A TREATISE OF DIRECTION, HOW To travel safely, and profitably into foreign Countries.  
Written by Thomas Neale of Warncford, in the County of Southampton, Esquire.  
Oh youth! a greater order doth arise  
Of daily Chances: let it not suffice  
To see th' adjoining France: but bravely know  
The farthest ●ster, and the winds that blow  
From Northern Boreas: see fair Egypt's strand,  
And that hot Eastern Nabathean land  
That views the rising Sun: and that which calls  
Itself from these red beams, where Phoebus falls.  
That at the last thou happily mayst come  
Wiser than great Ulysses to thy home.  Petronius. 
LONDON, Printed for Humphrey Robinson. 1643.   

To his dearly beloved Brother, Mr. William Neale at Tours in France, or elsewhere these.  
IF all men in a manner (most dear Brother) applying themselves unto any action of consequence, may seem to need, a Counsellor and director: much more certainly may he want this aid, which wandereth through uncertain passages, and walketh through the unknown ways of an unstable conversation. And since (as it seemeth to me) that man hath good, and propitious luck, which in his doubtful extremities may have the opportunity to fly unto wholesome and grave counsels: there can nothing be more happily assigned unto an ingenuous, and well educated nature, than some path or learned direction, which may be rather signed with the lively portraiture of eloquence, then with lime or chalk-stone. This noble faculty, I must confess, I cannot boast, because it is both unseemly for a teacher of naked truth, to use the adulterate flourishes. of rhetoric, and also, because it is so meanly apparent in me, that it will presently decay, if it should be brought before, the judicious lights of these times: only my chief aim is in this Treatise, to show and breath forth the ingenuous candour of my mind; and my brotherly affection towards you; if those rules, which in the following subject be proposed, may by you be received with the like kind inclination. There are some (I persuade myself) of a light and brainsick condition, which (being also not few in number) desire to borrow no directions from the store-house of learned philosophy: and so much contemn the rules of contemplation, and the demonstrations which are deduced from our solitary thoughts, that they suppose these Canons, but mere ridiculous, and crazy fancies, and the vain blasts of swelling air. But how much you contemn the sottish opinion of these men, and dislike of this most pernicious tenet against all virtuous proceedings I am very well acquainted: having in your childish years, heard your labotious essays, most elegantly for that age employed, in the praises and commendations of contemplative men; for there is no man without all question, which desireth (with Ennius) to live the life of a reasonable creature, but doth cordially admire learning, and desireth to salute those sweet flowers of Science, from whose fragrant beds, sundry ohoyce compositions of elocution doth arise, whereby ordinary things, may be understood with delight, and obscure things may be made easy by industry. So general and learned a Mistress is Theory, joined with the discreet practice of things, that from this store-house for all uses, will not be wanting matter and workmanship, to supply the richness of our wits, for intention, judgement, or the final ends of our enterprises. Those things therefore (Dearly ●steemed brother) which I deduce from this Magazine, and in the subsequent Tract, do propose unto you; I entreat you not to undervalue, until the second consideration, the third reading over, and the fourfold more accurate knowledge (Than yet your years are capable of) of human subtleties and affairs, may convict men in these present directions, an importunate affecter of trifling observations, or a bringer forth of such productions, which are obscure, and erroneous from that round Cylind●r of virtue's peregrination. Neither can I conceive, that you spend your precious time amiss, when you cast your eyes, and your most serious faculties upon learned discourses, as though that these were but employments for idle times, and hindrances to affairs of consequence; thinking it a childish practice, (as many do,) to meditate, or write out any learned Contemplation. Believe me, those follies which they that affect this laziness, commit, are mere frivolous ravings, and oftentimes, not valuable in the right scale of reason, to turn down the weight of a cracked nutshell. Avoid them; for rightly doth Homer instruct you, in his first book of the learned traveller; under the person of Telemachus;  
It fits thee not (now age more wisdom brings)  
Still, for to follow those same childish things.  
Dated at Warneford April 3. 1638.  
Farewell.   

To the Reader.  
MAny there are (Courteous Reader,) which have and do daily observe, to their due commendation, in the voyages they undertake, things worthy the eternal register of fame: and some have not been wanting in all ages which in the words of that learned man (Gaspar Waserus) non tantum transcurrendo, corpora hominum aspiciunt, sed etiam animos, atquererum momenta, non margins, aut super fines introspiciunt: But few or none, which have prescribed the exact and profitable limits, which ought to direct this laudable purpose. And therefore I have observed it to be a custom (perhaps, where it is well sorted, not unprofitable) among those which send forth their sons, pupils, or kinsmen to travel, to elect some discreet, and well experienced Companion, which may more safely waft them to their own homes back again, through many tempests, that continually use to assault those which journey from their homes. But these do not always fulfil the intentions of the Directors, or rather employers; because frequently most men belie or overween their own sufficiency: and (which is worse) usually overshadow, by their cunning demeanour, at or before their election, their ownen vices.  
I have therefore thought it, in my opinion, always a profitable work; if any (which bath ability for directions of this quality) studious, and sober man, would, collect, to necessary and pertinent heads, such monitions cautions, and observations, which might be easily found out: whereby the hot spirits of some novices may be wholesomely restrained and faithfully instructed. For these dumb counsellors, are commonly most trusty, and carry with them in their prudent directions, collected from both reading and experience more solid profit: then those which either readily spend their judgements without meditation, or at leastwise have no other but transitory and superficial knowledge. Finding therefore none that hath in our vulgar language (to my remembrance) undertaken this profitable essay; I have adventured to make public a small treatise of direction how to travel profitably, and safely into foreign Countries; which in another idiom I had some 4 years since addressed, to a near and dear traveller of my acquaintance. The original shall hereafter appear, (although not so fully furnished) if this impolished translation, with the not altogether unnecessary additions may pass without the censure of the critical, and with the allowance of the Courteous reader. I well know the presses groan with the weight of pamphlets and (since this most happy invention) innumerable books of all sorts lie moulding in most private studies, and libraries, fearing the worms, and desiring their readers. Nay many judicious volumes of former, and modern times do now cum blattis et tincis rixari; whilst many more idle vanities or raging follies do busymens' minds upon worse employments. Sed (in the phrase of Baudius) quae est ista profusio temporis in hac vitae brevitate, tantaque copia rerum scitu dignissimarum, tempus tanquam rem vacuam aut noxiam super vacuis impendere? nec supervacuis tantum sed noxiis, utquae dulcedine quadam sui, praeclarissima quaeque ingenia alliciant ad se, & avocent a melioribus? expertus loquor, nec quisquam tibi mihi ve verba dederit, ut in plurimorum nugis, magnum aliquod aut secretum bonum inesse suspicemur. I have therefore provided a remedy in this little treatise to mitigate this disease, for myself and others (if they will as many do,) have any confidence of an unknown physician. Here also the patient may trust without danger; and knowing once the quality of the potion, take as little as it pleaseth himself. For the needless (which some perhaps, male volent esteemers of other men's endeavours, may object) subject of this book; I will answer with a learned Philologer: Stultum est, certe serum nimis jam demum incipere misereri chartarum, quae tam diù, tam miserè, sine omni gratia perierunt, & pereunt quotidie. Besides, Scribimus indocti doctique And there is not (if we believe Pliny) any book out of which the laborious, and candid reader, may not collect some profit. How ever I have made it public for to serve my own turn; who have now one, I may not repent to leave this unto, as a legacy, or direction. But I would be willing to benefit more, and amongst the rest my courteous, and benevolent reader otherwise.  
Optarem ut placeam, sin minus ut taceam  
From my house. At Warneford.  
T. N. 3. Feb. 1642.   

A Treatise of direction; how to travail profitably, and safely into foreign Countries.  
NOw therefore, that we may methodically sign those precepts, which in the epistle we have generally premised, it will not be impertinent to bring before the reader, their logical distribution: and first that we may profitably bend our directions, let us behold the end, unto which, your resolution and my speech ought to be referred. The end therefore of discreet travail, is wisdom: which undertaken with a fortunate preparation, is circumscribed with two bounds, to wit, men travail for experience sake, and the hardening of the bodies faculties; or, for to better the gifts of the mind. The first cause of experience, and bettering the inward parts, carried Plato into Egypt, Pythagoras into those regions of Italy, which were then called, the greater Graecia, and ushered Apollonius (that I may use the words of Hierom) unto the scorched deserts of India, and the secret conclave of the sun. The latter moved those great warriors (if we allow not the desire, of renown to be the only cause) Alexander and Julius to take far journeys, that they might not only in words, but in verity prove themselves as well hardy, as valiant.  
Therefore that great Macedonian monarch, when he observed a Common soldier frozen almost to death by passing through those mountainous Counties; descending from his throne, or chair of state, placed the half dead soldier therein, that after those delicacies of ambition, which he bought by the endeavours of the common soldier, he might obtain the fame of a compassionate and hardy man. So often Julius Caesar, that true, and legitimate son of Mars, as well in his descent, as actions, was wont to take, not only the same diet, and lodging with the meanest of his soldiers: but some times upon especial occasion, he was used to prevent the marches, and with incredible celerity to pass one hundred miles within the compass of one day. Rightly did these famous chief●aines understand that true, and ancient sentence of the poet Timocles in Atbenaeus: 1. 6.  
Each noble soul most labours takes, for why?  
His honour's issue from his industry.  
Heated with this Imagination, did Alexander after the laborious siege of the City Oxidrace, leapt in a most ardent sweat, into the river Cephysus: that by enduring at the same time the heat of the south, and the cold of the north, he might show the strong composition of his body, and the Invincible tolerance of his mind. But much more was the wonderful tolerance of the philosophers, as though there had among them been this only strife, which should be able to endure most. For Zeno the master or beginner of the Stoic sect, when he might have lived safe in his own country, traveled out of desire of increasing his knowledge, and showing his constancy, into Sicily, to the City of Phalaris that most inhuman Tyrant, named Agrigentum, being so confident of his town abilities in enduring, saith Valerius l. 3. that by his precepts, the barbarous ferity of the people, and cruel savage in humanity of the Tyrant himself might be mollified. A Philosopher also of the same name being entertained by Nearchus likewise a most fierce Tyrant, and after some conspiracy against him being taken and also freed from the tortures of the rack upon hope of some farther Confession, approaching near unto that monster of men, he so strongly fastened with his teeth upon the ear of the Tyrant, that he bit his ear from his head; neither left his hold until his bowels were plucked forth. Strange are the examples of Anaxarchus, Theodorus, Caelanus the Indian, & of other Gymnosophists, which we read of their tolerance in this, and other authors: all which to add unto this topic will be both tedious, and unnecessary. And certainly this is most plainly Confessed, by all that read the examples of histories, that men which have been Inclined to travail have nothing so much desired, as glory, and credit, amongst those foreign nations where they have been entertained, which some have endeavoured to obtain by the vigour of the mind, and the faculties of an understanding, shining with the sparks of virtues and learning: others have laboured to get by the vastness, strength, patience, and agility of their bodies. But this ostentation of bodily strength is more sordid, than the other, which is most ingeniously deciphered by the witty Poet martial.  
