No More Learning

"

This is a modest and fair account of Bailey's work. The chief
peculiarity of his version is its reproduction of the idiomatic and
proverbial Latinisms, and generally of the classical phrases and
allusions in which Erasmus abounds, in corresponding or analogous
English forms. Bailey had acquired, perhaps from his lexicographical
studies, a great command of homely and colloquial English; the words and
phrases by which he frequently _represents_ rather than construes
Erasmus' text have perhaps in many instances not less piquancy than the
original. Thus his translation, as a piece of racy English, has a
certain independent value of its own, and may be read with interest even
by those who are familiar with the original.

In preparing this volume for the press, Bailey's text has been carefully
revised, and clerical errors have been corrected, but the liberty has
not been taken of altering his language, even to the extent of removing
the coarsenesses of expression which disfigure the book and in which he
exaggerates the plain speaking of the original. Literary feeling is
jealous, no doubt justly, on general grounds, of expurgations.

Further, throughout the greater part of the work, the translation has
been closely compared with the Latin original. Occasional inaccuracies
on Bailey's part have been pointed out in the Appendix of Notes at the
end of the volume. The literal sense of the original, sometimes its
language, has in many of these notes been given, with the view of
increasing the interest of perusal to the general reader. The remainder
of the notes are, like the contents of the volume, of a miscellaneous
character: philological, antiquarian, historical. They do not, of
course, profess to supply an exhaustive commentary; but are designed to
afford elucidations and illustrations of the text that may be
intelligible and instructive to the English reader, and possibly to some
extent to the scholar.

The Colloquies of Erasmus form a rich quarry of intellectual material,
from which each student will extract that which he regards to be of
peculiar value. The linguist, the antiquary, the observer of life and
manners, the historian, the moralist, the theologian may all find
themselves attracted to these pages. It is hoped that there are many who
at the present time will welcome the republication, in English, of a
book which not only produced so great a sensation in Europe on its
appearance, but may be said to have had something to do with the making
of history.

It is unnecessary to do more than refer to the fact that the Editor
undertook his task under certain inconveniences, and limitations as to
space and time, which have prevented him from satisfying his own idea of
what the book should be. He trusts it will not be found wanting in
accuracy, however falling short of completeness.

The Latin text used has been that of P. Scriver's edition, printed by
the Elzevirs. 1643. A translation of Erasmus' dedication to young Froben
has been added; also of several pieces from the _Coronis Apologetica_,
not given by Bailey, which contain matters of interest bearing upon the
history or contents of the book.




DEDICATION.


_D. ERASMUS_ Rot.

TO

_JOHN ERASMIUS FROBEN_,

_A Boy of Excellent Promise: Greeting. _


The Book dedicated to you has surpassed my expectation, my dearest
Erasmius: it will be your part to take care that _you_ do not disappoint
my expectation. Our studious youth are so in love with the book, seize
upon it so eagerly, handle it so constantly, that your father has had
repeatedly to print it, and I to enrich it with new additions. You might
say it too was an [Greek: herasmion], the delight of the Muses, who
foster sacred things. It will be the more your endeavour that you also
may be what you are called, that is, that you may be, by learning and
probity of manners, "most endeared" to all good men. It were deep cause
for shame, if, while this book has rendered so many both better Latin
scholars and better men, you should so act that the same use and profit
should not return to yourself, which by your means has come to all. And
since there are so many young fellows, who thank you for the sake of the
Colloquies, would it not be justly thought absurd, if through your fault
the fact should seem that you could not thank me on the same account?
The little book has increased to the fair size of a volume. You must
also endeavour, in proportion as your age increases, to improve in sound
learning and integrity of manners. No ordinary hopes are placed upon
you: it is indispensable that you should answer to them; it would be
glorious for you to surpass them; disappoint them you surely cannot
without the greatest disgrace. Nor do I say this, because your course
thus far gives me occasion for regret, but by way of spurring the
runner, that you may run more nimbly; especially since you have arrived
at an age, than which none happier occurs in the course of life for
imbibing the seeds of letters and of piety. Act then in such a way, that
these Colloquies may be truly called yours.

The Lord Jesus keep the present season of your life pure from all
pollutions, and ever lead you on to better things! Farewell.

