PROFITABLE Instructions;  
Describing what special Observations are to be taken by Travellers in all Nations, States and Countries; Pleasant and Profitable.  
By the three much admired, ROBERT, late Earl o● Essex. Sir PHILIP SIDNEY, And, Secretary DAVISON.  
LONDON: Printed for Benjamin Fisher, at the Sign of the Talbot, without Aldersgate. 1633.   

To the Reader.  
IT hath been lately maintained in an Academical Dispute, That the best travailing is in maps and good Authors: because thereby a man may take a view of the state and manners of the whole world, and never mix with the corruptions of it. A pleasing opinion for solitary prisoners, who may thus travel over the world, though confined to a dungeon. And, indeed, it is a good way to keep a man innocent; but withal as Ignorant. Our sedentary Traveller may pass for a wise man, as long as he converseth either with dead men by reading; or by writing, with men absent. But let him once enter on the stage of public employment, and he will soon find, if he can be but sensible of contempt, that he is unfit for Action. For ability to treat with men of several humours, factions, and Countries; duly to comply with them, or stand off, as occasion shall require, is not gotten only byreading of books, but rather by studying of men. Yet this ever holdstrue; The best scholar is fittest for a Traveller, as being able to make the most useful observation: Experience added to learning, makes a perfect Man.  
It must, therefore, be confessed, That to fit men for Negotiation, the visiting of foreign Countries is most necessary: This kingdom justly glories in many noble Instruments, whose Abilities have been perfitted by that means. But withal it cannot be denied, that many men while they aim at this fitness make themselves unfit for any thing▪ Some go over full of good quality, and better hopes; who, having as it were emptied themselves in other places, return laden with nothing but the vices, if not the diseases of the Countries which they have seen. And, which is most to be pitied, they are commonly the best wits, and purest receptacles of sound knowledge, that are thus corrupted. Whether it be, that they are more eagerly assaulted with vice than others; or whether they do more easily admit any obuiousimpression: however it be; fit it is, That all young Travellers should receive an Antidote against the infectious Air of other Countries.  
For this purpose, diverse learned men have prescribed rules and precepts: which have done much good, however in many things defective. For as he that read a Lecture to Hannibal of the Art of war, showed that himself was no soldier, and therefore unfit to teach a great Commander: so He, that never traveled but in his Books, can hardly show his learning, without manifestation of his want of experience.  
It hath therefore been much desired, that some men who had themselves been Travellers, & had made lest use of their travels, would give some unfailing directions to others. Such are here presented to thee; & in such a volume, as they may be an helpful, though unchargeable companion of thy travel. Pity it is that such monuments of wisdom should have perished for the Authors sakes: men famous in their times for learning, experience nobility, & greatness of place; but the loss would have been thine, which mayst now reap the benefit. Thy favourable acceptance may occasion others to publish larger pieces of this kind, to the increase of their own honour, because for the good of the noble youth of this flourishing kingdom.  
B. F.   

MOST NOTABLE AND EXCELLENT INSTRUCTIONS FOR Travellers.  
FOr your better information in the state of any Prince, or Country, it shall be necessary for you to observe,  

1 The Country.  
2 The People.  
3 The policy and government.   

In the Country you are to consider,  

I. The situation & nature thereof; As whether it be 

1 Island, or continent; near, or far from thesea.  
2 Plain, or hilly; full or scarce of Rivers.    
TWO Quantity, 

1 length,  
2 breadth,  
3 circuit,   where 

also the 

1 Form.  
2 climate,    
III. How it confineth with other Countries; and▪ 

1 What these Country are,  
2 What their strength and riches are.  
3 Wherein they consist.  
4 Whether friends or enemies.    
FOUR The fertility thereof, and what commodities it doth either, 

1 Yield and bring forth, and what part thereof hath been 

or is 

1. Consumed at home.  
2. Vented abroad      
2 Want; and how, and from whence it is supplied.   1. Nature.  
V. Of what strength it is and how defended against the attempts of bordering neighbours, either by 

1 Sea, where may be observed what   

I Ports & havens it hath, & of what  
2 Other defence upon the Coast.   

