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The two societies with one and the same root-idea essentially, have been drawn into ministering to the lower class in the nineteenth century and the upper class three hundred years earlier: the identity of spirit consisting in the class that was ministered to being that which possessed the greatest potentialities and the greatest needs. Let us take two specimens; one in the rough, the other in the finished, state: No. The former's diary is not to be equalled for the insight it gives into the development of the mind of the fledgling-dignitary abroad; not a pleasant picture always, not the evolution of a mother's treasure into an omniscient angel, but of a male Scot of nineteen into the early stages of a man of this wicked world; but—it happened.

We note his language becoming decidedly coarser and an introduction to Rabelais' works not improving matters. Still, the former would have happened at home, only in a narrower circle; and for Rabelais, who that has read him does not know the other side? Then, he did not always work as a good boy should: he was studying law at Poictiers, and a German who was there twenty years earlier tells us that at Poictiers there were so many students that those who wanted to work retired to the neighbouring St.

Jean d'Angely. Lauder stopped at Poictiers and writes, "I was beginning to make many acquaintances at Poictiers, to go in and drink with them, as,"—then follow several names, then a note by the editor that twenty-seven lines have been erased in the MS. It continues: "I was beginning to fall very idle. Lauder is surprised, genuinely humiliated, to find his countrymen despised abroad for the iconoclasm that accompanied their "conversion.

Lauder wrote a diary: the Duc de Rohan a "letter" to his mother, summarising the valuable information acquired in a virtuous perambulation through Italy, Hungary, Bohemia, Germany, the Low Countries, England, including a flying visit to Scotland; an harangue of flat mediocrity, imitative in character, thoughtful only in so far as, and in the way, he had been taught to be thoughtful.

But, read between the lines, it is most interesting; better representing the Average Tourist in his nominal every-day state of mind than any other book.

He embodies the sayings and doings of hundreds of others whose only memorials are on tombstones or in genealogies; he endures the inns in silence; never ate nor drank nor saw a coin or a poor man, for aught he says; passed the country in haste, ignoring the scenery except where "classical" [33] authors had praised it, considered the Alps a nuisance, and democratic governments a degraded, albeit successful, eccentricity; and hastened past the Lago di Garda, in spite of the new fortress in building there, to Brescia, the latter being "better worth seeing.

Yet he would not be the Average Tourist made perfect that he is if there was not some idea of the future hovering in him—he is the only traveller, except Sir Henry Blount, the philosopher, who notes, or even seems to note, that the chief factor of differences between human being and human being is geography. Yet underneath all the special characteristics which distinguish everyone of these tourists from every other, there remains one that all share with each other and with us, that expressed with the crude controversial Elizabethan vigour in some lines which Thomas Nashe wrote towards the close of the sixteenth century—"'Countryman, tell me what is the occasion of thy straying so [34] far Had it been otherwise they would not have cared to write down their experiences; nor we to read them.

And if at times it is hard to find a reflection of their pleasure in what they have written, it is certainly there, if only between the lines, manifesting how this continual variety of human beings is brought into touch, even if unconsciously, with the infinite change and range of the ideas and efforts of millions of persons over millions upon millions of acres, each person and each acre with its own history, life, fate, and influence.

If, too, in the course of summarising what they experienced, the more trivial details seem to occupy a larger proportion of the space than is their due, it may be suggested that that is the proportion in which they appear in the tourists' reminiscences. The permanent undercurrent I have tried to suggest where circumstances bring it to the surface in some one of its more definite forms.

Now resteth in my memory but this point, which indeed is the chief to you of all others; which is, the choice of what men you are to direct yourself to; for it is certain no vessel can leave a worse taste in the liquor it contains, than a wrong teacher infects an unskilful hearer with that which will hardly ever out. Sir Philip Sidney's advice to his brother about From what has been said already, two conclusions may be drawn: first, that the Average Tourist was given much advice; secondly, that he did not take it.

Let us too, then, see the theory for one chapter only; and, in all chapters after, the practice. It must have amused many a youngster to hear the down-trodden old gentleman, whom his father had hired, setting forth how the said youngster must behave in wicked Italy if he was to grow up in favour with God and man; all the more so if the old gentleman, whose name, perhaps, was the local equivalent for John Smith, published his advice in Latin under a Latin pseudonym, say, Gruberus or Plotius.