BASIL, _August 1st. _, 1524.




AN ADMONITORY NOTE OF ERASMUS ON THE TRICKS AND IMPOSTURES OF A CERTAIN
DOMINICAN, WHO HAD PUBLISHED IN FRANCE THE COLLOQUIES OF ERASMUS
RIDICULOUSLY INTERPOLATED BY HIMSELF.

_A Book of Colloquies had appeared, the material of which was collected
partly from domestic talks, partly from my papers; but with a mixture of
certain trivialities, not only without sense, but also in bad
Latin,--perfect solecisms. This trash was received with wonderful
applause; for in these matters too Fortune has her sport. I was
compelled therefore to lay hands on these trumperies. At length, having
applied somewhat greater care, I added considerable matter, so that the
book might be of fair size, and in fact might appear worthy even of the
honour of being dedicated to John Erasmius, son of Froben, a boy then
six years old, but of extraordinary natural ability. This was done in
the year 1522. But the nature of this work is such, that it receives
addition as often as it is revised. Accordingly I frequently made an
addition for the sake of the studious, and of John Froben; but so
tempered the subject-matters, that besides the pleasure of reading, and
their use in polishing the style, they might also contain that which
would conduce to the formation of character. Even while the book I have
referred to contained nothing but mere rubbish, it was read with
wonderful favour by all. But when it had gained a richer utility, it
could not escape [Greek: tôn sykophantôn dêgmata]. A certain divine of
Louvain, frightfully blear of eye, but still more of mind, saw in it
four heretical passages. There was also another incident connected with
this work worth relating. It was lately printed at Paris with certain
passages corrected, that is to say, corrupted, which appeared to attack
monks, vows, pilgrimages, indulgences, and other things of that kind
which, if held in great esteem among the people, would be a source of
more plentiful profit to gentlemen of that order. But he did this so
stupidly, so clumsily, that you would swear he had been some street
buffoon: although the author of so silly a piece is said to be a certain
divine of the Dominican order, by nation a Saxon. Of what avail is it to
add his name and surname, which he himself does not desire to have
suppressed? A monster like him knows not what shame is; he would rather
look for praise from his villany. This rogue added a new Preface in my
name, in which he represented three men sweating at the instruction of
one boy: Capito, who taught him Hebrew, Beatus Greek, and me, Latin. He
represents me as inferior to each of the others alike in learning and in
piety; intimating that there is in the Colloquies a sprinkling of
certain matters which savour of Luther's dogmas. And here I know that
some will chuckle, when they read that Capito is favoured by such a
hater of Luther with the designation of an excellent and most
accomplished man. These and many things of the like kind he represents
me as saying, taking the pattern of his effrontery from a letter of
Jerome, who complains that his rivals had circulated a forged letter
under his name amongst a synod of bishops in Africa; in which he was
made to confess that, deceived by certain Jews, he had falsely
translated the Old Testament from the Hebrew. And they would have
succeeded in persuading the bishops that the letter was Jerome's, had
they been able in any tolerable degree, to imitate Jerome's style.
Although Jerome speaks of this deed as one of extreme and incurable
roguery, our Phormio takes peculiar delight in this, which is more
rascally than any notorious book. But his malicious will was wanting in
power to carry out what he had intended. He could not come up to
Erasmus' style, unpolished though it be: for he thus closes his flowery
preface:_ Thus age has admonished, piety has bidden me, while life is
still spared in my burdensome age, to cleanse my writings, lest those
who follow my mournful funeral should transcribe my departed soul!

