id="Page_4"/>Sir Henry Ellis, in commenting on a letter of the Earl of Oxford to Henry VI., asking for a licence for a ship of which he was owner, to carry pilgrims. "Ships were every year loaded from different ports with cargoes of these deluded wanderers, who carried with them large sums of money to defray the expenses of their journey."^[3]

Among the earliest books printed in England was Informacon for Pylgrymes unto the Holy Londe, by Wynkin de Worde, one which ran to three editions,^[4] an almost exact copy of William Wey's "prevysyoun" (provision) for a journey eastwards.^[5] The tone and content of this Informacon differ very little from the later Directions for Travellers which are the subject of our study. The advice given shows that the ordinary pilgrim thought, not of the ascetic advantages of the voyage, or of simply arriving in safety at his holy destination, but of making the trip in the highest possible degree of personal comfort and pleasure. He is advised to take with him two barrels of wine ("For yf ye wolde geve xx dukates for a barrel ye shall none have after that ye passe moche Venyse"); to buy orange-ginger, almonds, rice, figs, cloves, maces and loaf sugar also, to eke out the fare the ship will provide. And this although he is to make the patron swear, before the pilgrim sets foot in the galley, that he will serve "hote meete twice at two meals a day." He whom we are wont to think of as a poor wanderer, with no possessions but his grey cloak and his staff, is warned not to embark for the Holy Land without carrying with him "a lytell cawdron, a fryenge panne, dysshes, platers, cuppes of glasse ... a fether bed, a matrasse, a pylawe, two payre sheets and a quylte" ... a cage for half a dozen of hens or chickens to have with you in the ship, and finally, half a bushel of "myle sede" to feed the chickens. Far from being encouraged to exercise a humble and abnegatory spirit on the voyage, he is to be at pains to secure a berth in the middle of the ship, and not to mind paying fifty ducats for to be in a good honest place, "to have your ease in the galey and also to be cherysshed." Still more unchristian are the injunctions to run ahead of one's fellows, on landing, in order to get the best quarters at the inn, and first turn at the dinner provided; and above all, at Port Jaffa, to secure the best ass, "for ye shall paye no more for the best than for the worste."

But while this book was being published, new forces were at hand which were to strip the thin disguise of piety from pilgrims of this sort. The Colloquies of Erasmus appeared before the third edition of Informacon for Pylgrymes, and exploded the idea that it was the height of piety to have seen Jerusalem. It was nothing but the love of change, Erasmus declared, that made old bishops run over huge spaces of sea and land to reach Jerusalem. The noblemen who flocked thither had better be looking after their estates, and married men after their wives. Young men and women travelled "non sine gravi discrimine morum et integritatis." Pilgrimages were a dissipation. Some people went again and again and did nothing else all their lives long.^[6] The only satisfaction they looked for or received was entertainment to themselves and their friends by their remarkable adventures, and ability to shine at dinner-tables by recounting their travels.^[7] There was no harm in going sometimes, but it was not pious. And people could spend their time, money and pains on something which was truly pious.^[8]

It was only a few years after this that that pupil of Erasmus and his friends, King Henry the Eighth, who startled Europe by the way he not only received new ideas but acted upon them, swept away the shrines, burned our Lady of Walsingham and prosecuted "the holy blisful martyr" Thomas à Becket for fraudulent pretensions.^[9]

But a new object for travel was springing up and filling the leading minds of the sixteenth century--the desire of learning, at first hand, the best that was being thought and said in the world. Humanism was the new power, the new channel into which men were turning in the days when "our naturell, yong, lusty and coragious prynce and sovrayne lord King Herre the Eighth entered into the flower of pleasaunt youthe."^[10] And as the scientific spirit or the socialistic spirit can give to the permanent instincts of the world a new zest, so the Renaissance passion for self-expansion and for education gave to the old road a new mirage.

All through the fifteenth century the universities of Italy, pre-eminent since their foundation for secular studies, had been gaining reputation by their offer of a wider education than the threadbare discussions of the schoolmen. The discovery and revival in the fifteenth century of Greek literature, which had stirred Italian society so profoundly, gave to the universities a northward-spreading fame. Northern scholars, like Rudolf Agricola, hurried south to find congenial air at the centre of intellectual life. That professional humanists could not do without the stamp of true culture which an Italian degree gave to them, Erasmus, observer of all things, notes in the year 1500 to the Lady of Veer:

"Two things, I feel, are very necessary: one that I go to Italy, to gain for my poor learning some authority from the celebrity of the place; the other, that I take the degree of Doctor; both senseless, to be sure. For people do not straightway change their minds because they cross the sea, as Horace says, nor will the shadow of an impressive name make me a whit more learned ... but we must put on the lion's skin to prove our ability to those who judge a man by his title and not by his books, which in truth they do not understand."^[11]

Although Erasmus despised degree-hunting, it is well known that he felt the power of Italy. He was tempted to remain in Rome for ever, by reason of the company he found there. "What a sky and fields, what libraries and pleasant walks and sweet confabulation with the learned ..."^[12] he exclaims, in afterwards recalling that paradise of scholars. There was, for instance, the Cardinal Grimani, who begged Erasmus to share his life ... and books.^[13] And there was Aldus