Hoc ego tuque sumus: sed quod sum non potes esse.  
Tu, quod es è populo, quilibet esse potest.  
We both have human shape: but what I am  
Do what thou wilt, thou canst scarce ever be.  
But such a one as thou, each cobbler can  
Or any worm of the Vulgarity.  
Homer also, a most exquisite moral Philosopher and Poet, being about to design the perfect lineaments of a discreet traveller, doth not assign him the strength of Ajax, or the choleric fury of Diomed, but under the person of Ulysses frameth him, a subtle observer of men's manners and rites politic; for this was he,  
Which often and with good discretion saw  
Each city's manners, and each nations Law.  
And many troubles harboured in his mind  
How he again his native home might find.  
Or as Horace paraphraseth:  
Which conqueror of Troy, had many seen  
Of Cities, and in many places been:  
Which by providing for his sottish Crew,  
Himself into full many Troubles drew.  
And yet by strict observance of what's past  
Through many waves, saw his own home at last.  
As it were exemplarily treading out the paths of the most grave Philosophers, and Travaling to learn experience, and teach prudence. Not as many brainsick travellers do in these times; which live from day to day, as the proverb is; and being overheated by a furious brain, do skip inforraigne Countries, without method or discretion, from one place to another: or inflamed with an incessant desire of dancing up and down, practise nothing else, but to advance their unruly and headlong passions. These a consideration of their universal emptiness both in brain and purse (any wise and prudent man would suppose) if they had but one dram of discretion, would send back, although with loss into their Countries. Infinite numbers of which summer Birds, that are only like swallows or cuckoos, good for the sack and smoke in the chimneys, do so overheate themselves with hot exotic wines and fruits, perpetually gowstering on the French or Italian delicates, that scarce one of 10 returneth home alive. How many at the assault of the groin and Lisbon, when Don Antonio the base would have recovered Portugal, were sent unto their latest homes in a foreign soil by heedless devouring of outlandish food; here numbers died (as one speaketh) and distempers were conquerors over the English Victors. The same fortune run many of our young lusty merchants and mariners In Java, at Bantam; at the Moluccaeses, Amboina, Banda, the gulf of Bengala, Coromandel, Pegu, Tenussery, Mocasser, Achen, Sumatra, Zeilan, and finally in all those hot Countries of China and Japon; which do overthrow your health with the hot fruits of those Countries, and by excessive drinking of a strong wine, Called Arecca, Common throughout all the east, and with the contagious women, and almost as Contagious heat of the Country. And many (if not to many) are those, which wearied with the delights of their own Country, see Italy, Spain, France, upon as hard conditions: which besides the Inconvenience of French affronts, and Rodomantodo duels, spanish Inquisitions, and Italian suspicions (with Naples buttons sometimes to boot) run them into many irrecoverable hazards. Pity it is (saith a discreet traveller) that the parents, tutors; guardians, and friends will permit, much less egg on rash inconsiderate hot headed spirits, and vain glorious brainsick youths; whose only studies at home hath been their cup, pipe and some butterfly Vanities, from the frying-pan into the fire; from domestical into foreign madness; as though the change of air for a feau'rish body & an ill tempered mind, were to be preferred near the seaside, when as Horace rightly sayeth,  
Those which beyond the sea do run  
Ill taught, the climate only change  
But not their minds, now quite undone  
Since they were suffered thus to rage.  
For if the most Crafty Ulysses himself could scarce after Innumerable hazards, and loss of his companions, see the smoke fume out his own palace in Ithaca, and was known by none of his friends, except by one old mastiff (which it seemed lived longer than curs do now a days) what shall we think of their unhappy courses, which having neither wit, age, nor experience; ruin all their patrimony at home, and cannot spare, when they most abound? Certainly such brainsick skippers (as Lipsius speaketh) are like to return more fools than they went forth. For such endeavour not to make better their minds faculties; but only desire to jette up and down, that they may know the length of the ways, and the names of the cities. There ought therefore to be limits, and bounds set before these travellers, or rather Skippers, that may opportunely keep them in the path way of discretion.  
The first limit therefore ought to be, the Consideration of our purpose; and to what end (as the Poet speaketh, we are ordained, what the order of things is, what Course of life will befit us; what may be the vocation of our necessity and Inclination.  
Also whether it be convenient for our natural addictions, the health of our bodies, the profit of our affairs, and the manner of our Conversation to travel. Then it is necessary to observe into what kind of regions, and sorts of men we are to pass: as also what things are necessary for such a resolution: and in all these circumstances we must take great care lest we be deceived. That which follows is that we must have a regard of welsetling those things we leave behind us, and not (as some do) ought we to think, that our estates will follow us from one land unto another. There must be some certain end (as Persius saith) unto which we must direct our actions, and a certain mark or scope to be aimed at, must always be before us. The longest day hath a night following, which Cometh although slowly, yet at length it arriveth by degrees. The long journey too hath an end, and breatheth into a fainting period it being the general aim of all discreet travellers, there to die, where they have been borne, to end their lives in their native soil although, as the Ancient Poet hath it.  
To heaven still, we find an equal way  
Whither at home, or else abroad we stay.  
Yet (as Tully speaketh) our Country hath in it a certain enticing sweetness, and delight, that young men oftentimes do affect the very beams of those houses in which they were borne. Wherefore let every discreet traveller, build or settle some mansion in his own Country, if he be able; that he may be the more gratefully received at his return: otherwise he is rather an exile then a traveller, neither traveleth such an one that he may come home more sufficient, and better instructed: but if he repass by chance, that he may appear more desperate, and unhappy. Or oftentimes it happeneth, that he which contemneth, and Slighteth his Country, is slighted also by his Country. Therefore let each traveller settle his affairs, as well, as he may, before his departure. For in his own Country and family each wise man doth use first to begin uniformity.  
These things being warily observed, it is necessary to purge the mind from the dregs of ill humours, and violent passions: and first of those innate bitternesses, which with their sharpness infect each thing we taste: next those impolished crudities, which may disgust foreign nations. For every several climate hath amongst the ruder sort of Inhabitants some humours, and whimsies predominant; which carry with them a distaste being judged by the palate of a stranger. so the French are accounted unconstant and rash; the Spaniards proud, and vainglorious; the Italian suspicious and revengeful; the Germans, blockish and heavy; the Sicilians, Luxurious and effeminate; the Polonian, barbarous and insolent; the ruff, cruel, and yet parasitical; the Hungarian, furious and distasteful. Generally also the Europeans are dreadless and rash, the Asians slothful and effeminate; the African subtle and merciless; the American savage and heathenish. Our extravagant humours therefore, when we travel are to be polished with the razor of a mild and well qualified temper, that a man may Converse with foreigners, without shame to his countrymen, or offence to strangers. For nothing, in my opinion is more dangerous, and mad then for a traveller in strange regions to commit those things, which being not fitted to the civility and custom of the places, he converseth in, may call into question the genius of his Country, and the Ability of his own discretion; so that if any sudden affront or mischance happen, he may seem to bear it deservedly, whilst his own ill carriage may be made the occasion of his unhappy success.  
It is therefore a very necessary and considerable work for all discreet travellers to clear themselves of the burden of unnecessary passions before they depart from home. For it is a very difficult matter to polish one's education in that place, where all the faculties of nature are so put out of order, that scarcely our best endeavours can free ourselves from many hazards, and inconveniences. For aptly doth agree to many, which neglect this rule, that saying of the Poet Horace:  
They change of totimes the clime  
not manners, which do pass  
Their Country shores— Yea often (as Seneca hath it) passions, the frailties and Infirmities of human nature do most frequently follow those wanderers, which depart from their Country out of a vain weariness or Curiosity: whilst those sincere abilities which they possessed at home are infected with exotic contagions. Neither are those passions eased or cured by time, which are rather increased by practising. Trifles. And in another place the same learned and judicious Philosopher: Thou art about to change thy Country: but observe, if by avoiding that, thou canst avoid thyself; and not rather contrariwise; thou bearest not about thee, the aggravation of thy mischievous passions.  
As those which are sick of a fever unquietly toss, and tumble themselves about, vainly hoping for ease: so many times do those, which being sick and diseased in their minds change climates, desiring to remedy their ungoverned affections. For this is the way rather to uncover, then to take away the disease: to confess & betray this inward hair, and not to heal it. Elegantly saith the Roman wise man: It is the property of a sick man to endure nothing long, but rather to use changes as remedies. Hence are those wandering peregrinations undertaken, and many shores passed over, and sometimes by land, other times by sea, overwearied inconstancy contemning her pleasant abode, is employed. Such therefore do rather fly away from, then avoid troubles, as that hart in Virgil.  
Whom 'mongst the Cressian forests with a dart  
The huntsman wounds: he feeling once the smart  
Flies swift away, & to the woods is gone,  
The Cretan woods, and now forgets his home.  
But yet this flight is but to little purpose, because as the same Poet adds.  
Unto his side doth stick  
The barbed dart, which first his ribs did prick.  
Therefore before a discreet traveller doth undertake any journey or Peregrination, he ought to reduce his passions to the rule of Tranquillity; that so he may walk in the paths of reason, and felicity. Let his Course also look generally upon that which is virtuous: For that which in itself is honest, is profitable for all men: as the observation of customs, habits, rites, governments of those men and commonwealths which we see; which ought not to be negligently forgotten, or supinely observed. And therefore most wisely did those Ancients, and amongst our later travellers, some few of the most judicious, which did commit to their brief note-books the adventures of each day: and the notable Acts of each week to their diaries, Kalendars & Ephemerides; from the concise magazine of which small library, they might (in Macrobius his sense) as from a store-house, drawn out plenty of provision, to put of the famine or barrenness of oblivion, or their confused memorials. For the Table book, and this brief kind of writing, is the index & life of memory; and may be made the ingenious enlargement, of those things, which new matter may consummate, and finish. Upon this grass let each laborious ox ruminate, that at length, he may be be able to tread out the pure and solid corn of observation. And lest the form of this kind of observation may halt, in a judicious traveller ought to instruct his mind with the arts (amongst which painting and limning are of best account) and liberal sciences, that with their aid and direction, their notes may be reduced to a methodical order and form. Not after the manner of some ignorant Triflers, which while they want matter, and udnerstanding, gather together heaps of vanities; or being blinded with faction and prejudice only sort but such things, which are pleasing to their passions, and the Current of the times; utterly neglecting, and refusing those things, which may either rectify the error, or amend their judgement, but how to support these jnjudicious wanderers, the general Topiques which follow may not unfitly be observed.  