1 Access  
2 Capacity.  
3 Traffik  
4 Shipping.   

2 Land, what 

1 Mountains,  
2 Rivers,  
3 Marshes,  
4 Woods.     2 Art: 
As what Cities, Towns, Castles, etc. it hath either within the Land, or upon the Frontiers: And how they are  

1 Fortified.  
2 Peopled.    
VI What Universities or places of learning it hath, and of what 

1 Foundation,  
2 Revenue,  
3 Profession.    
VII. What Countries and Provinces are subject thereunto; And what 

1 The same contain in 

1 quantity  
2 quality.    
2 People are for 

1 Number,  
2 Affection    
3 The form of government, and by whom administered.        

Secondly is to be considered the People.  

I. Their number; As whether they be, 

1 Many,  
2 Few.    
II. Quality: As, 
Their trade and kind of life whereunto they give themselves, and whereby they live; As whether by  

1 Exercise of 

1 Mechanical arts and merchandizes.  
2 Husbandry  
3 Arms.    
2 Their rents and revenues.    
III. Kind's and degrees. 

1 Natives 

1 Noble,  
2 Not noble.    
2 Strangers 

1 Denizens.  
2 no denizens       
1 Noble.  
Generally as their  

1 Number,  
2 Quality and degree of Nobility,  
3 Residence and place of abode,  
4 Religion,  
5 Gifts of body and mind, 

where also their 

1 Virtues,  
2 Vices,  
3 Studies,  
4 Exercises.      
6 Profession of life, 

1 Civil,  
2 Material,    
7 Means wherein are 

1 Their revenues and comings in.  
2 Their issue and goings out.    
8 Offices and Authority they bear in the State.  
9 Credit and favour, or disfavour with the 

1 Prince,  
2 People. And upon what cause.    
10 Factions and partialities, if any be, with the grounds causes; and proceedings thereof, 2 Particularly, As their 

1 Original, Antiquity, Arms.  
2 Names & titles of dignities  
3 Alliances, Offsprings, Genealogies.      

Thirdly the Policy and Government.  
In the Policy and government falleth to be considered, 

1. The Laws whereby it is governed.  
2 Persons that govern.    
In the Laws you have to note, 

I. Their kinds; As, 

1 Civil.  
2 Canon or municipal.    
II. Their conformity with the nature of the people.    
The persons that govern are the magistrates, 

1 Sovereign.  
2 Subalternal.    
The Sovereign is either 

1 One, as a monarch.  
2 More, as 

1 Optimates or magmagnates.  
2 Popular.      
In the former may be comprehended 

I. The means whereby he attaineth the same, whether by sovereignty, As, 

1 Succession.  
2 Election.  
3 Usurpation.    
II. How he doth carry himself in administration thereof, where may be observed, 

1 His Court.  
2 His wisdom.  
3 His inclination to 

1 Peace.  
2. War.    
4 How he is beloved or feared of his 

1 People.  
2 Neighbours.    
5 His designments, erterprises, etc.  
6 His disposition, studies, and exercises of 

1. Body.  
2. Mind.    
7 His Favourites.  
8 The confidence or distrust he hath in his people.      
In the things that concern his estate fall chiefly to be considered, 

I His Revenues, 

1 Ordinary,  
2 Extraordinary, abroad and at home.    
3 In his friends and Confederacies you are to consider how and upon what respects they are leagued with him; what help, succour, and commodity he, hath had, or expecteth from them, and upon what ground.  
4 His power and strength for offence and defence are to be measured by the 

1 Strength of his Country.  
2 Number and quality of his forces, for 

1 Nature.  
2 Art.     

1 Commanders.  
2 Soldiers. 

1 Horse.  
2 Foot.    
3 Magazine & provisions for his wars, either by 

1 Sea.  
2 Land.    
4 Wars he hath made in times past are to be considered the 

1 Time,  
2 Cause,  
3 Precedency,  
4 Success.        
The subaltern Magistrate is either, 

1 Ecclesiastical,  
2 Civil.    
Under the titles of the Ecclesiastical Magistrate, you may note, 

1 The Religion publicly professed, the form and government of the Church.  
2 The persons employed therein, as, 

1 Archbishops.  
2 Bishops.  
3 Deans, with the  
4 Abbots 

1 Number.  
2 Degree.  
3 Offices.  
4 Authority.  
5 Qualities.  
6 Revenues.        
The Civil Magistrates subalternal, are those which under the Sovereign have Administration of 

1 The State▪  
2 justice..    
Among the Magistrates that have the managing of the state follow chiefly to be considered, 