_Such being the man's style throughout, he has nevertheless not shrunk
from interweaving his flowers with my crowns; either pleasing himself in
a most senseless manner, or having a very ill opinion of the judgment of
divines. For these things were composed for their benefit, all of whom
he supposes to be such blockheads that they will not instantly detect
the patch-work he has so awkwardly sewn together. So abjectly does he
everywhere flatter France, Paris, the theologians, the Sorbonne, the
Colleges, no beggar could be more cringing. Accordingly, if anything
uncomplimentary seems to be said against the French, he transfers it to
the British; or against Paris, he turns it off to London. He added some
odious sayings as if coming from me, with the view of stirring up hatred
against me amongst those by whom he is grieved to know me beloved. It is
needless to dwell upon the matter. Throughout he curtails, makes
additions, alterations after his fashion, like a sow smeared with mud,
rolling herself in a strange garden, bespattering, disturbing, rooting
up everything. Meanwhile, he does not perceive that the points made by
me are quite lost. For example, when to one who says_, 'From a Dutchman
you are turned into a Gaul,'[A] _the answer is made_, 'What? was I a
Capon then, when I went hence? ': _he alters_ 'From a Dutchman you are
turned into a Briton. What? was I a Saxon, then, when I went hence? '
_Again, when the same speaker had said_, 'Your garb shows that you are
changed from a Batavian into a Gaul,' _he puts_ 'Briton' _for_ 'Gaul';
_and when the speaker had replied_, 'I had rather that metamorphosis,
than into a Hen,' _alluding to_ 'Cock:' _he changed_ 'Hen' _into_
'Bohemian. ' _Presently, when there is a joke_, 'that he pronounces Latin
in French style,' _he changes_ 'French' _into_ 'British,' _and yet
allows the following to stand_, 'Then you will never make good verses,
because you have lost your quantities'; _and this does not apply to the
British. Again, when my text reads_, 'What has happened to the Gauls'
_(cocks)_ 'that they should wage war with the Eagle? ' _he thus spoils
the joke_, 'What has happened to the pards, that they should go to war
with the lilies? _as if lilies were in the habit of going forth to war.
Occasionally he does not perceive that what follows his alterations does
not hang together with them. As in the very passage I had written_, 'Is
Paris free from the plague? ' _he alters_, 'Is London free[B] from the
plague? ' _Again, in another place, where one says_, 'Why are we afraid
to cut up this capon? ' _he changes_ 'capon' _into_ 'hare'; _yet makes no
alteration in what follows_, 'Do you prefer wing or leg? ' _Forsooth,
although he so kindly favours the Dominican interest that he desired to
sit among the famous Commissaries: nevertheless he bears with equal mind
a cruel attack on Scotus. For he made no change in what one says in my
text_, 'I would sooner let the whole of Scotus perish than the books of
one Cicero. ' _But as these things are full of folly, so very many of the
contents bear an equal malice joined to folly. A speaker in my text
rallies his comrade, who, although of abandoned life, nevertheless puts
faith in indulgentiary bulls. My Corrector makes the former confess that
he, along with his master Luther, was of opinion that the Pope's
indulgences were of no value; presently he represents the same speaker
as recanting and professing penitence for his error. And these he wants
to appear my corrections. O wondrous Atlases of faith! This is just as
if one should feign, by means of morsels dipped in blood, a wound in the
human body, and presently, by removing what he had supplied, should cure
the wound. In my text a boy says_, 'that the confession which is made to
God is the best;' _he made a correction, asserting_ 'that the confession
which is made to the priest is the best. ' _Thus did he take care for
imperilled confession. I have referred to this one matter for the sake
of example, although he frequently indulges in tricks of this kind. And
these answer to the palinode (recantation) which he promises in my name
in his forged preface. As if it were any man's business to sing a
palinode for another's error; or as if anything that is said in that
work of mine under any character whatever, were my own opinion. For it
does not at all trouble me, that he represents a man not yet sixty, as
burdened with old age. Formerly, it was a capital offence to publish
anything under another man's name; now, to scatter rascalities of this
kind amongst the public, under the pretended name of the very man who is
slandered, is the sport of divines. For he wishes to appear a divine
when his matter cries out that he does not grasp a straw of theological
science. I have no doubt but that yonder thief imposed with his lies
upon his starved printer; for I do not think there is a man so mad as to
be willing knowingly to print such ignorant trash. I ceased to wonder at
the incorrigible effrontery of the fellow, after I learnt that he was a
chick who once upon a time fell out of a nest at Berne, entirely [Greek:
hek kakistou korakost kakiston hôon]. This I am astonished at, if the
report is true: that there are among the Parisian divines those who
pride themselves on having at length secured a man who by the
thunderbolt of his eloquence is to break asunder the whole party of
Luther and restore the church to its pristine tranquility. For he wrote
also against Luther as I hear. And then the divines complain that they
are slandered by me, who aid their studies in so many night-watches;
while they themselves willingly embrace monsters of this description,
who bring more dishonour to the order of divines and even of monks,
than any foe, however foul-mouthed, can do. He who has audacity for such
an act as this, will not hesitate to employ fire or poison. And these
things are printed at Paris, where it is unlawful to print even the
Gospel, unless approved by the opinion of the faculty.

