Evelyn's Diary practically begins where many think he had no business to be diarising, beyond the seas. The position of a loyalist who solaces himself in Italy while his King is fighting for his crown certainly requires explanation: it may be sufficient apology for Evelyn that without the family estates he could be of no great service to the King, and that these, lying near London, were actually in the grasp of the Parliament. He was also but one of a large family and it was doubtless convenient that one member should be out of harm's way. His three years' absence (1643-6) has certainly proved advantageous to posterity. Evelyn is, indeed, a mere sight-seer, but this renders his tour a precise record of the objects which the sight-seer of the seventeenth century was expected to note, and a mirror not only of the taste but of the feeling of the time. There is no cult of anything, but there is curiosity about everything; there is no perception of the sentiment of a landscape, but real enjoyment of the landscape itself; antiquity is not unappreciated, but modern works impart more real pleasure. Of the philosophical reflections which afterward rose to the mind of Gibbon there is hardly a vestige, and of course Evelyn is at an immeasurable distance from Byron and De Staël. But he gives us exactly what we want, the actual attitude of a cultivated young Englishman in presence of classic and renaissance art with its background of Southern nature. We may register without undue self-complacency a great development of the modern world in the æsthetical region of the intellect, which implies many other kinds of progress. It is interesting to compare with Evelyn's narrative the chapters recording the visit to Italy supposed to have been made at this very period by John Inglesant, who inevitably sees with the eyes of the nineteenth century. Evelyn's casual remarks on foreign manners and institutions display good sense, without extraordinary insight; in description he is frequently observant and graphic, as in his account of the galley slaves, and of Venetian female costumes. He naturally regards Alpine scenery as "melancholy and troublesome."
Returned to England, Evelyn strictly follows the line of the average English country gentleman, execrating the execution of Charles I., disgusted beyond measure with the suppression of the Church of England service, but submissive to the powers that be until there are evident indications of a change, which he promotes in anything but a Quixotic spirit. Although he is sincerely attached to the monarchy, the condition of the Church is evidently a matter of greater concern to him: Cromwell would have done much to reconcile the royalists to his government, had it been possible for him to have restored the liturgy and episcopacy. The same lesson is to be derived from his demeanor during the reigns of Charles and James. The exultation with which the Restoration is at first hailed soon evaporates. The scandals of the Court are an offense, notwithstanding Evelyn's personal attachment to the King. But the chief point is not vice or favoritism or mismanagement, but alliances with Roman Catholic powers against Protestant nations. Evelyn is enraged to see Charles missing the part so clearly pointed out to him by Providence as the protector of the Protestant religion all over Europe. The conversion of the Duke of York is a fearful blow, James's ecclesiastical policy after his accession adds to Evelyn's discontent day by day, while political tyranny passes almost without remark. At last the old cavalier is glad to welcome the Prince of Orange as deliverer, and though he has no enthusiasm for William in his character as King, he remains his dutiful subject. Just because Evelyn was by no means an extraordinary person, he represents the plain straightforward sense of the English gentry. The questions of the seventeenth century were far more religious than political. The synthesis "Church and King" expressed the dearest convictions of the great majority of English country families, but when the two became incompatible they left no doubt which held the first place in their hearts. They acted instinctively on the principle of the Persian lady who preferred her brother to her husband. It was not impossible to find a new King, but there was no alternative to the English Church.