English Travellers of the Renaissance | Page 3

the courtier--Foundation of chairs of Modern History
and Modern Languages at Oxford and Cambridge--Englishmen become
self-sufficient--Books of travel become common--Advent of the
Romantic traveller who travels for scenery.
BIBLIOGRAPHY
INDEX
FOOTNOTES
* * * * *

CHAPTER I
THE BEGINNINGS OF TRAVEL FOR CULTURE
Of the many social impulses that were influenced by the Renaissance,
by that "new lernynge which runnythe all the world over now-a-days,"
the love of travel received a notable modification. This very old instinct
to go far, far away had in the Middle Ages found sanction, dignity and
justification in the performance of pilgrimages. It is open to doubt
whether the number of the truly pious would ever have filled so many
ships to Port Jaffa had not their ranks been swelled by the restless, the
adventurous, the wanderers of all classes.
Towards the sixteenth century, when curiosity about things human was
an ever stronger undercurrent in England, pilgrimages were particularly
popular. In 1434, Henry VI. granted licences to 2433 pilgrims to the

shrine of St James of Compostella alone.[2] The numbers were so large
that the control of their transportation became a coveted business
enterprise. "Pilgrims at this time were really an article of exportation,"
says 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