This last work of the Colloquies, with the addition of an appendix, is
issued in the month of September, 1524. _


[Footnote A: Gallus: meaning also a Cock. ]

[Footnote B: _Immunis_ instead of _immune_ agreeing with Londinum. ]


* * * * *

_From a letter of Erasmus dated 5th Oct. 1532, we gather some further
particulars about the obnoxious person above referred to. His name was
Lambert Campester. Subsequently to his exploit at Paris in printing a
garbled edition of the Colloquies, he "fled to Leyden; and pretending to
be a great friend of Erasmus, found a patron, from whom having soon
stolen 300 crowns, fled, was taken in his flight amongst some girls, and
would have been nailed to a cross, had not his sacred Dominican cowl
saved him. He, I say, many other offences and crimes having been proved
against him, is at length in a certain town of Germany, called, I think,
Zorst, in the Duchy of Juliers,--his cowl thrown aside, teaching the
Gospel, that is, mere sedition. The Duke begged them to turn the fellow
out. They answered that they could not do without their preacher. And
this sort of plague spreads from day to day. "_




#ERASMUS ROTERODAMUS# TO THE _DIVINES OF LOUVAIN_,


_His dearly beloved brethren in the Lord, greeting. _

A matter has been brought to my knowledge, not only by rumour, but by
the letters of trustworthy friends, expressly stating in what words, in
what place, a calumny was directed against me in our midst, through the
agency of a well-known person, who is ever true to himself; whose very
character and former doings lead one to assume as ascertained fact what
in another would have been but probable. Accordingly, I thought I ought
to make no concealment of the matter; especially from you, whose part it
was to restrain the unbridled impudence of the fellow, if not for my
sake, at all events for that of your Order.

He boasts and vociferates that in the book of Colloquies there are four
passages more than heretical: concerning the _Eating of meats_ and
_Fasting_, concerning _Indulgences_, and concerning _Vows_, Although
such be his bold and impudent assertion, whoever reads the book in its
entirety will find the facts to be otherwise. If, however, leisure be
wanting for the reading of trifles of this description, I will briefly
lay the matter open. But before I approach it, I think well to make
three prefatory remarks.

First, in this matter contempt of the Emperor's edict[C] cannot be laid
to my charge. For I understand it was published May 6th, 1522, whereas
this book was printed long before: and that at Basle, where no Imperial
edict had up to the time been made known, whether publicly or privately.

[Footnote C: Edict of the Emperor Charles V. : 1523. ]

Secondly, although in that book I do not teach dogmas of Faith, but
formulae for speaking Latin; yet there are matters intermixed by the
way, which conduce to good manners. Now if, when a theme has been
previously written down in German or French, a master should teach his
boys to render the sense in Latin thus: _Utinam nihil edant praeter
allia, qui nobis hos dies pisculentos invexerunt_. ("Would they might
eat naught but garlic, who imposed these fish-days upon us. ") Or this:
_Utinam inedia pereant, qui liberos homines adigunt ac jejunandi
necessitatem_. ("Would they might starve to death, who force the
necessity of fasting on free men. ") Or this: _Digni sunt ut fumo pereant
qui nobis Dispensationum ad Indulgentiarum fumos tam care vendunt_.
("They deserve to be stifled to death who sell us the smokes (pretences)
of dispensations and indulgences at so dear a rate. ") Or this: _Utinam
vere castrentur, qui nolentes arcent à matrimonio_. ("Would they might
indeed be made eunuchs of, who keep people from marrying, against their
will")--I ask, whether he should be forced to defend himself, for having
taught how to turn a sentence, though of bad meaning, into good Latin
words? I think there is no one so unjust, as to deem this just.

