Even More Distinguished In The Academic World Was The Next To Carry On
The Discussion Of Travel - Justus Lipsius.
His elegant letter on the
subject,[49] written a year after Zwinger's book was published, was
translated into English by Sir John Stradling in 1592.[50] Stradling,
however, has so enlarged the original by whatever fancies of his own
occurred to him, that it is almost a new composition.
Philip Jones took
no such liberties with the "Method" of Albert Meier, which he translated
two years after it was published in 1587.[51] In his dedication to Sir
Francis Drake of "this small but sweete booke of Method for men
intending their profit and honor by the experience of the world," Jones
declares that he first meant it only to benefit himself, "when pleasure
of God, convenient time and good company" should draw him to travel.
The Pervigilium Mercurii of Georgius Loysius, a friend of Scaliger,
was never translated into English, but the important virtues of a
traveller therein described had their influence on English readers.
Loysius compiled two hundred short petty maxims, illustrated by apt
classical quotations, bearing on the correct behaviour and duties of a
traveller. For instance, he must avoid luxury, as says Seneca; and
laziness, as say Horace and Ovid; he must be reticent about his wealth
and learning and keep his counsel, like Ulysses. He must observe the
morals and religion of others, but not criticise them, for different
nations have different religions, and think that their fathers' gods
ought to be served diligently. He that disregards these things acts with
pious zeal but without consideration for other people's feelings ("nulla
ratione cujusque vocationis").[52] James Howell may have read maxim 99
on how to take jokes and how to make them, "joci sine vilitate, risus
sine cachinno, vox sine clamore" (let your jokes be free from vulgarity,
your laugh not a guffaw, and your voice not a roar).
Loysius reflects the sentiment of his country in his conviction that
"Nature herself desires that women should stay at home." "It is true
throughout the whole of Germany that no woman unless she is desperately
poor or 'rather fast' desires to travel."[53]
Adding to these earliest essays the Oration in Praise of Travel, by
Hermann Kirchner,[54] we have a group of instructions sprung from German
soil all characterized by an exalted mood and soaring style. They have
in common the tendency to rationalize the activities of man, which was
so marked a feature of the Renaissance. The simple errant impulse that
Chaucer noted as belonging with the songs of birds and coming of spring,
is dignified into a philosophy of travel.
Travel, according to our authors, is one of the best ways to gain
personal force, social effectiveness - in short, that mysterious "virtu"
by which the Renaissance set such great store. It had the negative value
of providing artificial trials for young gentlemen with patrimony and no
occupation who might otherwise be living idly on their country estates,
or dissolutely in London. Knight-errantry, in chivalric society, had
provided the hardships and discipline agreeable to youth; travel "for
vertues sake, to apply the study of good artes,"[55] was in the
Renaissance an excellent way to keep a young man profitably busy. For
besides the academic advantages of foreign universities, travel
corrected the character. The rude and arrogant young nobleman who had
never before left his own country, met salutary opposition and contempt
from strangers, and thereby gained modesty. By observing the refinements
of the older nations, his uncouthness was softened: the rough barbarian
cub was gradually mollified into the civil courtier. And as for giving
one prudence and patience, never was such a mentor as travel. The
tender, the effeminate, the cowardly, were hardened by contention with
unwonted cold or rain or sun, with hard seats, stony pillows, thieves,
and highwaymen. Any simple, improvident, and foolish youth would be
stirred up to vigilancy by a few experiences with "the subtelty of
spies, the wonderful cunning of Inn-keepers and baudes and the great
danger of his life."[56] In short, the perils and discomforts of travel
made a mild prelude to the real life into which a young man must
presently fight his way. Only experience could teach him how to be
cunning, wary, and bold; how he might hold his own, at court or at sea,
among Elizabeth's adventurers.
However, this development of the individual was only part of the benefit
of travel. Far more to be extolled was his increased usefulness to the
State. That was the stoutest reason for leaving one's "owne sweete
country dwellings" to endure hardships and dangers beyond seas. For a
traveller may be of the greatest benefit to his own country by being
able to compare its social, economic, and military arrangements with
those of other commonwealths. He is wisely warned, therefore, against
that fond preference for his own country which leads him to close his
eyes to any improvement - "without just cause preferring his native
country,"[57] but to use choice and discretion, to see, learn, and
diligently mark what in every place is worthy of praise and what ought
to be amended, in magistrates, regal courts, schools, churches,
armies - all the ways and means pertaining to civil life and the
governing of a humane society. For all improvement in society, say our
authors, came by travellers bringing home fresh ideas. Examples from the
ancients, to complete a Renaissance argument, are cited to prove
this.[58] So the Romans sent their children to Marseilles, so Cyrus
travelled, though yet but a child, so Plato "purchased the greatest part
of his divine wisdome from the very innermost closets of Egypt."
Therefore to learn how to serve one's Prince in peace or war, as a
soldier, ambassador, or "politicke person," one must, like Ulysses, have
known many men and seen many cities; know not only the objective points
of foreign countries, such as the fortifications, the fordable rivers,
the distances between places, but the more subjective characteristics,
such as the "chief force and virtue of the Spanyardes and of the
Frenchmen.
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