement for the most part, is made of Marble, or else of fair paving tiles, and never hurteth the pavement. These pipes and gutters are large and wide, serving as well to keep fish in, as to ●●le their drink being set into them. Near unto these wells or fountain bri●●●es, stand Cagies of Birds, into which out of the pipes there leapeth water very arteficially, and the birds receive it very commodiously. In the Cagies are marvelous fair and goodly singing birds, brought out of strange Countries. next unto these we pass into very pleasant and delectable walks, wherein these are, Arbours, ships, Houses, Centaurs, with many other likenesses of sundry strange beasts, & living creatures. And when you go out of these: there be divers sorts of herbs set many times after the manner of Labrinth or Maze, with thickets of Bay-trées, of Cipres trees, and of Vines. And many times there are seen Labirinthes and Mazes of Box tree, Iui●, and Myrtles, moreover there grow in these Gardens Palm trees, the fruit whereof are Dates, with other strange and rare Trees And to be short, (for I will now speak nothing of Images, and Monuments) there is such plenty of most delicate and choice fruits, such sweet smells, and such pleasure: that it is not possible there should be any greater or more delectable in the Gardens of Hesperides, that are termed the Gardens of all delight. Thus from the Monastery of Munks whereof I spoke a little before, unto the City all the way along, are nothing else but Noble men's Fermes, and gardeives. The City 〈◊〉 in a reach or crook of the Sea called Mare Tyrrhenum, being builded in three square form, whereof two corners look towards the Sea, and the third towards the Hills which are not very far of from it. It standeth upon a ground or foundation not equal or level, but as it were forked, and rising up on both sides. The Merchants and common multitude for the most part, inhabit the lower part of the City, and the Noble men the higher. Wherefore, there are seen most sumptious and beautiful Palaces, among which as chief is the Palace of Vrsine prince of Salerne, of the Prince of Sulmo, and Thomas Cambius, adorned & set forth with many pictures and Statues, 〈◊〉 Lioness standing over the gate with this inscription. To jubiter xenius. ¶ Welles and Streets. The 16. Chapter. Moreover, I suppose that this is to be reckoned among the principal commodities of this City, that every house, almost, hath a Well or twain abundantly flowing with most wholesome water, neither is there any other city in all Italy (as concerning store of water) that may be compared with this. The strets of the city are narrow, except three only, which as they are sufficient broad enough: so are they of a marvelous length. The higher Street of these is called La vicaria, another Capuana, the third lieth right against the Castle, and stretcheth open along to the Merket place. The Street Capuana leadeth towards Capua, which City is very famous & renowned for the Civil law, especially in matter of contract. For the first Prator or major thereof was a stranger, and in old time it much flourished with trade of Merchandise. Whereby returns of payments upon bills, and exchaunges, were wont to be discharged either there or at Rome, or at Bythinia, a city of Asia. Upon the Gate of this Street are many Monuments to be seen. which was made at what time Charles the fift Emperors of Rome, and King of Naples, first of a● creatures entered in at the same, the like whereof also the Citizens of Andwarpe did imitate in a gate of there's afterward Before the Gate 〈◊〉 the Images of Oceanus, and Tethis, and also in the street in convenient places, were erected the Statues of Hercules, Athlas, Perpetuity, Religion, 〈…〉 other 〈◊〉, which ●re set 〈◊〉 in ●he Triumph of Naples. ¶ The Merket place, and Churches. The 17. Chapter. THe chiefest Merket place of the City is foursquare, and very broad, and large, but not paved, in the midst whereof stand a pair of Gallows, and a scaffold set up for the nonce to put trespassers to death upon: also a Chapel, rightover against which, is a Well with a very large Cistern or Laver. In the Merket place are many Inns, but they be of the mean and common sort, and the greatest want in Naples, is of cleanly and soot lodgings, although that be an infinite number of Taverns and vittling houses in it. It hath not many Churches, but those which it hath are very fair, amongst which the Cathedral Church of Saint Clare is passing beautiful, and so is that also which is dedicated unto Saint Luio, saving that it is over dark. Saint Maries of the preaching Friars, is a very proper Church, for it standeth upon one of the most pleasant and loftyest places of the City, and within, it is almost made all of Marble without any periettinge or plastering: but it is somewhat of the narowest. Saint Marry Church Diego Carbona, is very much frequented for devotion sake, which is a House of Religion not far from the Merket place, by reason whereof it hath in it a number of vowed Tables, and two Chapels all of Marble fast beside the higher Altar. Within the Altar is a tomb, wherein rest the bodies of Robert King of Naples and his Wife, very sumptuous: insomutch that the report goeth, that there is