I. The Counsel of Estate, 

1 Ordinary, attending on the Prince's person. As the 

1 Great Counsel.  
2 Privy Counsel.  
3 Cabinet Counsel.    
2 Extraordinary, as the Estates of Parliament. 

1 Their number.  
2 Their quality; as, 

1 Place and authority in Counsel.  
2 Their wisdom.  
3 Fidelity.  
4 Credit and favour, 

with 

1 Prince.  
2 People.          
II. What Counsels of 

1 Finances  
2 Wars  
3 Provincials 

He hath, & by whom administered.      
III. Lieutenants and Deputies of Provinces, employed either 

1 At home.  
2 Abroad.    
FOUR Officers, etc. 

1 Admiralty.  
2 Ordinance.    
V. Ambassadors, public Ministers, and Intelligencers, employed with 

1 Princes.  
2 Commonwealths.         

In the administration of justice, you have to consider,  

I. The order and form observed in Causes 

1 Civil.  
2 Criminal.    
II. The persons of the 

1 Precedents.  
2 Confederates.  
3 Advocates.     
Besides these three, occur many other things to be observed; as the Mint, valuation of Coins, Exchanges, with infinite other particularities, which for brevity's sake jomit; and which yourself by diligent reading, observation, and conference may easily supply.    

TWO EXCELLENT LETTERS CONcerning Travel:  
One written by the late Earl of ESSEX, the other by Sir Philip SIDNEY.  
LONDON; Printed for Benjamin Fisher, at the Sign of the Talbot, without Aldersgate. 1633.   