Now therefore will I endeavour to sign out limits, which may regularly direct those, which purpose to touch upon foreign shores. It shall be therefore necessary for those which enter a strange Country, to observe these two things; with whom to remain, and in what place. For some, whilst they pass not to the chiefest and most noted places of the country they now are in, but to some sordid and meant towns, rather seek a lurking for corner their ignorance, than a place for instruction. A stranger therefore must labour and endeavour, (if he may without any great inconvenience) to seek the chief seat and head of the kingdom, wherein he resideth; neither that, in any violent haste, but by degrees: that the juice of his understanding may draw unto it the manners of the inferior regions, and in a manner naturalize them, that so more safely and easily, he may arrive at the sum of his wishes. Aptly doth Tacitus teach us this necessity in the sixth book of his Annals Chap. 8. instancing of Phraates the Parthian, which being placed in the room of Artabanus by the Emperor Tiberius, whilst over suddenly he leaveth his Roman customs, and followeth the guise of the Parthians, he being not able to brook so sudden a change, falleth sick and dyeth. In the same manner one Tho Randolph in Queen Elizabeth's time being ambassador to Ivan Vasilonoch Emperor of Moscovia, reporteth himself to have narrowly avoided death or extreme sickness, which he had gotten, by changing his English habit overquickly into a Russian apparel. For the sudden change of any habituated custom, is so dangerous, that sometimes ordinary things disused bring on the necessity of death. Wherefore by degrees, the forces of custom are to be mollified or hardened according to the nature and customs of the place, to which we intend to travel, that when we come to the mature places of observation; we may show no infections of bitterness and spleen. This preparation being orderly practised, we ought to proceed warily to the chiefest places of the kingdom. I call not those places the chiefest, wheré the Court doth usually reside, (which sometimes chooseth the most pleasant, not famous places) but those Cities, which are most ancient, populous, noble, best served with merchandizes, and if thou hast any smack of learning, where there is some Academy; as in France, Paris, and Monpellier; in Italy, Rome Bonona, and Padua: in Spain Toledo and Salamanca; in Germany Strausburg, and Basill: from the happy concurrence of which famous places, not only all sorts of exquisite learning but the very genius of urbanity, and civility; and the sum of all profitable Conversation is to be enjoyed. In which places commerces of all sorts are used, the Treasure of all human knowledge is laid up, and all other conveniences to advance a traveller to the height of civil knowledge are to be found out. Here also are not only books Containing all sciences, (which may perhaps not over please, the unstable heads of some jetting passengers) but the most human and lively Volumes of famous men; whose discourses, exercises, and polite conversations (if they be seriously admitted into a man's mind) are the best epitomes of those regions. In such places, as in the Cyerhan groves, and Parnassean hills, a traveller resolving to stay; he ought so to frame and settle himself, that his mind be not precipitate, and unconstant, and so may lose, by to nimble and frequent motion, its due and observable considerations: and lest by to nimble departing out of the right path of judgement, it may not show the sudden Capacity of an Ingenious, understanding, but the heady rashness and too apprehensive weariness ofa stable happiness.  
To this observation, succeedeth, that a traveller having Conversation, with learned men, should first rather endeavour to learn, then be ready to speak, and to understand then to teach. First it is a great and especial hindrance of wisdom to speak much; and to desire the opinion of a ready orator, without knowledge or sufficiency. For pride and a bolder Carriage then usual, are vices most contrary to the humility of Instruction; which vices striving to send forth the sounds of an arrogant expression, often show a self love and ignorant vanity in the speaker. We must therefore labour to observe with a gentle, and quiet behaviour, being qualified rather, with the desire of Instruction, then, wearied with the distaste of information. Neither (as many do) let us think ourselves in the gallery, before we are entered into the parlour. For many (as Seneca well adviseth,) had arrived unto the perfection of learning; if they had not supposed themselves perfect to soon. This evil is to be avoided, because it is most common, and yet not so common as dangerous. For now a days nothing is so usual, as for some proud, swelling, empty, unskilful gull gallant to fall into the extremity of arrogant babbling; and being intoxicated with the heat of vain glory, and self love, to boil out trifles, and ridiculous language. And although this vice be to be abhorred everywhere, as a mischief which is a very great enemy, unto all quiet and sober communication; yet especially it is to be shunned by a traveller into foreign Countries, unto whom all things ought to seem strange, and new; unless he desire to appear imprudent, or at at leastwise improvident. And therefore Lipsius speaketh aptly: Almost every man of the meanest sort can babble, wander, discourse foppishly, and ramble without fear or wit from one place to another: but few can learn and search with quietness and discretion; which is the true end of Travelling. Refer therefore more to thy Instruction, and sufficiency real, then to the vain glorious ostentation of babbling, and to that infectious itch of immethodical prating. Neither unfitly only doth the over-nimble discourser in foreign Countries let slip his words, but sometimes dangerously. For it is a very hard thing for a man that talketh much, sometimes not to fail: although he knoweth the matter of which he discourseth: but it is impossible for a man which knoweth not the manners and customs of the men and place before whom and where he is, to deliver his mind, not to err and sometimes most grossly to be deceived. Therefore let every wise traveller, with as much care as he may, sacrifice unto the two shrines, to wit, of memory and silence: to memory, that he may hold fast all things, which are good and profitable (for he shall according to the phrase of martial, see some few good things, many indifferent, and very many ill examples:) and that also he may refuse the things, which are not Convenient for a well nurtured education to follow: like those strong and profitable scaines or nets, which reserve the great and large fishes, but let the worthless small fry drop back again into the sea. Let him also sacrifice to silence, if not equally, yet in a plentiful measure, because he which according to the Poet, is like water in a sieve, is to full of holes to reserve with judgement any matter of important consequence. But thou art ready to reply; or rather peremptorily question me. Dost thou prohibit a traveller to use the benefit of his tongue, which is most acceptable to most men, and often serveth better than a carvoch to pass away the dull hours. I answer, that my purpose is not to stop their mouths, which with discretion can bridle their discourse: but only thus much I admonish thee, that thou be'st not a perpetual utterer of thy own concernments. Take liberty (in gods name, faith a wise man;) of speaking, not only on the way, but in the inn, if thou findest fit company: yea in any convenient place, neither only before supper, but at, and after it. But let thy speech tend to some one of these ends; which seek and inquire of the manners, laws, site, and condition of each city; I add, which discourse of the Princes, wars Events, and whatsoever is rare and unusual. But always think more wisdom to be placed in few than many words, so the questions be apposite and pithy. seek and inquire therefore rather like a scholar, then like a Teacher. Discourse of other men's actions, resound not thy own knowledge or vain glorious praises.  
For that traveller, which can abstain from any gloss of his own commendations, cometh near the rundel of perfection, and is both happy, and judicious. To the discreet modesty of which elocution, two observations do occur: the first is always to endeavour (if thou hast not given thy name unto the muses and their instructions, whereby to increase, or at least wise lay the foundation of the neighbouring languages) to get the acquaintance of honest and learned men. From these many helps may be easily obtained. For by their means thou shalt be able to view and understand, all the ancient and modern monuments, worthy the sight in the cities thou passest, thou shalt have the entrance into the most famous libraries, schools, and colleges, and see, not only the outward furniture, but the inmost riches, of those happy receptacles: besides by the company of these, thou shalt avoid all those circumforaneous and light headed ramblers, which insinuate themselves, and their companies into the society of unbridled young travellers, and often, by the corrupting of the manners, lead them into all manner of hazard. For most True is that sentence of a learned moralist: All those which indulge Luxurious Courses, do decline a follower of Learning, and ingenuity with a kind of detestation. And this great Commodity, shall they also, obtain, by this happy conversation: thatthey shall (if they will) rectify, what before hath been in their manners amiss. For learning often doth profit more, by destroying that which before was corrupt, then by implanting after the emendation of our natures, that which is sincere; it being always a greater labour to clear, a woody and marish Country and to prepare, it then to sow it. If this be so, how much importeth it a wary & experienced judgement (but most of all a raw and green one,) to desire the company of learned and honest men; by whose conversation; a man's mind is oftener wholesomely instructed, then vainly delighted? Notwithstanding all these conveniences, most people of this latter age, do strictly desire such company, and name those, most commonly, good fellows, and boon associates, which please them with ridiculous passages, and whet their Luxuririous fancies, by flattering their effeminate Inclinations: and abhor those assoure, and distasteful, which with their grave and serious admonitions open a way to virtue, and shut the passages of vice: when contrariwise every discreet man, chooseth, a friend, as one would do a medicine for his health, the more sharp, the more sound. And besides; Not only there is no benefit gotten, by consorting with foolish and deboist Company, but rather an infinite heap of mischiefs; whilst from their frivolous, and infectious discourse, the hearers draw mud, rather than water; and take pains to quench their thirst, not in a river, but a pool. For rightly said that wise man Seneca, We sooner accustom ourselves to learn the ill qualities of those, which are indifferently good, than their virtues. So Alexander the great (as Quintilian reporteth,) drew some vicious Imitations, from his master Leonidas, which being a valiant and martial Emperor, he could not shake off. Marcus Tullius also recordeth of some fantastical Rhetoricians, which being not able to express, the several graces, and exellencies of their tutors, endeavoured only to follow, and imitate, such frivolous gestures, which were most unproper for either of them. So easily do most men fall downwards, and so prompt and ready a thing it is, to decline from the rough way of rough and laborious progress of virtue, into the obvious path of vice and slothfulness. True therefore is that saying of Nilus, The first passages of virtue, and Ingenious proceedings seem hard unto the disciple, because the nature of man from it's very Infancy, is conversant in all licence and idleness; but to those which armed with noble resolution, have p●ssed unto the midst of this steep ascent; the way seemeth altogether light and easy. For our ill manners being better qualified, with the mixture of good customs, at the length are quite abolished with the memory of those pleasures, which abhor from reason. Of the force and unhappy prevalency of this slothful custom, another learned moralist named Diadochus hath these words. Great is the force of custom, as well in society as in all other things. For out of use proceedeth a habit, from a habit ariseth a natural necessity. Which to change ismost hard, nay sometimes impossible. It behooveth him therefore which desireth to travail with profit, and safety, neither much to desire company, nor (yet) to mix with confused troops; or yet to ramble to every meeting of strange and unknown persons. For the going abroad upon small occasions, consumeth most precious time; and the conversing with every trivial companion, either draweth foolish and dangerous tautology; or enticeth a man from those disciplines and exercises, which before he addicted himself unto without hindrance. Let therefore a wise man abstain from the ordinary and confused company of men, and let him endeavour to consort himself with those, from whom he may receive profitable information. For it doth often happen, that those which are strangers, and do without much wariness deliver their minds and opinions, are often ensnared by some certain crafty Promoters or Informers, which often 
Oh how true is this.  take away not only such trifles as one's purse, money and raiment: but also when they have done that and much more, these men being conscious of their own unworthiness and obnoxious to the torments of an unquiet conscience, they entice the secure prater into some velitation or strife of language, which being by them craftily exaggerated, at length grows into or produces a capital crime. And so often perisheth with his unprofitable, and rolling eloquence, that unhappy traveller, whose aim and vainglory, is to be known & honoured by his rolling tongue. Let therefore every man, which pretendeth to enjoy the least dram of discretion, judiciously and advisedly consider what, and before whom he intendeth to speak: neither let him weigh only his conscience, the plain meaning and sense of those things which he is about to declare; but the consequence of those things he purposeth to discourse on, and the fidelity of the hearers before whom those flying words are to be let slip. For there are many, especially in foreign Nations (amongst whom much is consecrated to guile, and little to honesty) which are of so heady and forward a malice, that they study, endeavour, and labour nothing more, then to entice men into the snares of hasty language, from the dangerous implications of which, a sudden ruin may like some quick flashes of lightning, arise. Therefore let every wary traveller; set a watch upon his lips, (which Homer calleth septum Dentium) sive {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, although he may seem able to discourse, subtly, eloquently, and politely, yea and perhaps, without offence of the hearers. For amongst many the very nimbleness, and affable curiosity of the Wit, stirreth up malice; and those which think to excel others, and to gain a general admiration from their hearers, or rather spectators, are not seldom rent, into many disgraces, by the biting and venomous teeth of snarling envy.  