Thirdly, I had in the first instance to take care what sort of person it
should be to whom I ascribe the speech in the dialogue. For I do not
there represent a divine preaching, but good fellows having a gossip
together. Now if any one is so unfair as to refuse to concede me the
quality of the person represented, he ought, by the same reasoning, to
lay it to my charge, that there one Augustine (I think) disparages the
Stoics' principle of the _honestum_, and prefers the sect of the
Epicureans, who placed the highest good in pleasure. He may also bring
it against me, that in that passage a soldier, amongst many things which
he speaks about in true soldier-fashion, says that he will look for a
priest to confess to, who shall have as little of good as possible about
him. The same objector would, I imagine, bring it up against me, were I
to ascribe to Arius in a dialogue a discourse at variance with the
Church. If such charges against me would be absurd, why in other matters
should not regard be had to the quality of the person speaking? Unless
perchance, were I to represent a Turk speaking, they should decide to
lay at my door whatever he might say.

With this preface, I will make a few general remarks on the passages
criticised by the person to whom I refer. In the first passage, a boy of
sixteen years says that he confesses only sins that are unquestionably
capital, or gravely suspected; while the Lutherans teach, as I
understand, that it is not necessary to confess all capital offences.
Thus the very facts show, that this boy's speech is in great
disagreement with the dogma which you condemn. Presently, the same boy
being asked, whether it be sufficient to confess to Christ himself,
answers that it will satisfy his mind, if the fathers of the Church were
of the same opinion. From this my critic argues, not with dialectic art,
but with rascally cunning, that I suggest that this _Confession_ which
we now practise was not instituted by Christ, but by the leaders of the
Church. Such an inference might appear sound, were not Christ one of the
Primates of the Church, since according to Peter's saying He is Chief
Shepherd, and according to the word of the Gospel, Good Shepherd.
Therefore he who speaks of princes of the Church, does not exclude
Christ, but includes Him along with the Apostles, and the successors of
the Apostles, in the same manner as he who names the principal members
of the body does not exclude the head. But if any one shall deem this
reply to savour of artifice: well now, let us grant that the boy was
thinking of pure men, heads of the Church: is it then not enough for the
boy that he follows in the matter of confession their authority, even
although he is not assured whether the Popes could ordain this on their
own authority, or handed it down to us from the ordinance of Christ? For
he has a mind to obey, in whatever way they have handed it down. I am
not even myself fully convinced as yet, that the Church defined the
present practice of Confession to be of Christ's ordinance. For there
are very many arguments, to me in fact insoluble, which persuade to the
contrary. Nevertheless, I entirely submit this feeling of my own to the
judgment of the Church. Gladly will I follow it, so soon as on my watch,
for certainty I shall have heard its clear voice. Nay, had Leo's Bull
given the fullest expression of this doctrine, and any one should either
be ignorant of it, or should have forgotten it, it would meanwhile
suffice (I imagine) to obey in this matter the authority of the Church,
with a disposition of obedience, should the point be established. Nor in
truth can it be rightly inferred, _This Confession is of human
ordinance, therefore Christ is not its Author_. The Apostles laid down
the discipline of the Church, without doubt from Christ's ordinances:
they ordained Baptism, they ordained Bishops, &c. , but by the authority
of Christ. And yet it cannot be denied, that many particulars of this
Confession depend on the appointment of the Pontiffs, viz. , that we
confess once a year, at Easter, to this or that priest; that any priest
absolves us from any trespasses whatever. Hence I judge it to be clear
how manifest is the calumny in what relates to _Confession_.