The Late E. of E. his advice to the E. of R. in his travels.  
My Lord,  
I Hold it for a principle in the course of Intelligence of State, not to discourage men of mean capacity from writing unto me; though I had at that same time very able advertisements: for either they sent me matter which the other omitted, or made it clearer by describing the circumstances, or, if added nothing, yet they confirmed that which coming single I might have doubted. This rule I have, therefore, prescribed to others, and now give it to myself. Your Lordship hath many friends who have more leisure to think, and more sufficiency to counsel than myself; yet doth my love direct these few lines to the study of you. If you find out nothing but that which you have from others; yet, perhaps, by the opinion of others, I confirm the opinion of wiser than myself Your Lordship's purpose is to travel; and your study must be what use to make thereof. The question is ordinary, and there is to it an ordinary answer; that is, your Lordship shall see the beauty of many Cities, know the manners of the people of many Countries, and learn the language of many Nations. Some of these may serve for ornaments, all of them for delight: But your Lordship must look further than these things; for the greatest ornament is the beauty of the mind, and when you have as great delight as the world can afford you, you will confess that the greatest delight is Sentire teindies fieri meliorum. Therefore your Lordship's end and scope should be, that which is moral Philosophy, we call Cultum Animi, the gifts and excellencies of the mind. And they are the same as those are of the body, Beauty, Health, & strength. The beauty of the mind is showed in grateful and acceptable forms and sweetness of behaviour; and they that have that gift, cause those to whom they deny any thing, to go better contented away, than men of contrary disposition do those to whom they grant. Health of mind consisteth in an unmoveable constancy and freedom from passions, which are indeed the sickness of the mind; strength of mind is that active power which maketh us perform good and great things, as well as health, and even temper of mind keepeth us from evil and base things. First, these three are to be sought for, although the greatest part of men have none of them. Some have one and lack the other two; some few attain to have two of them, and lack the third; and almost none of them have all.  
The first way to attain to experience of forms or behaviour, is to make the mind itself expert; for behaviour is but a garment, and it is easy to make a comely garment for a body that is well proportioned; whereas a deformed body can never be helped by Tailor's art, but the Counterfeiting will appear. And in the form of the mind it is a true rule, that a man may mend his faults with as little labour as cover them.  
The second way is by imitation; and to that end, good choice is to be made with whom we converse. Therefore your Lordship should affect their company whom you find to be worthiest, and not partially think them most worthy whom you affect.  
To attain to the health of the mind, we must use the same means which we do for the health of our bodies; that is, to make observance what diseases we are aptest to fall into, and to provide against them: for Physic hath not more remedy against the disease of the body, than Reason hath preservatives against the Passions of the mind.  
To set down means how a man may attain to the active power mentioned in this place, (I mean strength of mind,) is much harder than to give rules in the other two: For behaviour and good form may be gotten by education; and health, and even temper of the mind, by good observation; but if there be not in nature some partner in this active strength, it can never be attained by any industry; for the virtues that are proper unto it, are Liberality, Magnanimity, Fortitude & Magnificence: And some are by nature so covetous, and cowardly, as it is as much in vain to inflame or enlarge their minds, as to go about to plough the Rocks. But where these active virtues are but budding, they must be repaired by ripeness of judgement, and custom of welldoing. Clearness of judgement makes men liberal, for it teacheth them to esteem of the goods of Fortune, not for themselves (for so they are but jailors to them) but for their use, for so they are Lords over them. And it maketh us know, that it is Beatius dare, quam accipere; the one being abadge of Sovereignty, the other of subjection. Also it leadeth us to Fortitude; for it teacheth, that we should not too much prize life, which we cannot keep; nor fear death, which we cannot shun; That as he which dieth Nobly, doth live for ever; so he that doth live in fear, doth die continually. I shall not need to prove these two things; for we see by experience, they hold true in all things which I have hitherto set down. What I desire or wish, I would have your Lordship to take in mind, what it is to make yourself an expert man, and what are the general helps which all men must use which have the same desire. I will now move your Lordship to consider what helps your travel will gain you.  
First, when you see infinite variety of behaviour and manners of men, you must choose and imitate the best; when you see new delights that you never knew, and have passions stirred in you which you never felt, you shall know what disease your mind is aptest to fall into, and what the things are that bred that disease: When you come into Armies, or places where you shall see any thing of the wars, you shall conform your natural courage to be fit for true Fortitude; which is not given unto man by nature, but must grow out of the discourse of reason: And lastly, in your travel you shall have great help to attain to knowledge, which is not only the excellentest thing in man, but the very excellency of man.  
In Manners, your Lordship must not be caught with novelties, which are pleasing to young men; nor infected with Custom, which maketh us keep our own all graces, and participate of those we see every day; nor given to affectation, which is a general fault amongst English Travellers; which is both displeasing & ridiculous.  
In discovering your passions, and meeting with them, give no way, or dispense with yourself, resolving to conquer yourself in all; for the stream that may be stopped with a man's hand at the Springhead, may drown whole Armies when it hath run long.  