Notwithstanding a mean aught to be imposed upon this suspicion, only before the unknown rabble let this caution be exactly observed. But if thou hast (perhaps) gotten a bosom friend, a man whom thou hast observed to be discreet, and cordial; and such an one, whom thou hast tied unto thy affairs, with the eternal bands of affection; open thy mind to this man; but discreetly and warily: proceeding after the manner of Scipio the African, with his friend Servilius, as Ennius reporteth.  
About to speak, he calls his friend, with whom  
Oft lovingly and freely at his home  
He had discoursed, (when oft the day grew late,)  
Of things were done, where that the Senate sat.  
To whom most freely he might talk his mind  
And of all business a sure closet find.  
With whom he pleasure great had ta'en, and joy;  
Whose noble soul no sentence bad can sway.  
A man that mild is, learned, faithful, just,  
Of nature sweet, that never broke his trust.  
Of tongue facile and fluent, and content  
With that which is his own, and fairly spent.  
Discreet, and speaking in good season, all  
That he attempts to utter; which can call  
To mind old and new actions, and can find  
For secrets, a close harbour in his mind.  
If thou hast the good fortune to obtain, so true a picture of friendship, as this description doth afford, thou mayst not fear to trust those secrets unto his safe custody; which may discreetly be permitted for a faithful man to know. Yet ought good caution to be used, lest that our judgement be deceived, and lest under the cover of friendship, may be hidden, the enticing and dangerous practices of a malicious enemy. Poisons are often given (saith Hierom) covered with honey, and those vices often deceive, which are adorned outwardly with the shape of virtues, Ovid speaketh rightly.  
A safe and common way it is, for to deceive,  
Under pretence of love which true love doth bereave.  
And to the same purpose Lucretius:  
For as the Narses which to children give  
Troubled with worms those vermin to derive  
The bitter Century root, do touch the cup  
About the brims with a delicious sup:  
That so the silly knowledge of the child  
May drink the bitter potion, made thus mild.  
Even thus also do these Quacksalvers of vicious and corrupt manners, endeavour to set of with fair outward appearances, those polluted actions, they endeavour to infect others withal. For the most impudent forehead cannot choose but blush to commend any vice in its own native vileness, and abhor to invite men to these rocks of the Sirens, without the outward Tinctures of custom and luxury. Wherefore with great caution and most diligent observation, let that friend (what soever he may appear) with whom thou meanest to participate thy counsels, be heeded: because true friendship is rightly conglutinated, and joined amongst none, but those which be equals; and although one may be unequal before this knot, yet doth it always after this reciprocal affection, equalise them into the same degree of fortune, and correspondence: rightly therefore speaketh that eloquent Roman Lawyer. Minutius faelix: Friendship doth always either find or make men equals. And St. Hierom let a particular man glister with golden robes, and from his large chests, let his shining plate be produced. Charity cannot be exceeded; love and affection are not to be bought with money: Friendship which once can end, hath never been true or sincere. Thence also hath proceeded that ancient proverb of the greeks; That all things amongst friends are common: because the parity and equality of their minds doth so communicate all outward goods of fortune, that the greatness of the one can never be a hindrance unto the meanness of the other. But this parity of minds, seems rather to proceed, from the source of their common inclination to virtue, and not from the contrary apparent quality. Which consent is so rare, and in a manner so impossible to find, that we may easily conjecture the hardness of it from this one demonstration. For who almost amongst the general and modern sort of people, doth not desire to creep into his neighbour's secrets with the intent to destroy him, with a subtle and crafty intention, being rather armed for ruin, then prepared to require the mutual aid, and help of a friend? Many fair glozes and shows may be ready (perhaps) amongst the company of our equals, many plausible, and enticing pretences; Oh how either of favour with true! superior magistrates, by interposing some efficacious petition, or by directing our familiar affairs, in a seeming smooth Course; which subtleties are wonderfully affected, by those which rather desire to abandon, then to seek cordially for true friendship: Whereby they may persuade raw young men, that they are most honest and right hearted good natures, and perhaps by these sleights, they may purchase the opinion of wise men, being the more able by these jugglings to set upon the secure innocent, now over confident of their fidelities: when at the same moment in their hearts reigneth all sort of guile, envy, malice, hatred, emulation and heartburnings, which like the Trojans out of the fatal horse of Epeus, do with a number of most strange and sudden calumniations, rush out upon their seeure enemy, and drive him into perpetual ruin and despair. What fear, amazement, grief, and horror falleth then upon those, which giving credit, unto these men's Syrenian enchantments, thought all their secrets, and open follies to be buried in oblivion. What tears, what mourning?  
When th' image of that sad night did appear  
Which was the last time of our being beer.  
Therefore especially beware, unto whom and what thou speakest, and whom thou choosest to be thy bosom friend. Yea playing any game with thy own brother by Hesiods direction.  
— A witness choose  
lest thou his love, or else thy money lose.  
Consider therefore maturely before thou plightest the troth of mutual affection with any man, unto whom thou dost trust thyself. For acutely of this cautel speaketh Theogonis in his learned moral directions to his friend.  
About thy friendship my mind troubled is,  
Whither in love or hatred I may miss.  
These passages so obnoxious to dangers (perhaps) the too secure reader will hardly believe; saying it is the property of a mind vexing itself before necessity doth require, to wait and expect its own dangers; often using that sentence of the ancient Poet.  
He that death in health doth fear,  
Loseth all his quiet here.  
Judging it also to be an easier condition not to live at all, then to be cooped up with so many Circumstances and considerations. And as those, which are tortured by unskilful and slow physicians, would rather perish by the head strong obedience, unto their own inflamed appetites, and irregular digestion, then live according to those precepts, which are the means of health. So these improvident men would rather permit all their affairs to mere chance, and the uncertain current of the times, then to regulate themselves, in choosing the demonstrations of experience. To these men puffed up with the opinion of their own sufficiency (that I may pass over the sluggish heaviness of others) we write not; nor greedily desire those men's tastes; whose stomachs being already filled with crude humours, do not only contemn (as the Poet speaketh) ordinary viands, but soon disgust the purest elixir of philosophy. To these I say, I propose not the hard fates of sundry armies, regions, cities, lands, which have suddenly perished, with to much confidence and presumption ossecurity. But before these men's faces I exhibit the idea of their conversations, selected out of choice and true Histories; which have brought upon themselves sudden deaths, and most unfortunate ruins, by over: much trust unto those which have deceived their professions, and carried two faces under one hood. Let therefore any supine or negligent frequenter of every public society they meet, look upon the conspiracy of Vibulenus against Blaesus mentioned in the first book of Cornelius Tacitus his Annals: and afterwards let him observe, the feigned and guileful friendship of Caepio Crispinus, towards his Praetor of Bythinia, Granius Marcellus: who having received from him, both increase of many honours, and divers other benefits, because he could Not to his own desires increase his fortunes, accused his friend unto that most cruel Emperor. Tiberius, that he spoke ill against and inveighed at the wicked and dissolute life of the Emperor. This man's ill example (faith Cor. farther) did Romanus Hispo, and many others follow; which enquiring into many men's lives and actions, did continually search about for some occasion, whereby to feed the cruel desires of their tyrannical Prince. Hence (saith my author) many poor rascals following this promoter, became rich, which by these base and unworthy practices from the most mean places of birth and fortune, lifting up their heads, were upon a sudden grown to be most powerful and fortunate. Turn to the 7. chap. of the second book of Annals, and there thou fhalt find Libo Drusus accused of treason by his most intimate and familiar friend Firmus Cato. Drusus (it is the historians report) by his ill and deboist example, this Cato, enticed and led on to all lasciviousness; and afterwards drew him into debt; and engaged his land in mortgages and usury: And most faithfully for a Time did he deal with this his friend in their common affairs; until he had gotten firm arguments and witnesses to make good what he perfidiously intended. These being once ready he openeth his accusation unto Fla. Vescularius, and thus under the appearance of Friendship, through most ignoble treachery, he brought his friend into the most hard extremity, he possibly could devise. But the desperate youth suspecting and beginning to vent this perfidious accusation, declined into that height of grief and passion, that he ran himself through the body with his own rapier. But this modern example related by Samuel Bruno in his Portugal voyage; is a most exact testimony of the infidelity of many which make fair shows and profess, at the beginning of their acquaintance, much secrecy. There is a law (saith Bruno) in Spain, that it is lawful for no man whatsoever (except those merchants which bring corn or other necessary provision into the Country) to carry thence any coin stamped in the King's mint: He which transgresseth this law without redemption is sold, and bound to the oar as a galleyslave; (and) his goods and ship confiscated. It fortuned at my being at Lisbon there rode in the Haven 4. ships; two of Rotterdam, one of Enchuisen, and one also of Ackerslought, in these there was hidden besides many gems of the Oriental Indies, great store of coined money. Three of the ships as soon as they might, hoist sail and departed without discovery. But the fourth, (being one of the Rotterdam, ships) stayed unfortunately behind. For the master or chief merchant of that ship, by name Cornelius Hoppo, a man well thought on, and of good estiestimation amongst his Country men, had entertained a young fellow for his scribe or secretary, which at the first appearance seemed to be very towardly, and discreet: but was indeed a very malicious, and insolent natured fellow. This scribe a little before their intention of departure, entreated his master to lend him 500 Rials of 8. which (because he refused to give an account how he meaned to dispend them,) being denied, he most maliciously and treacherously forthwith repaired to the magistrate, accusing his master, and other of his Countrymen for carrying away coined silver against the Law. Upon this accusation; forthwith four Spanish galleys filled with armed soldiers, are directed to search the ship, which forthwith they did, found the moneys, and took away the other merchandise. But yet this base promoter had no share of the prize (according to the law, which assigneth a third part to the accuser) so that in this part, the proverb was verified. The treason is often well liked, when the traitor is not regarded. This ship was after sold, by the governor unto some merchants of Germany. Thus far Bruno. Not unlike is that practice of Hen. Green's mentioned in Abacuch Pricket his voyage recorded in Mr. Pur. Pilgrims; who was kindly entertained (as ascribe) by Hen. Hudsen; to serve in his last Northwest discovery, and at length betrayed Hudson his son, and many more to the merciless element of the sea, or the more merciless Torment of hunger. The history is worth a reading and over-large to be in this place inserted. To these (besides what ordinary experience may afford) I could add infinite store of examples out of T. Livius, C. Tacitus; Val. Maxumus; Amm. Marcellinus, and of public calamities out of the Stratagems polemical of Iul. Frontinus; but that already I have stayed to long upon this evident observation, which must rather be the fruit of experience then of History: b●ing rather contented to sign the very limits of the right passage of profitable travel, then to be troublesome all the way with overmuch chat; knowing in Lucretius his similitude,  
That the rare seldom tone of the pure swan  
Is better than all clamour that ere came  
From the loquacieus Cranes—  
Only thus much let me add by way of corollary, unto the former observation, that there are no Snares or 
Oh how true!  dangers more full of ruin, than those which proceed, and draw their beginnings, from the Inventions, and practices of our friends, servants, clients, sons, nay (which is scarce credible amongst many,) from the secret plots and machinations of those which desire to appear our most loving, and complacent wives. For rightly said Cicero, when he assured his brother; that those evils are the most dangerous, which proceed from domestic Authors. Truly speaketh also the satirical Poet, in this rather wholesomely bitter, then scurrilously satirical.  