Further, no mention is there made of _fasting_, to which the Gospel and
the Apostolic epistles exhort us, but _concerning the choice of foods_,
which Christ openly sets at naught in the Gospel, and the Pauline
epistles not seldom condemn; especially that which is Jewish and
superstitious. Some one will say, this is to accuse the Roman Pontiff
who teaches that which the Apostle condemns. What the Gospel teaches,
is perfectly plain. The Pontiff himself must declare with what intention
he commands what the Gospel does not require. Yet no one there
says--what I know not whether Luther teaches--that the constitutions of
the Pontiffs do not render us liable to guilt, unless there has been
contempt besides. In fact, he who speaks in that passage grants that the
Pope may appoint an observance; he simply enquires, whether this were
the intention of the Pope, to bind all equally to abstinence from meats,
so that one who should partake would be liable to hell-fire, even
although no perverse contempt should be committed. And he who says this
in the Colloquies, adds that he hates fishes not otherwise than he does
a serpent. Now, there are some so affected that fish is poison to them,
just as there are found those who in like manner shrink from wine. If
one who is thus affected with regard to fishes, should be forbidden to
feed on flesh and milk-food, will he not be hardly treated? Is it
possible that any man can desire him to be exposed to the pains of hell,
if for the necessity of his body he should live on flesh? If any
constitution of Popes and Bishops involves liability to the punishment
of hell, the condition of Christians is hard indeed. If some impose the
liability, others not; no one will better declare his intention than the
Pope himself. And it would conduce to the peace of consciences to have
it declared. What if some Pope should decree that priests should go
girt; would it be probable that he declared this with the intention that
if one because of renal suffering should lay aside the girdle, he should
be liable to hell? I think not. St. Gregory laid down, That if any one
had had intercourse with his wife by night, he should abstain the next
day from entering church: in this case, supposing that a man, concealing
the fact of intercourse having taken place, should have gone to church
for no other reason than that he might hear the preaching of the Gospel,
would he be liable to hell? I do not think the holiest man could be so
harsh. If a man with a sick wife should live on meat, because otherwise
she could not be provoked to eat, and her health required food, surely
the Pope would not on that account determine him to be liable to hell!
This matter is simply made a subject of enquiry in the passage referred
to, and no positive statement is made. And certainly before the Imperial
Edict, men were at liberty to enquire concerning these matters.

In point of fact, neither in that place nor elsewhere do I absolutely
condemn the _Indulgences_ of the Popes, although hitherto more than
sufficient indulgence has been shown them. It is simply that a speaker
ridicules his comrade, who, although in other respects the most
frivolous of triflers (for so he is depicted), yet believed that by the
protection of a Bull he would get safely to heaven. So far from thinking
this to be heretical, I should imagine there was no holier duty than to
warn the people not to put their trust in Bulls, unless they study to
change their life and correct their evil desires.

But _Vows_ are ridiculed in that passage. Yes, they are ridiculed, and
those (of whom there is a vast multitude) are admonished, who, leaving
wife and children at home, under a vow made in their cups, run off along
with a few pot-companions to Rome, Compostella, or Jerusalem. But, as
manners now are, I think it a holier work to dissuade men altogether
from such Vows than to urge to the making of them.

These, forsooth, are the execrable heresies which yonder Lynceus
descries in the Puerile Colloquy. I wonder why he does not also give my
Catunculus and the Publian mimes[D] a dusting. Who does not perceive
that these attacks proceed from some private grudge? Yet in nothing have
I done him an injury, except that I have favoured good literature, which
he hates more than sin; and knows not why. Meantime he boasts that he
too has a weapon, by which he may take his revenge. If a man at a feast
calls him Choroebus or a drunkard, he in his turn will in the pulpit cry
heretic, or forger, or schismatic upon him.
I believe, if the cook were
to set burnt meat on the dinner-table, he would next day bawl out in the
course of his sermon that she was suspected of heresy. Nor is he
ashamed, nor does he retreat, though so often caught, by the very facts,
in manifest falsehood.

[Footnote D: Publius Syrus (B. C. 45), a writer of _mimes_, or familiar
prose dramas. A collection of apophthegms from his works is said to have
been used as a school-book in Jerome's days. ]

In the first place what a foolish, what a mad blather he made against my
revised New Testament! Next, what could be more like madness than that
remark which he threw out against J. Faber and myself, when the very
facts bespoke that he did not understand what agreement there was
between me and Faber, or what was the subject of controversy! What more
shameless than his fixing a charge of forgery and heresy in the course
of a public address on me, because I rendered according to the Greek:
Omnes quidem non resurgemus, sed omnes immutabimur ("We shall not all
rise again, but we shall all be changed. ") What more like a raging
madman, then his warning the people at Mechlin, in a public address, to
beware of the heresy of Luther and Erasmus! Why should I now recall the
ravings that he belches out rather than utters in the midst of his high
feasting as often as his zeal for the house of the Lord is inflamed from
his cups? He lately said in Holland, that I was set down for a forger
among the divines of Louvain. (One who was present and heard it wrote to
me. ) When asked, Why? Because, says he, he so often corrects the New
Testament! What a dolt of a tongue! Jerome so often corrected the
Psalter: is he therefore a forger? In short if he is a forger, who
either rashly or from ignorance translates anything otherwise than it
should be, he was a forger, whose translation we use at the present day
in the Church. But what good does this sort of behavior do him? All men
laugh at him as a Morychus,[E] shun him as a crackbrain,--get out of
his way as a peevish fellow you can do nothing with. Nor can they think
ill of him, of whom he says such spiteful things. And though he
displeases all, himself alone he cannot displease.