In your being in wars, think it better at the first to do a great deal too much than any thing too little; for a young man, especially a strangers first actions are looked upon, and Reputation once gotten, is easily kept; but an evil impression conceived at the first, is not easily removed.  
The last thing I am to speak, is but the first you are to seek; It is Knowledge. To praise knowledge, or to persuade your Lordship to seek it, I shall not need to use many words; I will only say, Where it is wanting, that man is void of any good.  
Without it there can be no Fortitude, for all dangers come of fury, and fury is passion, and passions ever turn to the contraries; and therefore the most furious men, when their first blast is spent, be commonly the most fearful.  
Without it, there can be no Liberality; for giving is but want of audacity to deny, or else discretion to poise.  
Without it, there can be no justice; for giving to a man that which is his own, is but chance, or want of a corrupter or seducer.  
Without it there can be no Constancy or Patience; for suffering is but dulness or senselessness.  
Without it there can be no temperance; for we shall restrain ourselves from good as well as from evil. For he that cannot discern, cannot elect or choose. Nay, without it, there can be no true Religion; all other devotion being but a blind zeal, which is as strong in Heresy as in Truth.  
To reckon up all the parts of knowledge, and to show the way to attain to every part, is a work too great for me to undertake at any time, and too long to discourse at this time; therefore I will only speak of such a knowledge as your Lordship should have desire to seek, and shall have means to compass: I forbear also to speak of Divine knowledge, which must direct our Faith; both because I find my own insufficiency, and because I hope your Lordship doth nourish the seeds of Religion, which during your education at Cambridge were sown in you: I will only say this; That as the irresolute man can never perform any action well; so he that is not resolved in Religion, can be resolved in nothing else. But that Civil knowledge which will make you do well by yourself, and good unto others, must be sought by Study, by Conference, and observation.  
In the course of your Study, & choice of your book, you must look to have the grounds of learning, which are the Liberal Arts; and then use study of delight but sometimes for recreation, and neither drown yourself in them, nor omit those studies whereof you are to have continual use. Above all other books, be conversant in Histories, for they will best instruct you in matters Moral, Politic, and Military, by which, and in which you must settle your judgement.  
I make Conference the second help to Knowledge in order, though I find it the first and greatest in profiting; and I have so placed them, because he that is not studied, knoweth not what to doubt, nor what to ask. To profit much by Conference, you must choose to confer with expert men; for men will be of contrary opinions, and every one will make his own probable. In Conference be neither suspicious, nor believing all you know, what opinion soever you have of the man that delivereth it, nor too desirous to contradict. I do conclude this point of Conference with this advice, That your Lordship should rather go an hundred miles to speak with one wise man, than five miles to see a fair Town.  
The third way to attain to Knowledge is Observation, and not long life, nor seeing much; because as he that rides a way often, and takes no care of notes or marks to direct him if he come the same way again to make him know where he is if he come unto it, he shall never prove good guide; So he that liveth long, and seeth much, and observeth nothing, shall never prove any wise man.  
The use of Observation is in noting the coherence of causes, effects, counsels, and succcesses, with the proportion and likeness between Nature and Nature, Fortune and Fortune, Action and Action, State and State, Time past and Time present. Your Lordship now seeth, that the end of Study, Conference, and Observation is Knowledge; you must know also that the true end of knowledge is clearness and strength of judgement, and not ostentation, or ability to discourse; which I do the rather put your Lordship in mind of, because the most part of Noblemen and Gentlemen of our time have no other use nor end of their learning but their Tabletalk. But God knoweth they have gotten little that have only this discoursing gift; for though like empty vessels they sound loud when a man knocks upon their out sides; yet if you peer into them, you shall find that they are full of nothing but wind.  
This rule holdeth not only in knowledge, or in the virtue of knowledge, or in the virtue of Prudence, but in all other virtues.  
I will here break off, for I find that I have both exceeded the convenient length of a Letter, and come short of such discourse as this subject doth deserve.  
Your Lordship, perhaps, may find many things in this paper superfluous; and most of them, lame. I will, as well as I can, supply that defect upon the second advertisement, if you call me to an account. What confusion soever you find in my order or method, is not only my fault (whose wits are confounded with too much business) but the fault of this season, being written in Christmas, which confusion and disorder hath by tradition not only been winked at, but warranted. If there be but any one thing which your Lordship may make use of, I think my pains well bestowed in all. And how weak soever my counsels be, my wishes shall be as strong as any man's for your Lordship's happiness.  
Your Lordship's affectionate Cousin, E. Greenwich, Ianu. 4. 1596.  
Postscript.  
IF any curious scholar happening to see this discourse shall quarrel with my division of the gifts of the mind, because he findeth it not perhaps in his book, and faith that health and even temper of mind is a kind of strength, and so I have erred against the rule, that Membra dividenda non debent confundi; I answer him, The qualities of health and strength, as I have set them down, are not only unlike, but mere contraries, for the one bindeth the mind & restraineth it, the other raiseth and enlargeth it.   