Oh Corydon Corydon! thinkest thou there may be  
A secret in a rich man's house that's free?  
For if the servants hold their peace and speak  
Nothing at all, yet will his cattle break  
Into a wild relation: dogs, nay posts  
Will before day declare to the next hosts  
What he but thought at midnight: and will hear  
What the head Cook, and clerk said o'er their beer.  
For (thinkest thou these do fear t'invent a crime  
Against their master? if at any time  
They may by Rumours those tough blows once save  
Or else revenge them, which their master gave  
Nay rather then they'll secret keep, what they  
But Chance for to suspect, they'll slip away  
And hunt the Corners of the streets, to hear  
Or tell, what he doth in his wine or beer.  
Ask these therefore what from me thou wouldst know;  
They hold their peace: nay rather they will show  
A secret, then to drink in private up  
Of stolen wine, or the best Ale a cup.  
We rightly ought to lead our lives for these  
And many causes; but least that we lose  
Our reputation, is the special cause  
That should well teach us, rather than the laws.  
And in the sixth concerning the humorous condition of the other part of a family, namely a wife; not unfitly the satire hath discoursed. For  
There hardly is a woman to be- found  
That will not on each small occasion sound  
Louder than many clocks— And the ancient Poet Hesiod giveth them this right character.  
Then a good woman nothing better is  
For to be had; or to complete our bliss.  
Again than an expensive wife there's not  
A fire more surious, or a flame more hot.  
A fire that roasteth men, without a brand:  
A flame that soon consumeth goods and land.  
Generally is this corollary comprised by Petrarch in his Epistle unto Andreas the Bishop of Bononia. There is nothing, quoth he, amongst all the difficulties of our life more hard to be kept in order, than fidelity. Therefore thou shalt perceive those which live with thee, seldom merry, often sorrowful, never equal in their addictions, but always various. I fear that saying of Seneca to Lucilius: Nothing sooner doth vanish, and grow distasteful, than affection. I fear: that verse or exclamation of Vergil the prince of the Latin poets.  
O harmful love! no wight can tell;  
What thou men too, dost oft compel!  
Wherefore if to a man purposing to remain in his own Country, such dangers, snares, and entrapments are created by his own people; nothing is more to be avoided by a traveller then too much openness especially if he have no friend, but such as Bias the Philosopher did use to choose, whom he again might upon occasion hate: and if he suspecteth danger amongst some unknown people as amongst wild and dangerous beasts These observations although he observe, yet let him avoid to express them in his countenance, gesture, or regard; either yet let him suffer them to appear in that sparing discourse, he doth sometimes use: especially let him decline to show any diffidence or distrust of those, with whom he more familiarly converseth at Table, or at leastwise any distaste of their manners. For nothing is more inhuman, indiscreet or more undecent than to browbeat those which (Be they strangers, or otherwise) sit near us at Table, or discourse with us familiarly. For by this means a traveller outwardly designeth himself to be possessed with pusillanimity, and unworthy fear, and by his to humble submission armeth against his throat, and reputation the sword and weapon of every cutthroat: let him rather colour all exception with the various coverture of affability, and civil courtesy; That nothing may appear in him obscure, blue, or truculent, but that he may seem to all festive, yet adorned with a certain becoming gravity; that in his countenance may be discerned the vigour of a moderate, and well qualified spirit, mixed with a nimble and heroic influence. Suetonius relateth of Augustus caesar, that he had eyes of so majestic a quality, that he seemed to dart from them, the very rays of majesty. The same is storied of Theodosius 1. by AEmilius Probus, in the dedication of that little (compend) commentary concerning the the lives of the most famous Generals, by some ascribed unto Cor: Nepos; where he speaketh unto his book in this manner.  
Fear not (my little book) his yellow hair  
Encircled with a sparkling crown. But dare  
For to salute his bright majestic eyes  
Which carry splendour, like the Serene skies.  
Titus also Vespasian from his comity mixed with his well tempered aspect, was called the very delight of the nations. So also also in his panegyric Pliny reporteth of Trajan, pag: 5, that he had an incredible dignity in his countenance; of whom Sex. Aurelius' Victor reporteth, that he so carried himself in the administration of the imperial affairs that the most admirable wits of the best writers can scarce express the dignity of his actions; so far is it from the truth that Pliny did flatter this Prince, it now being the sum of all good subjects' wishes to desire, their sovereigns may enjoy the peaceable times of Augustus, and the virtues of Trajan. Claudian also speaking of the right noble & valiant general Stilico hath these words.  
Then (in thy youth) most gravely didst thou go  
And yet most lively gestures didst thou show.  
Thy following happy actions were for spoke  
By those fair beams, thy eyelids from them broke:  
The severe Parthian nobles were amazed,  
At those full numerous aspects thou hast raised:  
And Persian Caunes when they beheld a guest  
Like thee, have sighed, drinking at a Feast.  
The same hath these verses in the commendation of man: Theodorust  
Thy eyes a temper keep, whom neither rage  
Doth over sharpen, or confound thy age;  
Neither doth sudden tempests in thy face,  
The genuine favour of thy cheeks disgrace.  
And of Honorius,  
Thee the fair Enipeus and thee wood  
Dodone once beholding, smiling stood:  
And those hard oaks, which to Chaonians yield  
Their food, now seeing thee danced round the field.  
On the other side, contrariwise Theocritus describes the unhospital youth:  
He had no lustre in his looks, no flame  
Of lively vigour ever warmed the same.  
But he observed all men, as doth the wild  
Beasts of the field, or as a threatened child.  
All which sentences gathered to a head, show us that this caution of mixing comity with vigour in our countenances, is both necessary, and becoming; for the forehead is (as it were) the Index of the mind, and often from the countenance may be conjectured that which is fixed in the soul. In this most worthy part are deposed (those) the most exact errors and perfections of nature, which frequently are the obscure significations of our manners. The truth of which sentence may be more fully gathered out of those books of physiology written by B. Porta: in the which, strange and rare conjectures (from the quality of the countenance) of our human nature are comprised. Acutely and philosophically writeth C. Plinius in the 11. book of his Nat: History. Only man (Sayeth he) hath a face, other creatures only have a mouth or beak. Other creatures have indeed a forehead, but only the forehead of a man showeth mirth, or sorrow, anger or mercy. In the upper part of this are placed the brows, which only are movable amongst men. These especically show pride and disdain. In other places pride hath his conceptacle, or place of birth; but in these his abode. It is begotten in the heart; but it ascendeth hither, and here hangeth; and is placed.  
Mix therefore these signs in thy daily conversation which are able amongst foreign, nay amongst barbarous nations to obtain thee friendship and access, and avoid those rustic, manners, which Tranio objecteth to his fellow slave in the ancient comedy. Mostell.  
G: quam confidenter loquitur? few! T. At te Jupiter— diique omnes perdant! oboluisti allium Germana inluvies, Rusticus, Hircus, Hara suis, Canis, Capra Commista! The words are to rank for a translation. The avoidance of such unmannerly evacuations are best learned by experience; for they are as loathsome to any Ingenious man, as odious in their own natures and qualities.  
This especial caution being heedfully observed, it shall not be amiss to add this part to the former, which being neglected, often bringeth incomparable dangers, upon the unwary traveller. Therefore a traveller must be admonished with especial heed, that whilst he resideth amongst unknown men in a foreign Country, he make not to bold, or be to inquisitive into their secret affairs.  
And this caution is for three especial reasons, to be adhibited. First lest by mingling some thing of our affairs, we may make ourselves suspected to our own Country: and so we may return either unwelcome, or our return be forbidden. Thus was Reginald Poole, and R. Allen both English Cardinals outlawed and proscribed, for dealing in foreign affairs and seeking the ruin of their Country. Secondly lest by over curiously enquiring of the holies, or secret political affairs of other nations, we may by chance let fall some words, which may draw on an Inconvenience upon us, or may be ill taken by wise men. Most 
A strange History.  strange is that relation, which S. Bruno a swisser and chirurgeon to the fortress of Nassaw in the East Indies hath committed to memory in his second African journal; which is not altogether unfitting to be applied to this topical caution. Being not far from the Promontory of Capo Monte amongst the AEthiopians or Negroes dwelling there abouts, he had heard his Cap. Thomas Peetersou a Flushinger say, that the devil of late had made in the adjoining woods a most horrible noise, Imperiously requiring sacrifices to be performed unto him.  
Whereupon I inquired, where those sacrifices should be made; who told me hard by, in the adjoining grove: but that none would be admitted to the celebration of these infernal holies (but the King whose name was Thaba Flamor his nobles and counsellors.) At the day appointed I myself, quoth Bruno, heard a most inarticulate and hollow terrible noise: and saw how those women and children (which for the meanness of their condition could not be admitted to the sacrifice,) ran away to their houses and caves with extreme fear. After this I saw divers and many sorts and dishes of meat to be carried into the wood, as rice, venison, hens, wine and a drink called Mellicratos of an excellent taste. Being desirous to know whether this extraordinary cheer was conveyed, I presently found a Companion of mine which had been in those places before: but as soon as the Ethiopians saw us come near they howled out, extremely threatening us, that if we did ofter to stir one foot forward, without mercy their gods, (or rather devils) Suangi, and Cricry would tear us in pieces. We notwithstanding their menaces and threats came nearer, which the devil perceaving and being unwilling to be troubled with the presence of any Christians, did so violently urge his black coloured infernal servants, that they most grieviously beat S. Bruno and his companion, that they left them for dead in the place, yet notwithstanding they at last got home to the ships: and a while after resorted to Thaba to lamour the King, with their captain for satisfaction, telling that swarthy Monarch, that no merchants would hence forwards trade in his country, if the nation without due satisfaction should offer such cruel wrongs. The king having heard them out, told them that whatsoever had been done, was effected by the command of Cry cry alone; and that we could not with any reason complain of injury. For since their national rites and holies did not pertain to us; we rather ought to abstain from the curious search thereof; because we came not thither for any devotion or good will, but rather to inquire of their ceremonies and deride them. Upon the hearing of this speech, the captain was (contentedly) pacified, as supposing the contents to be not altogether unreasonable. The devil had persuaded this miserable King, that he should fly from place to place after his death, and be his inseparable companion; which he took for a great favour. Ric. Johnson in his voyage to the Samoyeds Country, beyond the river Obb, also informeth us, of their strange jugglings, miraculous incantetions, and devilish sacrifices of dear and certain fowls, which they were most unwilling to let him see; telling him that the being present at their clamorous sacrifices, would be dangerous. And (if my memory fail me not) as I remember I have read of a voyage into the North of Greenland, where the English found some of the savage Inhabitants sacrificing at a fire, which they would not go into, neither come near the smoke; but would have had the English have come near, which they shunned fearing danger, until at last the fire was put out. Also most strange are those sacrifices, of the sun; which Fer. Magaglianes mentioneth, he saw performed by some old Beldames at the island of Mathan, not far from Zubut, which is about 50 leagues from Cattaghan. Neither come behind, for monstrous and cruel Impiety, those ancient sacrifices of the Peruvians and Mexicans in the West-India's, who consumed many thousands of men yearly to their Vitziliputzli, and thought to prohibit the entrance of the Spaniards by these inhuman butcheries.  