[Footnote E: Lit. : One stained or smeared: an epithet of Bacchus
(Dionysos) in Sicily, "smeared with wine-lees. " ([Greek: moryssô]. )]

This doubtless he holds to be an Imperial edict, that he with raging
insolence of tongue should rave at whomsoever he pleases. Thus does this
wise and weighty man support the interests of the orthodox faith. This
is not a zeal of God, to hurt the harmless; but it is a rage of the
devil. The Jewish zeal of Phinehas was once extolled, but not that it
might pass as a pattern with Christians. And yet Phinehas openly slew
impious persons. To your colleague whatever he hates is Lutheran and
heretical. In the same way, I suppose, he will call small-beer, flat
wine, and tasteless broth, Lutheran. And the Greek tongue, which is his
_unique_ aversion,--I suppose for this reason, that the Apostles
dignified it with so great an honour as to write in no other,--will be
called Lutheran. Poetic art, for he hates this too, being fonder of the
_potatic_, will be Lutheran.

He complains that his authority is lessened by our means, and that he is
made a laughing-stock in my writings. The fact is, he offers himself as
an object of ridicule to all men of education and sense; and this
without end. I _repel slander_. But if learned and good men think ill of
_a man_ who directs a slander at one who has not deserved it, which is
it fair to consider the accountable person, he who rightly repels what
he ought not to acknowledge, or he who injuriously sets it afoot? If a
man were to be laughed at for saying that asses in Brabant have wings,
would he not himself make the laughing-matter? He cries out that _the
whole of Luther is in my books_, that on all sides they swarm with
heretical errors. But when those who read my writings find nothing of
the kind, even if ignorant of dialectics, they readily infer the true
conclusion. He has authority from the Emperor. Let him therefore conduct
himself in the spirit of the Emperor, who would rather that wrong-doers
should be cured than punished, and certainly does not desire that the
harmless should be injured. He has entrusted this function to a man he
did not know; when he shall have ascertained the fellow's character, he
will doubtless recall what he has entrusted. It is not the disposition
of the mildest of Emperors, nor of the most upright of Popes, that those
who spend their night-watches in studying how to adorn and assist the
State, should be exposed to the spite of such men; even although there
were some human infirmity in the case. So far are they from desiring to
estrange good and honest men, and force them to take a different side.

These matters are more your concern than mine. For this man's manners
invite much discredit upon your order, while the mass of the people
judge of you all by this one sample. Unjustly so, I admit; but so the
world wags. And the harshness of your brother estranges no small number
from the study of divinity. I know that the man is utterly disliked by
you, with the exception of two or three boon companions, and one old
hand, who abuses the man's folly in the interests of his own lusts. But
all would definitely understand that you disapprove of him, if, since he
cannot be restrained, you were to expel him from your table. I well know
such a step will be very difficult to take. For men of his stamp are
reluctantly torn away from the smell of stated, sumptuous, and free
repasts. Nevertheless this concerns the honour of your Order, towards
which I have good reason to be well-disposed. Farewell.

Supposed to have been written in 1531.




ALL THE

#Familiar Colloquies#

OF

_#Desiderius Erasmus#_,

OF

#ROTERDAM,#

Concerning Men, Manners, and Things, translated into _English_.

* * * * *

By N. BAILEY.

* * * * *

Unlike in Method, with conceal'd Design,
Did crafty _Horace_ his low Numbers join;
And, with a sly insinuating Grace,
Laugh'd at his Friend, and look'd him in the Face:
Would raise a Blush, when secret Vice he found;
And tickled, while he gently prob'd the Wound:
With seeming Innocence the Crowd beguil'd;
But made the desperate Passes, when he smil'd.