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Gruberus and Plotius suggest themselves because they are the very guidiest of guide-book writers. They, like all the orthodox of their kind, begin by a solemn argument for and against travelling. But there is not a word about Jonah; perhaps his luck and experiences were considered abnormal; or perhaps because, as Howell says, "he travelled much, but saw little. Cain, also, the first traveller, creates a prejudice.

Likewise, the argument from experience has to be met. Some return from travel, they say, using phrases without meaning, pale, lean, scabby and worm-eaten, burdens on their consciences, astounding garments on their backs, with the manners of an actor and superciliously stupid. Yet is this not due to the thing itself, but to the abuse thereof; [37] peradventure he shall be corrupted more quickly at home than abroad, and there is less to be feared from universities and strange lands than from the indulgent mother.

Moreover " non nobiliora quam mobiliora "; the heavens rejoice in motion, and transplantation yieldeth new life to plants. And shall the little sparrow travel as he pleases and man, lord of the animals, be confined to a farm or a hamlet? Reason, erudition and emotion having thus conquered, instruction begins. The forethought necessary is as great as if he were choosing a wife. For tutors and horses, it seems, the most that can be expected from them is that they shall not imperil his soul and body respectively. First among requisites is a book of prayers and hymns effective for salvation without being so pugnacious, doctrinally, as to cause suspicion.

Next, a note-book, a watch, or a pocket sun-dial; if a watch, not a striker, for that warns the wicked you have cash; a broad-brimmed hat, gaiters, boots, breeches as if his friends would let him start without any! Also, a linen overall, to put over his clothes when he gets into bed, in case the bed is dirty. Let him get to know something of medicine and, "like Achilles," learn to cook before he leaves home. Travel not at night, and, [38] in daytime, be guarded by the official guards which German and Belgian towns provide; or travel in company.

Now, the aim of travelling is the acquisition of knowledge; stay, therefore, in the more famous places rather than keep on the move. Enquire, concerning the district, its names, past and present; its language; its situation; measurements; number of towns, or villages; its climate, fertility; whether maritime or not, and possessing forests, mountains, barren or wooded; wild beasts, profitable mines; animal or vegetable life peculiar to itself; navigable or fish-yielding rivers; medicinal baths; efficient fortresses.

And concerning towns: the founder, "sights," free or otherwise; what the town has undergone, famines, plagues, floods, fires, sieges, revolutions, sackings; whether it has been the scene of councils, conferences, synods, assemblies, gatherings, or tournaments. It should be mentioned that in this last paragraph I am paraphrasing Gruberus only, and presume he is confining himself to what the young tourist should discover before breakfast; otherwise he is but a superficial instructor compared to Plotius.

The latter draws up a series of questions, which include enquiries about weights and measures; about the clergy, how many and what salaries; religion, is it "reformed"?

This last question would seem more in place at the end, but it is only number thirty-six, and there are one hundred and seventeen questions altogether. Then, is there a University?

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As for local government, the enquiries exhaust possibilities. Also, how many houses; and what about night-watchmen; legal procedure; "ancient lights," the right to use water, executors' duties, grounds for divorce, dress, military training? Furthermore: are the roads clean, and can children marry without their parents' consent? It must not be imagined that Gruberus and Plotius thought of all this by themselves: they copied others, being but two among many. Where the copying reached its most uncritical extreme was in the origins ascribed to towns: Paris, the [40] guide-books say, was founded by a Gaul of that name who lived two hundred years before his namesake of Troy; Haarlem is also named after its founder "Herr i.

Lem"; Toulouse dated from the time of the prophetess Deborah; and so on. But to consider the foregoing instructions, and even these three "facts," on their humorous side only, is to miss much of their interest. Two, for instance, of these etymologies are but examples of what is not only continually coming into notice in books of this date, but is especially noticeable in guide-books and tourists' notes, in which latter the habit of mind of the time is more exactly mirrored in its daily attitude than in any other class of books. They exemplify the two sources of knowledge of antiquity, the two standards of comparison, then available: classical and biblical; of more nearly equal authority than they were before or have been since; and they were the only ones.

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So with the objects of enquiry: they are implied by that lack of reference books from which not only the tourist, but governments also, suffered; it is clear, for example, that in much elementary information was not at hand, even in manuscript, in England. It may perhaps seem that the absence of knowledge which is ordinary now, indicated by the above illustrations, was extraordinary rather than ordinary even then.

But the fact was that, besides the available books being practically always too much behind the times for any but antiquaries' purposes, the writers themselves had so little information at hand that it was only here and there their writings were anything but hopelessly superficial, even when obtained; and to obtain them was no easy matter. There were at least three men who published practical handbooks in English for Continental travelling later than Andrew Boorde and earlier than Howell; yet they, and Howell also, each claim that theirs is the first book of its kind in English.