Also we must advise our traveller, not to be over-inquisitive into the secrets of other Countries, especially, of Religion; and commerce; because often such have been taken for spies, as appeareth in the history of John Newberry and his Companions at Ormus and Goa recorded by Io. Huighen Van Lins●hoten of Harleim; and of Antony March; who (although his privileges seemed to allow thereof) travailing into the samoyeds' Country and having dispended in furs 1000 rabbles or marks Sterling, was not only delivered of his warm and precious burden, but threatened and fined; and his ruff servant Bodan, whipped upon the Pudkey and imprisoned. This is also the reason that all those Eastern nations of Russia, Cathaia, Tartary China suffer few foreigners to go back for their Countries, being once admitted; lest they should inform of their manner and quality of government. But especially the Chinois or as they name themselves the Tamegnies, are herein most scrupulous. Thirdly we must avoid to much nicety in observation, lest that by mingling confused notions together, we lose our times of studying; and so often a traveller beginneth to think himself a Doctor; before he rightly be accounted a Disciple. but especially the first consideration of fidelity towards one's proper Country is to be regarded. For unto this one thing, as to the sole end and Termination, ought all our political intentions and actions to be reduced; to wit, that we may profit & benefit our Country. Neither can there be almost any deed so ingrateful or heinous which doth exceed the treachery intended against a man's Country. Because this, as a public parent doth require a higher measure of duty, than either respect of father or mother; children, wife, or kinsmen: by how much more public happinesses, and permanencies doth prevail with all good minds, more than private affairs. Miserable (therefore) and most execrable therefore is that impiety, and ingratitude which in foreign or Transmarine regions doth endeavour to disturb the peace and commodities of a man's proper country, wherein it pleased God to give him being and education For this vice of prodition showeth the will, and not the necessity (which here hath no place at all.) And certainly in this kind there are no clearer examples of unnatural and ignoble perfidy then in that history which the L. Bishop G. Carleton hath entitled a thankful remembrance of God's mercy; which containeth the homebred and foreign treasons of the English and others intended against the sacred persons of Queen Elizabeth, and K. James. Yet may not forthwith this odious title of a conspirator or Boutefeaux be imposed upon every one; which in foreign parts moveth himself something more then ordinary in appearance against the modern proceedings of his Country. For (as it seemeth to me) these three causes, may excuse an active man moving against the affairs exterior of his own nation, without admittance of the former odious title. The first exception is, if that a man travel into transmarine regions, to this. end and purpose that he may by his sufficient insinuations into foreign affairs profit the same: and that he may restore it into a better state by exotic physic, being now mortally ill and sick by the many distempers of ill government. The truth of which canon may be approved by the examples, and practices of divers famous, and worthy men: As of Themistocles, which fled rather then traveled into Persia and insinuated himself into the favour of the King by professing himself an enemy to his own nation: and by this means as also by repressing or moderating the powers of Tissaphernes, did more good to his friends at Athens; then when he compelled Xerxes to fly through the Hellespont in a single pinnace. So Cyrus the Persian monarch received into his power, the city of Babylon betrayed unto him by his Subject Araspis, which fled thither for prostituting the wife of Abradates: or rather as others report, so Darius the son of Hystaspis triumphed over the afore mentioned city, by the help of his faithful servant Zopyrus, as Trogus in the end of his first book informeth us. In this manner did Tarqvinius sextus yield up unto his father the city of Gabium, having gotten credit from his enemies by betraying some counsels of the Romans; and by mutilating or wounding himself; reporting it to be the cruel deed of his tyrannical father. So Hannibal flying from the destruction of his country, unto Antiochus the Indian monarch, under pretence of counsel, did more good to his afflicted countrymen at Carthage, then to either Rome or Zusa. So Alcibiades although banished by his Citizens, and flying to Lacedaemon, opened certain passages of state against his Country, yet by acquaintance with the wife of Agis their titular King, and by signifying their preparations, did expel a depending mis●ry from his Athenians. So Phocyon, Aristides, Demosthenes, Tullius, Seneca, and many others ancient and modern, although some were banished and some traveled voluntarily out of their country, yet either with their persons, or counsels they were never wanting to their friends.  
The second defence against this unhappy attribute may arise from this subsequent original. For it seemeth not unjust that noble men debarred of their titles should enter again or rather return into their Countries, to claim those honours which are due unto them. Wherefore in my opinion Coriohm, and Tarqvinius are not so much to be reprehended: (neither yet Edward the fourth of England, because in armour accompanied with warlike troops he returned into his country from Burgundy,) because they came but to challenge their ancient titles; and promised amendment of their former offences. The same, (perhaps) is to be thought, of Henry surnamed Bullingbrooke which being condemned unto banishment, by Richard of Bordeaux King of England, under pretence of suing his livery for the dukedom of Lancaster, (he being banished Earl of Hereford) returned again before his time into England and landed, under this pretence, with armed foreign troops at Ravenspurg in the North. Wherefore those men are not to be thought, in my opinion, traitors to their country; which return to seek that which by the Law of nations, and nature, of right belongeth to them; neither when they are mingled with the affairs of other commonwealths, (perchance) not belonging unto them, but rather contrariwise sometimes dangerous, if so be, by these courses, they may in future been profitable to their Country, or in some measure, without manifest disadvantage unto their Country, profit themselves. The truth of which affection appeareth in the allowed voyages of many travellers, which passed and repassed with good leave unto the East India's. But it is especially to be observed by us; that whilst we seek our own profit, we invade not, the rights of other men. For if we offer at this unjustice, forthwith will, without doubt, arise amongst us ruin, sedition, and the destruction of our commonwealth; (although sometimes perhaps the author be but a mean private man; and often that mischief followeth, which Aristophanes remembreth in the Comedy of the Acarnanians.  
When they come once to late, themselves they thrust  
From one place to another, than needs must,  
Whilst each will have the chiefest part, the rest  
Must quarrel: and all peace they must detest.  
The third defence against this vice of over much activity, or rather bound, which keeps it within the order of fidelity; yet permits a traveller to mingle Counsels, & friendly to discourse with the enemies of his country; so that he avoid the vice of impious treachery, and doth endeavour to do his Country or countrymen good. And this course without any offence to their citizens, took Themistocles, Thrasibulus, Zopyrus, Harmodius and Aristogiton, Chariton and Menalippus; Neanthes, Cycizenus and Nicomachus. Yet notwithstanding some of these by the unruly multitude had before been banished unjustly from their Country and grieveously mulcted against all equity. Thus by the Athenians, Phocyon, Aristides, and Themistocles, yea and that famous Historian Thucydides, although derived from the blood of Kings, without any of their proper deserts, were exiled by ostracism. Of which kind of punishing or rather unjust condemnation of just men, Aristoteles thus hath it l. 3. c. 9 of his politics. These men (meaning the confused rabble) in this action had no regard to the good of their city; but by ostracism and tumults, under pretences of consultation with the public enemies, they punished their best Patriots. So also amongst the Romans F. Camidlus, after he had expulsed the Gallograecians or rather the Senones from the city, was sent into Exile, because as Val. sayeth, being Tribune● 〈◊〉 was accused to have taken 1500 pounds out of the treasury; when that money (as it was well known) being pillaged by the Gauls, had perished in the Combat. Much better therefore and more nobler did the Ephori of the lacedaemonians deal with their general Pausanias, whom (although he was certainly by his own friend Arginnius Accused to have dealt about the change of his country's government with the King of Persia) they would not suddenly apprehend, until his own confessions, drawn on by the youth, made his treachery apparent. The history is worth the consideration; and written in a most choice and elegant latin stile by Cornelius Nepos,, in his book of the lives of (the) most excellent generals. Valerius Maximus also may supply the like examples in his chapter offidelity.  
Let therefore be always conversant, before the eyes of a traveller, piety towards god; and residing in his most inward affections, a faithful, constant, and perpetual love towards his country. For if it be necessary for every Christian man always to think of God; and to remember his benefits with a grateful commemoration; as also to direct our humble petitions, and prayers for the enjoyment of those blessings which every day we receive from omnipotent and sacred majesty of heaven: much more the more fervently (if herein by any, any mean is to be held) ought a traveller to addict himself unto this holy duty; which continually undergoeth not only the difficulties and dangers common to other men, but also undertaketh sometimes a combat with dangers themselves. And to this religious fear of god, let the love of our country succeed in the next place. For rightly said he, which told us; that fidelity yielded to a friend is a great ornament, (and) trust performed and duty to our parents is a greater, but to our Country stability yielded is the greatest of all. Neither shall we find any men of fame and honour celebrated in history, which did not flourish with an immaculate love of their Country. The truth of this axiom may appear in the renowned relations of Codrus, Themistocles, Timoleon, and amongst ours, of the horatij, Fabii, Camilli, Curtij, Brutis, ciceroves, which to their eternal honour are commended (nay almost deified) in fames never dying register, for their inviolate fidelity to their Country in its most sudden and heavy dangers; which they like noble and truly renowned patriots bought out with their own lives. For always amongst generous spirits have public affairs been preferred before private, although sometimes those private have not a little concerned the public also. Most heroic (if the political affairs of this life be only balanced, is that speech of Otho the first to his most faithful soldiers, after the foil he received by the Vitellianists at Bebriacum. To hazard (quoth he) this virtue and valour of yours to needless dangers, I account it to dear a price of my life. The more hope you do show, ifI listed to live, the more commendation will be of my death, as being voluntary, and not by constraint. Fortune and I have had good experience the one of the other: and nothing the less for that my time hath been short. I tell you it is harder to moderate a man's self in felicity, which he looketh not long to enjoy. The civil war first grew on Vitellius' party; and thence grew the first occasion to contend with arms for the Empire; but to contend no oftener but once, ay, for my part, am purposed to give the example. And hereby let posterity judge and esteem of Otho.  
