But within a month he has to report the conversion of Sir Thomas Palmer, and within another month, the loss of even his own chaplain. "Were God pleased that onlie young and weak ones did waver, it were more tollerable," he laments, "but I am put in some doubte of my Chaplaine himself." He had given the chaplain--one Wadesworth, a good Cambridge Protestant--leave of absence to visit the University of Salamanca. In a week the chaplain wrote for a prolongation of his stay, making discourse of "a strange Tempest that came upon him in the way, of visible Fire that fell both before and behind him, of an Expectation of present Death, and of a Vowe he made in that time of Danger." This manner of writing, and reports from others that he has been a secret visitor to the College of the Jesuits, make Cornwallis fear the worst. "I should think him borne in a most unfortunate hower," he wails, "to become the occasion of such a Scandall."[174] But his fears were realized. The chaplain never came back. He had turned Romanist.
The reasons for the headway of Catholicism in the reign of James I. do not concern us here. To explain the agitated mood of our Precepts for Travellers, it is necessary only to call attention to the fact that Protestantism was just then losing ground, through the devoted energy of the Jesuits. Even in England, they were able to strike admiration into the mind of youth, and to turn its ardour to their own purposes. But in Spain and in Italy, backed by their impressive environment and surrounded by the visible power of the Roman Church, they were much more potent. The English Jesuits in Rome--Oxford scholars, many of them--engaged the attentions of such of their university friends or their countrymen who came to see Italy, offering to show them the antiquities, to be guides and interpreters.[175] By some such means the traveller was lured into the company of these winning companions, till their spiritual and intellectual power made an indelible impression on him.[176]
How much the English Government feared the influence of the Jesuits upon young men abroad may be seen by the increasing strictness of licences for travellers. The ordinary licence which everyone but a known merchant was obliged to obtain from a magistrate before he could leave England, in 1595 gave permission with the condition that the traveller "do not haunte or resorte unto the territories or dominions of any foreine prince or potentate not being with us in league or amitie, nor yet wittinglie kepe companie with any parson or parsons evell affected to our State."[177] But the attempt to keep Englishmen out of Italy was generally fruitless, and the proviso was too frequently disregarded. Lord Zouche grumbled exceedingly at the limitations of his licence. "I cannot tell," he writes to Burghley in 1591, "whether I shall do well or no to touch that part of the licence which prohibiteth me in general to travel in some countries, and companioning divers persons.... This restraint is truly as an imprisonment, for I know not how to carry myself; I know not whether I may pass upon the Lords of Venis, and the Duke of Florens' territories, because I know not if they have league with her Majesty or no."[178] Doubtless Bishop Hall was right when he declared that travellers commonly neglected the cautions about the king's enemies, and that a limited licence was only a verbal formality.[179] King James had occasion to remark that "many of the Gentry, and others of Our Kingdom, under pretence of travel for their experience, do pass the Alps, and not contenting themselves to remain in Lombardy or Tuscany, to gain the language there, do daily flock to Rome, out of vanity and curiosity to see the Antiquities of that City; where falling into the company of Priests and Jesuits ... return again into their countries, both averse to Religion and ill-affected to Our State and Government."[180]
To come to our Instructions for Travellers, as given in the reign of James I., they abound, as we would expect, in warnings against the Inquisition and the Jesuits. Sir Robert Dallington, in his Method for Travell,[181] gives first place to the question of remaining steadfast in one's religion:
"Concerning the Traveliers religion, I teach not what it should be, (being out of my element;) only my hopes are, he be of the religion here established: and my advice is he be therein well settled, and that howsoever his imagination shall be carried in the voluble Sphere of divers men's discourses; yet his inmost thoughts like lines in a circle shall alwaies concenter in this immoveable point, not to alter his first faith: for that I knowe, that as all innovation is dangerous in a state; so is this change in the little commonwealth of a man. And it is to be feared, that he which is of one religion in his youth, and of another in his manhood, will in his age be of neither....
"I will instance in a Gentleman I knew abroade, of an overt and free nature Zealously forward in the religion hee carried from home, while he was in France, who had not bene twentie dayes in Italy, but he was as farre gone on the contrary Byas, and since his returne is turned againe. Now what should one say of such men but as the Philosopher saith of a friend, 'Amicus omnium, Amicus nullorum,' A professor of both, a believer in neither.[182]
"The next Caveat is, to beware how he heare anything repugnant to his religion: for as I have tyed his tongue; so must I stop his eares, least they be open to the smooth incantations of an insinuating seducer, or the suttle arguments of a sophisticall adversarie. To this effect I must precisely forbid him the fellowship or companie of one sort of people in generall: these are the Jesuites, underminders and inveiglers of greene wits, seducers of men in matter of faith, and subverters of men in matters of State, making of both a bad christian, and worse subject. These men I would have my Travueller never heare, except in the Pulpit; for[183] being eloquent, they speake excellent language; and being wise, and therefore best knowing how to speake to best purpose, they seldome or never handle matter of controversie."
Our best authority in this period of travelling is Fynes Moryson, whose Precepts for Travellers[184] are particularly full. Moryson is well known as one of the most experienced travellers of the late Elizabethan era. On a travelling Fellowship from Peterhouse College, Cambridge, in 1591-1595 he made a tour of Europe, when the Continent was bristling with dangers for Englishmen. Spain and the Inquisition infected Italy and the Low Countries; France was full of desperate marauding soldiers; Germany nourished robbers and free-booters in every forest. It was the particular delight of Fynes Moryson to run into all these dangers and then devise means of escaping them. He never swerved from seeing whatever his curiosity prompted him to, no matter how forbidden and perilous was the venture. Disguised as a German he successfully viewed the inside of a Spanish fort;[185] in the character of a Frenchman he entered the jaws of the Jesuit College at Rome.[186] He made his way through German robbers by dressing as a poor Bohemian, without cloak or sword, with his hands in his hose, and his countenance servile.[187] His triumphs were due not so much to a dashing and magnificent bravery, as to a nice ingenuity. For instance, when he was plucked bare by the French soldiers of even his inner doublet, in which he had quilted his money, he was by no means left penniless, for he had concealed some gold crowns in a box of "stinking ointment" which the soldiers threw down in disgust.[188]
His Precepts for Travellers are characteristically canny. Never tell anyone you can swim, he advises, because in case of shipwreck "others trusting therein take hold of you, and make you perish with them."[189] Upon duels and resentment of injury in strange lands he throws cold common sense. "I advise young men to moderate their aptnesse to quarrell, lest they perish with it. We are not all like Amadis or Rinalldo, to incounter an hoste of men."[190] Very thoughtful is this paragraph on the night's lodging:
"In all Innes, but especially in suspected places, let him bolt or locke the doore of his chamber: let him take heed of his chamber fellows, and always have his Sword by his side, or by his bed-side; let him lay his purse under his pillow, but always foulded with his garters, or some thing hee first useth in the morning, lest hee forget to put it up before hee goe out of his chamber. And to the end he may leave nothing behind him in his Innes, let the visiting of his chamber, and gathering his things together, be the last thing he doth, before hee put his foote into the stirrup."[191]