of the best masters flourishing about that time in Italy, namely, . Luca Marenzo, Monte Verdi, Horatio Vecchi, Cifa, the Prince of Venosa, and several others." Rid of these by their shipment, Milton, moving homeward more rapidly, “through Verona and Milan, and the Pennine Alps," he says, “and then by the Lake Leman, arrived at Geneva.” In this rapid transit from Venice across the northern Lombard plains, other cities and towns of note must have been passed through; and, in crossing the Alps by St. Bernard, there would be the last look at Italy beneath.

As if delighting to have a breath of fresh Protestant theology, after so long a time in the Catholic atmosphere of Italy, Milton spent a week or two, if not more, in Geneva. The Swiss city still maintained its reputation as the great continental seat of Calvinistic Protestantism. Since Calvin and Farel, there had been a series of ministers in the churches of the city, and of professors in the university, keeping up the faith and the discipline established at the Reformation. At the time of Milton's visit, there were several such men, celebrated over the Calvinistic world beyond Geneva, and especially among the French Protestants and the Puritans of England. The eldest Turretin was dead (1631); but he had been succeeded in the chair of theology by the learned German, Frederick Spanheim (1600—1649), who had studied in Geneva in his youth, and had held already, since 1627, the professorship of philosophy. Another theology professor and city preacher was Theodore Tronchin (1582—1657), married to Beza's grand-daughter — previously professor of Hebrew, and one of the Geneva deputies to the Synod of Dort. A Scotchman, Alexander More, with whom Milton was long afterwards to come into unpleasant relations, had just been appointed professor of Greek (1639), and was qualifying himself for a pastoral charge, not without some suspicions among his colleagues that he was unsound in the main Calvinistic points. But the man in Geneva of greatest note, and most interesting to Milton, was Giovanni, or Dr. John, Diodati, the uncle of his friend Charles. Besides his celebrity as professor of theology, city preacher, translator of the Bible into Italian, and author of several theological works, Diodati was celebrated as an instructor of young men of rank, sent to board in his house. About the year 1639 there were many young foreigners of distinction pursuing their studies in Geneva, including Charles Gustavus, afterwards King of Sweden, and several princes of German Protestant houses; and some of these appear to have been among Diodati's private pupils. At his house Milton either lodged, or was a daily visitor. “At Geneva,” he says, “I was daily in the society of John Diodati, the most learned Professor of Theology.” It seems to me most likely that it was from him that Milton heard the first rumor of his nephew's death."

Among Milton's introductions at Geneva, through Diodati or otherwise, was one to a Neapolitan nobleman, named Cardouin or Cerdogni, apparently a refugee on account of Protestant opinions, who had been settled in Geneva since 1608, as a teacher of Italian. He, or the ladies of his family, kept an album, in which they collected autographs of visitors, and especially of English visitors to the city. Many Englishmen, predecessors of Milton in the continental tour, had written their signatures in it, and among them no less a man than Wentworth. Milton is asked for his, and writes, characteristically, as follows:

“If Virtue feeble were, Heaven itself would stoope to her.

Cælum, non animum, muto, dum trans mare curro.'

“Junii 10°, 1639. Joannes Miltonius, Anglus.” 2

From Geneva, where this entry fixes him as late as June 10, 1639, he returned homewards, “through France," he says, “by the same route as before," i. e., by Lyons, the Rhone, and Paris. At Paris he would no longer find Lord Scudamore, who, having been recalled at his own request, had returned to England in the beginning of the year, leaving the Earl of Leicester as sole ambassador; but he may have had time to call on Grotius, who had received several letters from Lord Scudamore since his departure. Leaving Paris, and recrossing the Channel, he sets his foot again in England, after a total absence of “ a year and three months, more or less," late in July, or early in August 1639. The sentence which he thinks it right to append to his account of his journey as a whole, it is right also that we should append, in closing this volume:-“I again take God to witness," he says, “ that in all those places where so many things are considered lawful, I lived sound and untouched from all profligacy and vice, having this thought perpetually with me, that, though I might escape the eyes of men, I certainly could not the eyes of God.” 1

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