Through my benefit Vitellius shall enjoy his brother, his wife, and his children: I seek no revenge; I have no need of such comforts. Others have kept longer the Empire, but let it be said, that none hath ever so valiantly left it. Shall I suffer so much Roman blood again to be spilled; and the commonwealth deprived of so worthy armies? let this mind accompany me my to grave, and so surely it shall, that you for your parts would have died for my sake: but tarry you, and live, and let not me be any longer a hindrance to your obtaining of pardon, nor you to my determination and purpose. To speak more of dying, or to use many words of that argument, I take to proceed of a cowardly courage. This take for a principal part of my resoluteness, that I complain not of any. For to blame Gods or men is their property, which gladly would live. This was he which exceeded Cato himself. For Cato died rather out of difdaine and a sullen humour; because he would not behold after his victory, a pretended tyrant, his enemy, but this noble Emperor rather than he would engage his countrymen in a bloody quarrel, chose to end his days on the point of a rapier. Not unlike was that Christian, and truly worthy resolution of Capt. Nicholas Downton in his 7. East India voyage where (after the retort of the Portugal Bravado) he concludeth his journey, and combat, with this admirable resolution. After all these insultations (quoth he) I was glad to see the Viceroy give over the hopes of his fortunes, by further following of us, which course I like very well, since he is so patient; for there is nothing under his foot which can make amends for the loss of the worst man's finger I have. Besides, I wish no occasion to fight for that, which I have already paid for, I am already possessed on: and I am so far from the humour to fight for honour, unless for the honour of my King and Country, that I would rather save the life or lives of one of my poorest 
Pur: pilg: Pur. I. l. 4. c. II. p. 514.  people, then kill a thousand enemies. Great and noble also was the care of Charles the fifth King of Spain, and Emperor of Germany at that unhappy siege of Algiers wherein he himself in person was present, when many of his galleys and ships of burden being lost by a horrible Tempest, he commanded a great multitude of excellent coursers to be cast overboard; reputing it (as sayeth my author) 
Knols Tur. Histo. 724. Vit. Solim:  an unmerciful part, to prefer the safeguard of those horses, although they were of great worth, before the life of the basest common soldier or horseboy in his camp. And therefore (in my poor opinion) not without Cause Sir Arthur Gorges in his martial and marine observations of the Portugal voyage taxeth Sir Richard Greenvile, vice-admiral unto the Lord Thomas Howard in a voyage unto the Vs or Fleming Islands, who being chased by a great armada of huge Spanish Galleons, followed not the directions and judicious courses of his admiral; but suffered himself to be enclosed, and his sails becalmed by those massy ships, and at length to be taken; his ship being sunk, called the Revenge, and near two hundred slain outright. But more ridiculous (as also more vainly cruel) was the practice of Mathias de Alburkerke an East-India captain, who being by the King of Portugal appointed governor of Goa, and fearing at his return to be dismissed of his office, caused his ship to stay out eighteen months at sea, in which voyage for one man's pride and vanity 250 men perished. This was he which grew (after he received his Commission) to that height of vanity that he caused fortune to be pictured in his cabin, himself with a threatning countenance standing by her, and holding up a staff with this impreza: Quaero quae vincas, i. e. I will have thee to overcome. The judicious traveller, from these examples may perceive that noble natures prefer the public affairs of their Country before private negotiations: and therefore in my judgement that saying of 10. Basilius or Ivan Vasilinich recorded in his answer to the excuse of Mr. Anth. Jenkenson, is well worth the noting. Jenkenson had been commanded by the Emperor, at his first return into England, to impart and negotiate some affairs concerning the estate of both Kingdoms, England & Russia, to the ever glorious Princess, Queen Elizabeth. He seeming to have neglected this command the Emperor took him up, with this apothegm. We have since thy last departure given audience unto one Thomas Randolph, but all his talk was with us about merchants' affairs. We know that merchant's matters are to be heard: for they are the stay of our Princely Treasures: but first Princes affairs are to be established, and then merchants. Many more ludicious sentences of this nature may be read with Mr. Jenkensons Polite oration in the 1. To. of Mr. Hakluyt's voyages p. 405. Let therefore a traveller so much honour, and entirely respect the benefit of his country, that unto this, the love and duty he oweth unto his parents, the next under God, may be subjected. To this tye among good men even the love of brothers hath given place. Thus Timophanes affecting tyranny, not without praise, lieth stabbed dead by the just hand of his own brother Timoleon an act, without the aid: of this truth, blotted with the odious attribute of parricide.  
Thus that noble freer of his country I. Brutus, for the safety of his most 
Libertatem quam majores peperere dignè studeat fovere posteritas. Sicl.  dear mother commanded his own aspiring sons to be whipped to death, after the, ancient custom of the Romans. And why should we be ambitious to heap up example●? since Curtius to stop an infectious plague amongst his Countrymen, leaped into the ground alive since Genucius Cipus went into a voluntary banishment with his family, because the soothsayers, had declared his son should be a king, because he was borne, with some small extuberancies in his forehead: since Decius, the Army of the Roman breaking order confusedly vowed himself a sacrifice; since Scipio compelled the relics 
Brutus Potius quam patr●i amoris vim ex animo ei●ceret; liberos proprios seri feriri elegit.  of that bloody battle of Canna to swear their service unto their Country as long as any of them should remain alive; since Codrus the King of the Athenians, by a stratagem drew on his own death, that he might fulfil, the Oracle, and save his army. I could heap innumerable examples; unless it were imprinted in every man's mind, that hath any dram of honesty; or virtue; even by the laws of nature; That all men's affections unto their country, are to be preferred before all other bonds, and obligations whatsoever. Wherefore 
Horatium Coclitem contra omnes hostium copias tennit in ponte solum sine ulla spe salutis patria salus. Vt Cl●lia virgo, ita omnes suo casu aut confirmare patria salutem aut morari periculum debent bist T. C. h●●apo 534.  he that in foreign and strange nations doth invent or endeavour any snares or deceits against his country, or countrymen; doth not only show himself to be a most ungrateful, and wicked man; but one which is banished by his own Confession and judgement. Neither commonly doth any foreign nation; regard those which presume to betray their own country. A most excellently just, but more terrible execution have we of this truth (that I may pass over to many examples) performed by the magnificent Emperor Solyman upon a perfidious traitor of this Kind. Nicholas Keretschen a German, held Giula a city in Hungaria against Parthaw Bassa, general of the Otthoman forces there. After many encounters and assaults, the Bassa still had the worst until he left of his Iron, and began to batter with golden engines. These no sooner set on work by Georgius Bebicus kinsman to the Governor; but they made an impression, and forthwith like a deep wellfilled mine presently blew up the governor's faith.  
Quid non mortalia pectora cogis  
Aurisacra fames?  
Men's breasts & minds gold can derive  
And corrupt most men now alive.  
Shortly therefore after this compromise he delivereth the city, covenanting besides his reward, that the soldiers should with bag, and baggage safely depart; all which, saith mine author, Knols; was frankly granted, who were not gone past a mile out of the town; but they were set upon by the Turks, and all slain except some few, which crept into the reeds growing in the marish fast by and so escaped. The traitor himself expecting his reward, was carried in bonds to Constantinople; where afterwards upon complaint made, how hardly he had used certain Turks, whom he had sometimes taken prisoners, he was by the command of Selimus who succeeded Solyman, (not of Solyman himself as others say) thrust into a hogshead struck full of nails with the point inward, with this inscription upon it. hear receive the reward of thy avarice, and treason. Giula thou soldest for gold: if thou be not faithful to Maximilian thy Lord, neither wilt thou be to me. And so the hogshead closed fast up; he was rolled up and down, until he therein miserably died. Nay the very Barbarians and savages do hate this most unworthy perfidiousness. For  
Nomen amicitiae barbara corda movet.  
The name of true fidelity  
Doth touch the heart of cruelty.  
Not long since there lived a savage Weroance or petty Prince in Virginia, a continent of the Nor. America; named Powhatan. To this Barbarian two Duchmen belonging to the english plantation, under the government, at that time, of Cap. John Smith, a worthy and valiant gentleman, the first commander, and discoverer, fled away: pretending hard usage, and discovering the secrets of the fortification. These base unworthy traitors two Gentlemen, one Mr. Wiffin; and Jeffrey Abbot were sent to dispatch: which when Wiffin would have done, he was resisted by his companion. Therefore they returned back without due punishment of these fugitives. Which Powhatan perceiving (although they had promised him to do great matters for him, with the next governor the Lo. La Ware, then upon the sea;) he commanded his men to beat out their brains telling them, as you would have betrayed Capt. Smith to me so will you me to this Lord. Thus can the divine justice amongst the very barbarous, find due chastifement for infidelity. 
Raro antecedentem scelestum Deseruit beds poena cla●do.   
To this consideration of fidelity, a discreet traveller ought to adjoin the next of Temperance: which like the very soul of the soul, consists of 3 parts. For there is a temperance of our aliment or diet: a temperance of sensual pleasures; which is properly called continence; and lastly a temperance in our speech which is called, a discreet taciturnity.  
The first part of which virtue is most exactly to be observed by a traveller into foreign regions. For what can be more dangerous than for a stranger to devour strange, and unknown meats: perhaps although delicious yet in their own natures poisonous. Such are the most beautiful apples growing near Ierico (of which W. Lithgow) that are in colour and taste most beautiful and gustful; and yet in operation most venomous: as also are those apples which were found in Guiana by Capt. Vnton Fisher, a little of whose juice causeth sleep unto death. Such are those dangerous drugs of Petum amongst the Brasilians, Opium amongst the Turks, Areca and Betelee amongst the Malapars, Cassany roots amongst the Americans in general, which are most dangerous to foreigners, and have caused the death of many thousand stout men, which have rather trusted the delight of the palate, than the direction of temperance: nay the very lovely sweet Durgoens (being the glory and delight of the East India's) is found to be most dangerous, if taken in to great quantity, rusting a knife, and eating Iron like aqua fortis: and are there no less obnoxious than Melones over greedily eaten in Spain or Italy; or grapes over violently devoured in France. Many are the inconveniences which such seeming idainties produce; being indeed as the greeks rightly name them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, sour-sweet to the Improvident belly god Amongst such viands use the Italian proverb related by Cornarus; that which is left, profiteth more than that which is eaten. Let temperance therefore be thy preparative, and sometime evacuation by Phlebotomy in hot; by bath stoves in cold countries. but especially avoid Voracity and a greedy desire to be devouring; because such customs do disgrace, not only thy own manners; but call into question also the customs of thy Nation. Besides, this vice bringeth upon thee all sort of diseases, since there is nothing so miserable expensive as a glutton, which eateth that he may surfeit; and surfetteth that he may eat. The proof of this saying is most evident, from the deadly and infectious events of the voyage to Puerto rico; and Portugal; as also the first voyage, to Guinea and Benin where many thousands of lusty men suddenly perished for want of this golden virtue of temperance. Also there is nothing more exactly observed in a foreigner than the outward gesture of his clothing, feeding, and gesture, from which signs strangers make a judgement of his education. But of this most exquisite and rare virtue especially amongst young men; we have spoken somewhat before, that may be (if well digested) a sop for Cerberus.  