Whether the statement is made in good faith, or for business purposes, it proves equally well that even if a book was written, it was not easy to find.

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The first edition seems to be that of , and it continued to be reprinted down to ; at least thirty-four editions came out before , when the period under consideration ends. It was not, however, an Italian book originally, having been translated from a German source which was in existence as early [43] as , if not earlier. They were recommended, for instance, to go by the pilgrim galley, which ceased to run about ; and also to take part in a festival held yearly on the banks of the Jordan at Epiphany, which must have been abandoned far earlier even than that.

Still, books about what there was to notice in given places did exist just as there were treatises of the Gruberus and Plotius kind unfolding what should be noticed in general, and why. But the bearing of such books on our subject is only in so far as they reflect the thoughts, and ministered to the needs, of the tourist; and they may therefore be best considered in the works of those who wrote "Itineraries," which not only recorded journeys but were meant to serve as examples of how a journey might be made the most of.

Such a book was Hentzner's, a sort of link between Gruberus and Fynes Moryson. Hentzner was a Silesian who acted as guide and tutor to a young nobleman [44] from to They began, and ended, their journey at Breslau, and toured through Germany, France, Switzerland, Italy, and England; the "Itineraria" being based on notes made by the way.

Stephen Báthory

His account of England does him rather more than justice, for there is some first-hand experience there, which is just what is lacking in the rest of his book. Practically everything he says is second-hand, and the fact of his being at a place is merely a peg to hang quotations on. When he is not quoting from books he seems to be quoting from people; and half of what we expect from a guide-book is absent: means of conveyance, for instance. This is an omission, however, which can be explained: he was only concerned with the most respectable form of travelling, and that meant, on horseback.

And the rest of his omissions, taken all together, throw into relief the academic character of the book, due, not to himself individually so much as to the period. His preface cannot, naturally, differ much from Plotius, nor add much, except in recommending Psalms 91, , , and as suitable for use by those about to travel, forgetting, it would seem, the one beginning, "When Israel went forth out of Egypt," which Pantagruel had sung by his crew before they set out to find the "Holy Bottle"; and being a Protestant he cannot recommend the invocation of St.

Joseph and St. Anthony of Padua, the patron [45] saints of travellers; all he can do is to pray at the beginning for good angels to guard his footsteps, and, at the end, to acknowledge assistance from one, although it does not appear that he ever went to the length of Uhland's traveller:—. On the way, having reached, say Rome, he does not, in Baedeker's merciful fashion, tell you the hotels first, in order of merit, but begins straightway: " Rome.

Mistress and Queen of Cities, in times past the head of well-nigh all the world, which she had subjected to her rule by virtue of the sublime deeds of the most stout-hearted of men.

Concerning the first founders thereof there are as many opinions, and as different, as there are writers. Some there are who think that Evander, in his flight from Arcadia," etc. Yet no one could write over six hundred pages about a four years' tour in sixteenth-century Europe without being valuable at times; partly in relation to ideas, partly to experiences into which those ideas led him and his pupils.

It was less than twenty years after Hentzner that another German published a record of travel which was also meant as a guide. But time had worked wonders; it was not only a personal difference [46] between the former and Zinzerling that accounts for the difference in their books; it was the increase in the number of tourists. The latter sketches out a plan by means of which all France can be seen at the most convenient times and most thoroughly without waste of time, with excursions to England, the Low Countries, and Spain. Routes are his first consideration; other hints abound.

At St. Nicholas is a host who is a terror to strangers; and remember that at Saint-Savin, thirty leagues from Bourges, is the shanty of "Philemon and Baucis" where you can live for next to nothing; and that outside the gate at Poictiers is a chemist who speaks German, and so on. Frequently, indeed, he notes where you may find your German understood; and also where you should learn, and where avoid learning, French.

Advice of this last-mentioned kind calls to mind a third class of guide-books, intended to assist those who, without them, would realise how vain is the help of man when he can't understand what you say. The need for such became more and more evident as time went on and Latin became less and less the living and international language it had been but recently.

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The use of vernaculars was everywhere coming to the front as nationalities developed further, and in many districts where it had been best known its disuse in Church hastened its disuse outside. The extent to which Latin was current about varied in almost every country. Poland and Ireland came first, Germany second, where many of all classes spoke it fluently, and less corruptly than in Poland.