The complement of a pilgrim-galley may be taken as about one hundred, although in 1561 one carried four hundred. After 1581 nobody mentions finding more than twenty-three "Franks" at Jerusalem together, not even at Easter, when "indulgences" were doubled. Possibly the attack on "indulgences" which prefaced the best-known schism of the century suggested, or testifies to, an incredulity concerning them which might be felt far outside the districts which persisted in schism. If felt, this would re-act on pilgrimages, the nominal object whereof was to secure "indulgences." On the other hand, there is no reason for assuming a decline in devotion; the non-Catholic point of view is well expressed by Moryson:—"I had no thought to expiate any least sin of mine; much less did I hope to merit any grace from God—yet I confess that through the grace of God the very places struck me with a religious horror and filled my mind with holy motions." One reason for the decrease is certain, however, and sufficient to account for it alone; the increase in the dangers and the cost of the journey through the stopping-places on the route falling into the hands of the Turks, and, still more, the changed attitude of the Turks towards Western Christians as a result of these victories. Yet this abolition of the direct and speedy route was not all loss to him who was as much tourist as pilgrim. He saw the more. There was a pleasant choice of routes, too; for, of course, thenceforth each one had to make his own arrangements. The main routes numbered three; on each of them further choice was possible. The three were viâ (1) Jaffa, (2) Damascus, (3) Cairo. The starting-point was sometimes Marseilles, but rarely; almost invariably it would be Venice. Here, too, information was obtainable better than elsewhere. At the Franciscan monastery "Della Vigna" was a travel-bureau in charge of the "Padre Provisore di Gierusalemme" who survived the galleys: in 1609 he was a Venetian noble. The post had a semi-official character, since its holder was charged to view the permit to visit Jerusalem, the "Placet" as it was called, lacking which a Roman Catholic would incur excommunication; and also to assure himself that the pilgrim had one hundred zecchini to spend, in the absence of which the permit was cancelled. The respect in which this "Placet," which required eleven signatures, was held was immense; one soldier, even, who had touched at Tripoli and Jaffa in the course of serving Ferdinand de' Medici, came back to Leghorn to get leave before visiting Jerusalem. But the warden of the friars at Jerusalem had authority to absolve from the excommunication such as did not pass through Italy. No "Placets" were granted to women.