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. What is the greatest vice in both nacions? After what manner the subjects in both countries shewe their obedience to their prince, or oppose themselves against him?"^[59] Here we see coming into play the newly acquired knowledge of human nature of which the sixteenth century was so proud. An ambassador to Paris must know what was especially pleasing to a Frenchman. Even a captain in war must know the special virtues and vices of the enemy: which nation is ablest to make a sudden sally, which is stouter to entertain the shock in open field, which is subtlest of the contriving of an ambush.

Evidently, since there is so varied a need for acquaintance with foreign countries, travel is a positive duty. Noah, Aristotle, Solomon, Julius Cæsar, Columbus, and many other people of authority are quoted to prove that "all that ever were of any great knowledge, learning or wisdom since the beginning of the world unto this present, have given themselves to travel: and that there never was man that performed any great thing or achieved any notable exploit, unless he had travelled."^[60]

This summary, of course, cannot reproduce the style of each of our authors, and only roughly indicates their method of persuasion. Especially it cannot represent the mode of Zwinger, whose contribution is a treatise of four hundred pages, arranged in outline form, by means of which any single idea is made to wend its tortuous way through folios. Every aspect of the subject is divided and subdivided with meticulous care. He cannot speak of the time for travel without discriminating between natural time, such as years and days, and artificial time, such as festivals and holidays; nor of the means of locomotion without specifying the possibility of being carried through the air by: (I) Mechanical means, such as the wings of Icarus; or (2) Angels, as the Apostle Philip was snatched from Samaria.^[61] In this elaborate method he found an imitator in Sir Thomas Palmer.^[62] The following, a mere truncated fragment, may serve to illustrate both books:--

"Travelling is either:--
I. Irregular.
II. Regular. Of Regular Travailers some be
    A. Non-voluntaries, sent out by the prince,
        and employed in matters of
        1. Peace (etc.).
        2. Warre (etc.).
B. Voluntaries. Voluntary Regular Travailers
    are considered
        1. As they are moved accidentally.
            a. Principally, that afterwards they
                  may leade a more quiet and contented
                  life, to the glory of God.
            b. Secondarily, regarding ends,
                  (i) Publicke.
                      (a) What persons are inhibited
                              travaile.
                              (1) Infants, Decrepite persons,
                                      Fools, Women.
                      (b) What times to travaile in
                              are not fitte:
                              (2) When our country is
                                      engaged in warres.
                      (c) Fitte.
                              (1) When one may reape
                                      most profit in shortest
                                      time, for that hee aimeth
                                      at.
                              (2) When the country, into
                                      which we would travaile,
                                      holdeth not ours in jealousie,
                                      etc."

That the idea of travel as a duty to the State had permeated the Elizabethans from the courtier to the common sailor is borne out by contemporary letters of all sorts. Even William Bourne, an innkeeper at Gravesend, who wrote a hand-book of applied mathematics, called it The Treasure for Travellers^[63] and prefaced it with an exhortation in the style of Turler. In the correspondence of Lord Burghley, Sir Philip Sidney, Fulke Greville, the Earl of Essex, and Secretary Davison, we see how seriously the aim of travel was inculcated. Here are the same reminders to have the welfare of the commonwealth constantly in mind, to waste no time, to use order and method in observation, and to bring home, if possible, valuable information. Sidney bewails how much he has missed for "want of having directed my course to the right end, and by the right means." But he trusts his brother has imprinted on his mind "the scope and mark you mean by