2. Of the temperance of language also in the former caution enough hath been spoken.  
3 Wherefore now some brief direction concerning sensual recreations and pleasures shall in order be added. Of these amongst foreigners great care must be taken. For if this Violence, or rather furious rage of the most unbridled passion, which tempteth mankind, be exceeding dangerous, covered with the best stratagems of this wicked art, (in which P. Ovid and Io. Bocatius have to their own disgrace, if not ruin, approved themselves masters) to those which remain fixed in the same place of habitation: what shall we conceive of the great inconveniences, it bringeth forth, when we lie open to all foreign snares and temptations? besides, (which would be marked) Crimes creep, nay suddenly rush and upon those which are secure: and to easily do strange vices overcome those which are already worried with domestic and homebred passions. The force also of custom doth tickle an Intemperate man; whilst he thinketh it a part of great wisdom to collect those things, and to practise them, which although (perhaps) rare, yet certainly are most vicious.  
And can there be a greater misery then for a man which in his own country was accounted to be well and honestly educated, being intoxicated with the study of novelties; to become in another climate, the very fosse, and sink of all those vices, which either vanity hath invented, or luxury found out? Against these most pernicious foments of vice, there is no better antidote, than temperance; which also doth most prevalently resist, when the vice of incontinency doth but begin; and is of most power when as yet, (in Cicero's phrase) the ram of the enemy hath not shaken the wall: for as the satirist hath it:  
In vain then for terse hellebore we cry,  
When that we are compelled almost to die  
With heavy swellings, he that will have ease,  
Must at the first prevent or cure disease.  
For as a City which is well fortified is not subject to sudden Invasions; neither doth a Castle well munited with Ordinance and Bulwarks much fear panic terrors: so a mind enabled with the munition of fortitude most easily resisteth the enticements of vices; neither is suddenly conquered with the machinations of impiety.  
For, an enemy which is armed with the darts of fortitude, doth not presently yield, besides it is the nature of Vice to creep on by degrees, neither to fight at their first appearances, but rather to seek ambuscadoes, working their feats rather by the help of deceit, than prowess. It is the saying of the Poet.  
None on a sudden grows most vicious. Vice  
Comes on by stealth, and slily doth entice.  
So mischiefs often try by fair means, rather than by open force to assail those, they would subject; and rather seek opportunity to deceive, than a just war. And like as heretofore many ancient chieftains did use to terrify, by some strange stratagems and sudden devices, their enemies; thinking it more safe to fright, them with panic fears then with arms: So vice, whilst it artificially doth frame a combat, it placeth Intemperance perdue, as it were in the field, or sends this Monster as a spy into the little Isle of man; which by ill customs and enticements, may draw him into voracity, Gluttony and incontinency: which sprigs of Vices, like the dark paths of errors, deceive and draw many men into most dangerous precipices; otherwise the most dissolute persons would abhor to act those things, which are undecent; if they were not newly varnished with some aduleerate commixtions. Let Temperance therefore be as a watchtower or lantern unto a traveller; by whose bright rays, not clouded with the dark fumes of luxury, he may rightly steer his reason in this Sea of Adversities, and so may preserve his discretion untainted from any immodest word or deed.  
The second general observation is referred to inquisition or enquiry, to wit, the enquiry of the commonwealth, in which thou art conversant after the common romances & conceits of the vulgar. Then such inquisition (except it be very moderate and discreet) there is nothing more vain, unprofitable or empty. For certainly it is a most vain and frivolous thing to inquire about every slight rumour, which is set abroach by the common people, and to discourse of other men's affairs, as of our own; Since such men rather amongst the learned, deserve the opinion of vain curiosity, then learned Science. This vice is by Caesar in his Commentaries and Nico Flisclinus in his Julius Redivivus, Act. 2. Scen. 4. attributed to the barbarous Celtes or Gauls.  
These men (quoth my Author) have a very barbarous and rude custom; for as soon as they see foreign Merchants, they compass them round in the streets, and inquire most nicely of the state of those foreigners from whence they come. The Merchants being compelled by their importunities to answer unknown or unfitting questions, many times invent such tales as may please them best, and seem most credible; Which they hearing, forthwith they set upon their consultations, and according to these relations dispose of their affairs; then the which there cannot be devised a more rash and inconsiderate folly. There are no people more miserable therefore than such men, which suffer their ears to be perpetually filled with such news; (which suppose they are strained upon the rack, if one day be spent quietly and studiously.) Hence it is that such men, for the most part are perpetually subject to exorbitant passions, unquiet motions, and sudden fears; for being filled with choler and melancholy, through the overmuch agility of their apprehensions, and the uncertainty of their resolutions, they continually have those galleries of reason, their heads stusted with the undigested and crude rumours, which they so much affect and hunt after. Of these Lucretius:  
Some men inconstant in each City, fear  
The houses, lest in pieces they should tear  
Their limbs with falling: others lest the ground  
Should gaping open and enclose thent round  
These panic terrors tell some that the earth  
Will now dissolve, and have another birth,  
And opening her ●estie jaws, will fall  
Into a Chaos and thus ruin all.  
Let this be therefore a caution to be observed by a traveller, not to take news upon trust, concerning strange commonwealths: because hardly such an inquisitor can obtain any remarkable knowledges, and yet is most subject to be ensnared by promoters. Rather let choice and silent narrations (although fewer in number, and perchance not seeming to every companion so plausible, be his aim,) such are the observations of Antiquities, AEdifices, Libraries; the exscriptions of the places of battles, and the changes of the governments of cities. In this path let moderation be also his guide: that if he happen to strike upon some difficult passages, he may retract his footsteps, before he be to farregone.  
The third observation is more general; to wit, that a traveller ought with his vigorous and festive carriage, to conjoin magnificence according to his ability. For a poor, and ill accoutred traveller is the most ignoble creature in the 
Nil habit infaelix paupertas durius in se, quam quod rediculos homines facit.  world. All men in a manner, (such are these later times) are esteemed from their outward comportment; but especially travellers. To this magnificency, let there be added a manly reservation, for some men attributing all their best gestures to a kind of easiness or (rather parasitism) and dedicacating, whatsoever they can get from others or exhaust from their own, to vain ostentation, do fail in the especial parts of splendour, same and reputation. From this precipice we must beware, lest that we yield to much to exterior pomp, and little or nothing to discreet mediocrity. For when once our familiar affairs, and the opinion of our credits are subjected to wast; it is scarce credible, how soon these buildings of our estates and fortunes decay. And therefore most wittily doth the comedian Plautus induce the young Cavalerò Philolaches in the first Act. 2. Scene of his Com: Mostellaria, comparing himself unto a Carpenter, and his estate unto a new building which unless it be perpetually repaired, and often new furbished;  
Venit imber, lavit parietes, perpluunt  
Tigna, putrefacit aer operam fabri:  
Nequior jam factus est usus oedium.  
A tempest comes, the walls are washed, and all  
The strongest rafters soon begin to fall,  
Corrupted with the foggy air; and straight  
The house decaying falls by its own weight.  
And no wonder is this sudden mutation (quoth Lucretius:) because.  
The houses in the streets do often shake,  
And moved by rattling cars do trembling quake.  
Let magnificence therefore be moderately mixed with this manly discretion: lest that we overmuch contract the goods we have by the divine providence allotted unto us: or (without the just care of a discreet steward) suffer them over-nimbly and fluidly to slip from us.  
The fourth observation of a traveller should be the study of the best things. For many there are which seek foreign Countries to no other end indeed, but to satisfy their sensual pleasures. But Trismegistus, Apollonius, Mercurius, and Pythagoras, the ancient quaternio of travellers and wise men, to this end only did leave the sweet air of their countries, that they might return enriched, with the general magazine of knowledge.  
Neither traveled these Worthies that they might only behold the outward shapes, countenances, and appearances of men; but that they might understand their Manners, customs, languages, learning; and that they might be capable of those grounds and foundations, which may prove Canons and theorems of future Sciences. Let therefore a traveller hear of nofamous politician, or learned scholar, but let him endeavour (if he may) to be his Visitant, and rather let him study to see such a miracle of science; then the lofty buildings of the most aspiring Cities; that he may understand from this Oracle of the Muses those things, which may both delight and instruct him. Thus many learned judicious travellers (even from the rising of the Patron of the Muses) came to Rome or Padua, to visit T Livius, the most exquisite builder of all profane Histories. Thus as yet is Cor. Tacitus honoured in most modern languages: and amongst the stars of this latter age Erasmus, Vives, Polidorus, Muretus, Lipsius, Gruterus, &c. were in their houses, schools, studies, visited with no small (I had almost said) adoration. Let also a traveller pass by no Library of worth, (but if that opportunity may permit) without searching and observing it, committing to memory those things there which he findeth rare, and not regarding those slight vanities, which the Market or taverns may afford. These judicious speculations also being referred to this one and only end, that at his return he may excel in the Knowledge of the best things.  
To this let there be added, a constant resolution. In all business whatsoever we undertake the chief ornament and advancement is constancy: especially in those things, which take force from our resolutions. In this purpose of travel (if we may believe judicious Lipsius) there is need of a twofold caution, that our intent be well founded; and then that it be constant. For a mind that is mutable, gathers not the juice of erudition. Because it employeth the times of discipline to please extravagant passions. Discreet frugality is an excellent remedy against these. But frugality itself is a most vain & idle name, yea often the cover of wretchedness and penury, unless judicious moderation may be the director of our expenses. Then indeed our manner of living truly shineth, & strengthened with the glory of reason, groweth famous. Avoid also the distraction of business, which often hindereth the intents of a traveller.  
For a judicious man undertaketh not his peregrination, to be pragmatical after the manner of lawyers, but when his leisure serveth him, that he may observe by action; because he often, which is to busy in the practic part, can hardly learn any thing, whilst he doth spend his time in superficial follies, or needless business, and so both loseth science, and experience. Then which, what is more ridiculous? For the age of man being distinguished, and separated into proper seasons, hath unto them opposed several faculties. And youth (for in our childish years some men prohibit us to travel) seemeth to be the middle centre of practice and theory. Let therefore time be so allotted, and distributed unto thy business, that thou mayst not be enforced to neglect the due seasons of meditation. At all, and in all ages it is most convenient to meditate; Neither is there any degree in the world that may not be adorned, and advanced by learning.  
To this part add the moderation of thy gesture and behaviour; for as speech is the Index of the mind: so is gesture a declaration of thy natural inclinations. So Ambrose is reported to have refused the service of two Deacons in the Church, being offended with the levity of their behaviour; besides, nothing is so mutable as gesture, or more obnoxious to censure in foreign parts; whose opinions, who often lightly doth contemn, is without doubt to be accounted of a Dissolute inclination.   

The Epilogue.  
THese are the observations, and Cautions, (most D. Brother) which especially are to be observed by those, which purpose to travel into Transmarine Regions; as for many other directions if they be not referred, to the forenamed Canons or topic places; I have always thought them, the subjects of Common use and experience.  
FINIS.