A Letter to the same purpose.  
MY good Brother; you have thought unkindness in me, that I have not written oftener unto you, and have desired I should write unto you something of my opinion touching your travel; you being persuaded my experience therein to be something, which I must needs confess; but not as you take it. For you think my experience grows from the good things which I have learned: but I know the only experience which I have gotten, is, to find how much I might have learned, & how much indeed I have miss, for want of directing my course to the right end, and by the right means. I think you have read Aristotle's Ethiques; If you have, you know it is the beginning & foundation of all his work, the end to which every man doth and aught to bend his greatest and smallest Actions, I am sure you have imprinted in your mind the scope and mark you mean, by your pains, to shoot at. For if you should travel but to travel, or to say you had traveled, certainly you should prove a pilgrim, no more. But I presume so well of you (that though a great number of us never thought in ourselves why we went, but a certain tickling humour to do as other men had done,) you prupose, being a Gentleman borne, to furnish yourself with the knowledge of such things as may be serviceable for your Country & calling. Which certainly stands not in the change of Air, (for the warmest Sun makes not a wise man) no, nor in learning Languages (although they be of serviceable use) for words are but words in what Language soever they be; and much less in that all of us come home full of disguisements not only of apparel, but of our count nances, as though the credit of a Traveller stood all upon his outside: but in the right informing your mind with those things which are most notable in those places which you come unto. Of which as the one kind is so vain, as I think, ere it be long, like the Mountebanks in Italy, we Travellers shall be made sport of in Comedies; so may I justly say, who rightly travels with the eye of Ulysses, doth take one of the most excellent ways of worldly wisdom. For hard sure it is to know England, without you know it by comparing it with some other Country; no more than a man can know the swiftness of his horse without seeing him well matched. For you that are a Logician know, that as greatness of itself is a quantity, so yet the judgement of it, as of mighty riches & all other strengths stands in the predicament of Relation: so that you cannot tell what the Queen of England is able to do defensively or offensively, but by through knowing what they are able to do with whom she is to be matched.  
This therefore is one notable use of Travellers; which stands in the mixed & correlative knowledge of things, in which kind comes in the knowledge of all leagues betwixt Prince and Prince; the topographical description of each Country, how the one lies by situation to hurt or help the other, how they are to Sea, well harboured or not, how stored with ships, how with Revenue, how with fortification & Garrisons, how the people, warlike trained or kept under, with many other such warlike considerations; which as they confusedly come into my mind, so I, for want of leisure, hastily set them down: But these things, as I have said, are of the first kind which stands in the balancing one thing with the other.  
The other kind of knowledge is of them which stand in the things which are in themselves either simply good or simply evil, and so serve for a right instruction, or a shunning example. Of these Homer meant in this verse, Qui multos hominum mores cognovit et urbes. For he doth not mean by Moors, how to look, or put off ones Cap with a new found grace, although true behaviour is not to be despised: marry my Heresy is, that the English behaviour is best in England, and the Italians in Italy. But mores he takes for that from whence Moral Philosophy is so called; the certainness of true discerning of men's minds both in virtue, passion, and vices. And when he saith, Cognovit urbes, he means not (if I be not deceived) to have seen Towns, and mark their buildings; for surely houses are but houses in every place, they do but differ secundum magis et minus; but he intends to their Religion, Policies, ●awes, bringing up of children, discipline both for war and peace, and such like. These I take to be of the second kind which are ever worthy to be known for their own sakes. As surely in the great Turk, though we have nothing to do with them, yet his Discipline in war matters is, propter se, worthy to be learned. Nay, even in the kingdom of China, which is almost as far as the Antipodes from us, their good Laws and Customs are to be learned: but to know their riches and power is of little purpose for Us; since that can neither advance us, nor hinder us. But in our neighbour Countries, both these things are to be marked, as well the latter, which contain things for themselves as the former which seek to know both those, and how their riches and power may be to us available, or otherwise. The Country's fittest for both these, are those you are going into. France above all other most needful for us to mark, especially in the former kind. Next is Spain & the Low-Countries, than Germany; which in my opinion excels all others as much in the latter Consideration, as the other doth in former, yet neither are void of neither▪ For as Germany me ●●inks doth excel in good laws and well administering of justice; so are we likewise to consider in it the many Princes with whom we may have league; the places of Frade, and means to draw both Soldiers and furniture there in time of need. So on the other side, as in France and Spain we are principally to mark how they stand towards us both in power and inclination; so are they, not without good and fitting use, even in the generality of wisdom to be known; As in France the Courts of Parliament, their subulter jurisdiction, and the it continual keeping of paid Soldiers: In Spain, their good & grave proceedings, their keeping so many Provinces under them, and by what manner; with the true points of honour. Wherein since they have the most open conceit wherein they seem over curious, it is an easy matter to cut off when a man sees the bottom Flanders likewise, besides the neighbourhood with us, and the annexed considerations thereunto, hath diverse things to be learned, especially their governing their Merchants & other trades. Also for Italy, we know not what we have, or can have to do with them, but to buy their Silks and Wines: And as for the other point, except Venice, whose good Laws and customs we can hardly proportion to ourselves, because they are quite of a contrary government; there is little there but tyrannous oppression, and servile yielding to them that have little or no right over them. And for the men you shall have there, although indeed some be excellently learned, yet are they all given to counterfeit learning: as a man shall learn among them more false grounds of things then in any place else I know. For from a Tapster upwards, they are all discoursers in certain matters and qualities; as Horsemanship, weapons, waiting; and such are better there then in other Countries: But for other matters, as well (if not better) you shall have them in nearer places.  
Now resteth in my memory but this point, which indeed is the chief to you of all others; which is, the chief of what men you are to direct yourself to, for it is certain no vessel can leave a worse taste in the liquor it contains than a wrong teacher infects an unskilful hearer with that which hardly will ever out: I will not tell you some absurdities I have heard some Travellers tell; taste him well before you drink much of his Doctrine And when you have heard it, try well what you have heard before you hold it for a principal; for one error is the mother of a thousand. But you may say, how shall I get excellent men to take pains to speak with me? Truly in few words; either much expense or much humbleness.  
FINIS.