never a piece of work to be found in all Europe, of greater majesty than that is. Howbeit, if not faierer than this, yet in my opinion, match unto it is that, wherein lieth the body of William Croius and his Wife in Belgicum or Dutchlande, not far from Lovane; at the Castle of Heffria. Likewise the tomb of Mauritius of Saxony one of the Duke's electors, at Friburge in Hermonduris, and that also wherein his Wife lieth at Vimaria, in Thuringe, and moreover the same which is builded at Heidelberg, in the memory of Duke Palatine, Duke elector. Truly these 4. tombs which I have now named, are the most principal of all that ever I saw, either in italy, or France, or Germany, or in England, for, as for Spain: I was never there. But amongst all that are seen in any of these above named Regions, made of Brass or Copper, in my judgement, the tomb of King Henry the seventh King of England, surpasseth the residue, which standeth in the Abbey of Westminster nigh to the City of London, with an inscription in Latin verses, which may thus be Englished. King Henry the seventh here lieth in this place, The glory of all Kings that lived at his age In wit, and wealth, and deeds of noble grace. To whom befallen the gifts of nature for vantage. A princely countenance, a favour grave and sage A comely parsonage, and beauty heroical: And each point of venustie joined therewithal. Unto him was coupled in wedlock's pleasant band An amiable Spouse in beauty right divine, Bashful and virtuous, and like a fruitful land Plentiful of children, sprung forth of princely line. Right happy parents their issue so doth shine. To whom, oh England, these thanks thou owest of right That ever Henry the 8. was born into thy sight. All the whole Tomb is gilten over, and it shines fair, being round beset with precious Stones but of the meanest sort, it hath in it also many turned and carved pillars, and very like unto this: are the mounmentes of the Kings of France in Saint Device Church. ¶ Granetes and Store Houses, Castles, and Armaries. The 18. Chapter. Moreover, there are at Naples four Storehouses, and as the Grecians term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one foursquare benched round about much like the place at Andwarp which they call the Burse, or at London the Royal Exchange, and at Venice lafoy piazza del rivo alto. In these Store houses at certain times of the year are general assemblies, and counsels held. And merchants also meet daily in them, to bargein and deal in Merchandise. There are three Castles, whereof twain stand fast by the Sea side, to wit: the new and the old, the third is situate upon the high Hill that lieth over the Town. And it is so strong, and so well fortified: that he that hast possession of that Castle may easily master the Citi●, yea although it were surprised by the enemy. A little beneath this castle is a house of Carthusians, whereof the Church is dedicated to Saint Martin, from whence there is a marvelous pleasant prospect, both over the City, and the sea. But in the old Castle which standeth by the way Capuana are very ancient buildings and Imagery to be seen, and there is also an Armoury wherein is kept the complete armour of France's King of France, which he wore upon him when he was taken prisoner at the City Ticinum now termed Pavia in Lombardy very fair, made of pure steel, and without any furniture of Gold. Forth of the Castle you may go into exceeding large, and goodly Gardeines: and within the Castle is an hanging Garden, but the same, besides a pleasant prospect, hath nothing else in it. The new Castle is builded at the entrance into the city of Tiburtine stone foursquare. In the same place in old time stood a Religious House of preaching Friars, which is now converted to another use. It is fortified on that side which lieth to the City with a very deep ditch, like as it were double trenched. For when you be past the first Ditch: anon you shall see the Castle, which likewise is fenced with a trench, Walls, and Turretes, and it standeth upon a steep downfall of an hill. It hath a very fair gate in the innersyde made all of Marble, opening upon a large Court foursquare, somewhat long. At the left hand when you enter in, there is is a little Hal likewise foursquare, wherein the meetings and assemblies of the Estates of the whole Realm, are kept every year: & the Vicere of the country useth to keep court, and sit in judgement there every week. But not far from this Hall in a very great Tower, are kept these ornaments of the kings. A Sceptre of gold beset with veryie great Pearls at the top. A Sword with the Hilt and scabbard of Gold very richly garnished with precious Stones. A Crown or Diadem for a King, glittringe with precious and orient Stones of incredible bigness. A Cross of clean Gold, one span long. A mighty Pot of Gold round about adorned with precious Stones of great value, mighty big Pearls called Vniones, and principal sorts of most precious Stones, in great number. To be short, there is a Treasure whose estimation and price is inestimable. ¶ Antiquities, the University, and peculiar properties of the City and People of Naples. The 19 Chapter. IT is wonderful to see, what plenty of most ancient Images are to be