Erasmus and the Age of Reformation. Johan Huizinga

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СКАЧАТЬ brought together, by a few days' reading, a collection of Adagia, in the supposition that such a booklet, however it might turn out, by its mere usefulness would get into the hands of students. In this way I demonstrated that my friendship had not cooled off at all. Next, in a poem I subjoined, I protested that I was not angry with the king or with the country at being deprived of my money. And my scheme was not ill received. That moderation and candour procured me a good many friends in England at the time—erudite, upright and influential men.'

      This is a characteristic specimen of semi-ethical conduct. In this way Erasmus succeeded in dealing with his indignation, so that later on he could declare, when the recollection came up occasionally, 'At one blow I had lost all my fortune, but I was so unconcerned that I returned to my books all the more cheerfully and ardently'. But his friends knew how deep the wound had been. 'Now (on hearing that Henry VIII had ascended the throne) surely all bitterness must have suddenly left your soul,' Mountjoy writes to him in 1509, possibly through the pen of Ammonius.

      The years after his return to France were difficult ones. He was in great need of money and was forced to do what he could, as a man of letters, with his talents and knowledge. He had again to be the homo poeticus or rhetoricus. He writes polished letters full of mythology and modest mendicity. As a poet he had a reputation; as a poet he could expect support. Meanwhile the elevating picture of his theological activities remained present before his mind's eye. It nerves him to energy and perseverance. 'It is incredible', he writes to Batt, 'how my soul yearns to finish all my works, at the same time becoming somewhat proficient in Greek, and afterwards to devote myself entirely to the sacred learning after which my soul has been hankering for a long time. I am in fairly good health, so I shall have to strain every nerve this year (1501) to get the work we gave the printer published, and by dealing with theological problems, to expose our cavillers, who are very numerous, as they deserve. If three more years of life are granted me, I shall be beyond the reach of envy.'

      Here we see him in a frame of mind to accomplish great things, though not merely under the impulse of true devotion. Already he sees the restoration of genuine divinity as his task; unfortunately the effusion is contained in a letter in which he instructs the faithful Batt as to how he should handle the Lady of Veere in order to wheedle money out of her.

      For years to come the efforts to make a living were to cause him almost constant tribulations and petty cares. He had had more than enough of France and desired nothing better than to leave it. Part of the year 1500 he spent at Orléans. Adversity made him narrow. There is the story of his relations with Augustine Vincent Caminade, a humanist of lesser rank (he ended as syndic of Middelburg), who took young men as lodgers. It is too long to detail here, but remarkable enough as revealing Erasmus's psychology, for it shows how deeply he mistrusted his friends. There are also his relations with Jacobus Voecht, in whose house he evidently lived gratuitously and for whom he managed to procure a rich lodger in the person of an illegitimate brother of the Bishop of Cambray. At this time, Erasmus asserts, the bishop (Antimaecenas he now calls him) set Standonck to dog him in Paris.

      Much bitterness there is in the letters of this period. Erasmus is suspicious, irritable, exacting, sometimes rude in writing to his friends. He cannot bear William Hermans any longer because of his epicureanism and his lack of energy, to which he, Erasmus, certainly was a stranger. But what grieves us most is the way he speaks to honest Batt. He is highly praised, certainly. Erasmus promises to make him immortal, too. But how offended he is, when Batt cannot at once comply with his imperious demands. How almost shameless are his instructions as to what Batt is to tell the Lady of Veere, in order to solicit her favour for Erasmus. And how meagre the expressions of his sorrow, when the faithful Batt is taken from him by death in the first half of 1502.

      It is as if Erasmus had revenged himself on Batt for having been obliged to reveal himself to his true friend in need more completely than he cared to appear to anyone; or for having disavowed to Anna of Borselen his fundamental convictions, his most refined taste, for the sake of a meagre gratuity. He has paid homage to her in that ponderous Burgundian style with which dynasties in the Netherlands were familiar, and which must have been hateful to him. He has flattered her formal piety. 'I send you a few prayers, by means of which you could, as by incantations, call down, even against her will, from Heaven, so to say, not the moon, but her who gave birth to the sun of justice.'

      Did you smile your delicate smile, O author of the Colloquies, while writing this? So much the worse for you.

      FOOTNOTES:

[3] Allen No. 103.17. Cf. Chr. Matrim. inst. LB. V. 678 and Cent nouvelles 2.63, 'ung baiser, dont les dames et demoiselles du dit pays d'Angleterre sont assez libérales de l'accorder'.

CHAPTER V

       Table of Contents

ERASMUS AS A HUMANIST

       Table of Contents

      Significance of the Adagia and similar works of later years—Erasmus as a divulger of classical culture—Latin—Estrangement from Holland—Erasmus as a Netherlander

      Meanwhile renown came to Erasmus as the fruit of those literary studies which, as he said, had ceased to be dear to him. In 1500 that work appeared which Erasmus had written after his misfortune at Dover, and had dedicated to Mountjoy, the Adagiorum Collectanea. It was a collection of about eight hundred proverbial sayings drawn from the Latin authors of antiquity and elucidated for the use of those who aspired to write an elegant Latin style. In the dedication Erasmus pointed out the profit an author may derive, both in ornamenting his style and in strengthening his argumentation, from having at his disposal a good supply of sentences hallowed by their antiquity. He proposes to offer such a help to his readers. What he actually gave was much more. He familiarized a much wider circle than the earlier humanists had reached with the spirit of antiquity.

      Until this time the humanists had, to some extent, monopolized the treasures of classic culture, in order to parade their knowledge of which the multitude remained destitute, and so to become strange prodigies of learning and elegance. With his irresistible need of teaching and his sincere love for humanity and its general culture, Erasmus introduced the classic spirit, in so far as it could be reflected in the soul of a sixteenth-century Christian, among the people. Not he alone; but none more extensively and more effectively. Not among all the people, it is true, for by writing in Latin he limited his direct influence to the educated classes, which in those days were the upper classes.

      Erasmus made current the classic spirit. Humanism ceased to be the exclusive privilege of a few. According to Beatus Rhenanus he had been reproached by some humanists, when about to publish the Adagia, for divulging the mysteries of their craft. But he desired that the book of antiquity should be open to all.

      The literary and educational works of Erasmus, the chief of which were begun in his Parisian period, though most of them appeared much later, have, in truth, brought about a transmutation of the general modes of expression and of argumentation. It should be repeated over and over again that this was not achieved by him single-handed; countless others at that time were similarly engaged. But we have only to cast an eye on the broad current of editions of the Adagia, of the Colloquia, etc., to realize of how much greater consequence he was in this respect than all the others. 'Erasmus' is the only name in all the host of humanists which has remained a household word all over the globe.

      Here we will anticipate the course of Erasmus's life for a moment, to enumerate the principal works of this sort. Some years later СКАЧАТЬ