seen in the City of Naples, yea in private men's houses, namely of Bacchus, Mercury, Hercules, Brutus, and the whole pattern of the ancient manner of warfare. There be also Statues made wearing on them gowns, and a mighty horsehead made of Bras very cunningly wrought, the like whereof is seen at Rome in the palace of the Cardinal De valle. Howbeit one Cyriacus Anconitanus, hath written very dillygentlye of all these matters, for that which Apianus and Amantius have set forth in this argument touching antiquities: is for the more part taken out of him. Fredirick the second Emperor of Rome, founded the University in this City, which flourisheth at this day. While I abode there, Simon Portus, a famous Philosopher and Physician, departed this life. The same, besides the Book which he wroat of the burning of the country of, Puteolis, whereof I made mention before, wroat a Book of the Soul, of the Senses, of Colors, of the German Maiden, and many other more. One Mercellus of Siene was of great renown among the Icti, a man very well learned and eloquent: as for Divinity that was in those days sent to the Monasteries and abbeys, as it was likewise in the more part of all Italy. Naples feeleth winter scarcely the space of two Months, to wit, januarie & February. They have rain often, but without snow, and in Summer season extreme heat, by reason whereof they seldom have any steep coverings and ruffs upon their Housen as are in other countries, that in the night time they may walk upon the top of the Houses in the Leads, to cool their bodies. In the vulgar tongue this City is termed by the name of Gentiles, which is to say Noble, like as Rome is called Great, Venice rich, Florence Fair, as I conjecture to the imitation of the Greeks, which used also to commend their chief Cities by some notable Title. For Athenaeus comparing certain Cities together: calleth it Golden Alexandria, Beautiful Antiochia, very beautiful Nicomedia, and the City of Athens most glorious, the mighty City, and breviary, as it were, of all the whole World. And I think, that Naples was called Noble by reason of the great number of Noble men that devil in it, & the excess which is used there. And a man shall not find in any other place of all Italy, so great plenty of most excellent and courageous Horses, as he shall there: But if a man would bring a Horse of that Country out of the Realm: he must pay some custom or tolledge for him, and they cell there not only Horses, and all other kinds of Merchandise: but also slaves, as well men as women. There are many thieves, and in sundry places the Neapolitans are evil spoken of, not so much for that themselves be of an evil Nature: but because they harbour mane naughty people, and have naughty neighbours. Those are the Apulians, and Calabrians, and Sicilians, of whom, that is to say, the last, that may truly be said which Cicero wroat of them: All Island dwellers are nought, but the Sicilians are worst of all. But now, as concerning the properties of the the People of Naples: they are not so much delighted with the Greek: and Latin: as with the Hetruscan tongue, and they mock the Calabrians with their language, and likewise the Calabrians scorn at the Apulians. Their talk is full of bragging and boasting, insomutche that they despise the counsel of othermen, and prefer their own wits before all others. It sufficeth their merchants if you give them your word, but if you break promise, they be very sharp revengers of the injury done unto them, like as they be very mindful of a good turn received. They far passing sumptuously, and sometime they spend more Sugar at a meal than they do bread, imitating therein the Sicilians. In appairell they be proud, and therein they bestow over much cost both in time of War, and Peace. They assault their enemy with notable courage and opportunity, & they have horses very meet for the wars, whereon they be erpert in riding, and guide them with marvelous dexterity of body. They are too too much given to love and over amorous, but especially of such women as are painted in face, and proud of heart, unto which two things their women do principally apply themselves. Otherwise they be very good huswives', and be most precise, and as it were, religious in honouring their lovers. To conclude, the people of Naples are very courteous and friendly to strangers, and love them in whom they see any notable or singular quality, but if they see no such thing: they little esteem them. And this much of the City of Naples. ¶ The King's Pits or Ponds, and the hill Veswius called now Summi, and of others. The. 20. Chapter. WIthout the City, on the side which is contrary or overagainst that hill Pausilipus: are seen the kings Pits or Ponds commonly called Pozzi real, truly very fair, and worthy to be thoroughly viewed. And unless I be deceived, there is the like place at Rome, and at Ferraria Ilbel Veder, which is to say, as I interpret it, A place for Summer consisting of houses, Gardeines, and Rivers: likewise most excellent for prospecte, and pleasant situation. This goodly building or rather Palace, was erected by Ferdinand of Arragon that first, king of Naples in form foursquare, but somewhat long, in whose walls stand very ancient Pictures to be seen. The middle court was made to wash in, without covert in the open air, from whence we mount up three steps into a place like a Laver or Cistern, into which you may let in the water at your pleasure, and that great Court is round about compassed with a beautiful, and very gorgeous gallery. But in the last siege of the City of Naples, that Frenchmen spoiled not only this Gallery: but wellnigh all the whole Palace. While this washing place was whole, I suppose there was none more magnifical or pleasaunter in all Italy. Over against this Palace, standeth another Princely building, or Palace, and a place also from whence Water is conveyed in pipes unto the city. From thence we pass into Gardens in which there is another gallery, before whom lieth a large and wide plot, but waste and forlorn, alovergrowne with reeds, bushes, and briers. From hence again we go into other gardeines: at length we come unto a fountain or conduit head passing fair and clear, and full of wholesome sweet water. Hard by this conduit head stood certain Cagies and Couppes, wherein were kept sundry kinds of beasts, and living things, but they were also broken by the Frenchmen. Then from this place we may return again to the first, through offices and places appertaining to the household, where are many spouts and Welles, and many pleasant murmurings caused by falling and flowing of the water, likewise groves, and the pleasant fight of variety of fruits. From this place we may go too see the remainder and monuments of the city Palaeopolis, whereof Livius maketh mention. There is also another place not far from Naples of noless delight then any of the above recited, at the fourth stone from the City, at the foot of the hill Veswius or Summi, in which hill Plinius the writer of the natural history, and Lieutenant over the fleet to Augustus: perished among the ashes, which Plinius the second testifieth in an Epistle, and the same hill not long before had burned like the hill of Aetna in Sicil. At the foot of this Hill there groweth Greekish wine or Sack, which some call Vinum Pompeianum or Pompeius wine, which is very good and perfect, and much commended of by the writings of sundry men. The Palace which standeth there taketh name of the village which is near unto it, and is called Pietra biancha, we may call it in English White stone, or whiterocke, builded all within of white Marble, and beautified in the lodgings with chequered work of point devise. In this Palace is made the Image of a Nymph sleeping, and leaning upon a water vessel, out of which there runneth abundance of pure crystal water, which afterward passeth along in troughs or gutters of Marble stone, & hurteth no part of the pavement, the same gutters serving also to keep fish in, like as it were little fishpondes. Surely, I am of opinion, that aswell the ancient Romans as Greeks, termed in old time such buildings Nymphaea, howbeit this is but new, and builded by one that was a counsellor unto the Emperor Charles the fift, about the year of our Lord, as some say, 1530. It hath on the one side the sea hard by, round about on the othersides a goodly plain and open country, the plentifulness whereof is wonderful both of Corn, Oil, Wine, and all manner other good fruits. This which I will speak is hard to be credited, & yet it is true, that there be some Vines found there the grapes whereof being pressed do yield x. or xii. measures of wine, every measure containing iiij. gallons and a half or rather more of our Measures. And this thing also may seem strange, which one hath reported in writing for a truth, that when the North-east wound bloweth, there are brought into the Country of Naples out of Africa such abundance of Quails, that they fall by heaps upon houses that be near to the Sea side, that men may easily take them in their hands. Yea, while they be in their course of flying, and be wéeryed either with contrary winds, or tempest, or length of the journey, they light many times upon some ship, or galley. And last of all to conclude, such is the deliciousness of the Realm of Naples, such the magnificency of the buildings, such the holsomenesse of the wells and water, such plenty of all things which nature bringeth forth into the world miraculous and strange, such Monuments of Antiquities, and finally such store of fruits, and other things wherewith man's life is sustained: it is that not only truly named to be aa part of the happy Campania, but is indeed the Womb, as they say, of fertility, and the fat of Italy and the very horn of plenty, as is in the proverb. All which things when we had viewed very diligently, being not so much wearied with our labour and travel, as that we judged it time to return to our studies: (for the desire which we had to see these things, and the most delectable beholding of them took away all wéerisomnesse) we departed from Naples, & passing along by the most ancient City Caieta: we came to Rome, and from thence we travailed by the Tuskans to Milan. And when I had there arrived, I sojourned there a season, and afterward departed into my native Country. FINIS. Imprinted at London by William How, for Abraham veal dwelling in Paul's Churchyard at the sign of the La●●.