_Persius Sat. I. Dryden_.

* * * * *

_LONDON_

1725.




#THE PREFACE. #

_There are two Things I would take some Notice of: The first relates to
my Author, and the second to myself, or the Reasons why I have attempted
this Translation of him. And in speaking of the first, I presume I shall
save myself much of what might be said as to the second. Tho'_ Erasmus
_is so well known, especially to those versed in the_ Latin _Tongue,
that there seems to be but little Occasion to say any Thing in his
Commendation; yet since I have taken upon me to make him an_
English-man, _give me Leave to say, that in my Opinion, he as well
deserves this Naturalization, as any modern Foreigner whose Works are
in_ Latin, _as well for the Usefulness of the Matter of his Colloquies,
as the Pleasantness of Style, and Elegancy of the_ Latin.

_They are under an egregious Mistake, who think there is nothing to be
found in them, but Things that savour of Puerility, written indeed
ingeniously, and in elegant_ Latin. _For this Book contains, besides
those, Things of a far greater Concern; and indeed, there is scarce any
Thing wanting in them, fit to be taught to a_ Christian _Youth design'd
for liberal Studies.

The Principles of Faith are not only plainly and clearly laid down, but
establish'd upon their own firm and genuine Basis. The Rules of Piety,
Justice, Charity, Purity, Meekness, Brotherly Concord, the Subjection
due to Superiors, are so treated of, that, in a Word, scarce any Thing
is omitted that belongs to a Man, a Subject, or a Christian.

Neither are those Things omitted, which respect a Medium of Life, by
which every one may chuse out safely what Ratio of Life he has most Mind
to, and by which he may be taught, not only Civility and Courtesy, but
also may know how to behave himself in the World, so as to gain himself
the good Will of many, and, a good Name among all, and may be able to
discern the Follies and Childishnesses of Fools, and the Frauds and
Villanies of Knaves, so as to guard against 'em all.

And neither are there wanting Sketches, and that ample ones too, of
Poetical Story, or Pagan Theology, universal History, sacred and
profane, Poetry, Criticism, Logick, Natural and Moral Philosophy,
Oeconomics and Politics; to which are added, a good Number of Proverbs
and Apothegms used by the most celebrated of the Antients.

But there is one Thing in an especial Manner, that should recommend this
Book to all_ Protestants _in general, and cause them to recommend it to
be read by their Children, that there is no Book fitter for them to
read, which does in so delightful and instructing a Manner utterly
overthrow almost all the Popish Opinions and Superstitions, and erect in
their Stead, a Superstructure of Opinions that are purely Protestant.

And notwithstanding whatsoever_ Erasmus _hath said in his Apology
concerning the Utility of his Colloquies, that he could say with
Modesty, according to his wonted Dexterity, to temper, and alleviate the
Bitterness of the Wormwood that he gave the_ Papists _to drink in the
Colloquies, it is past a Question, that he lays down a great many Things
agreeable to the_ Protestant _Hypothesis, so that (if you except
Transubstantiation) he reprehends, explodes and derides almost all the_
Popish _Opinions, Superstitions and Customs.

Therefore if this golden Book be read with Attention, I doubt not but it
will plainly appear, that the Scripture was in all Things preferr'd by
the Author before them all; and that he accounted that alone truly
infallible, and of irrefragable Authority, and did not account the
Councils, Popes or Bishops so.

And as to the praying to Saints, it was his Opinion, the christian World
would be well enough without it, and that he abhor'd that common Custom
of asking unworthy Things of them, and flying to them for Refuge more
than to the Father and Christ.

That he look'd upon all external Things of very small Account, of
whatsoever Species they were: Either the Choice of Meats, Processions,
Stations, and innumerable other Ordinances and Ceremonies, and that they
were in themselves unprofitable, although he, for the sake of Peace and
Order, did conform himself to all harmless Things that publick Authority
had appointed. Not judging those Persons, who out of a Scrupulousness
of Conscience thought otherwise, but wishing that those in Authority
would use their Power with more Mildness.

And that he esteem'd, as Trifles and Frauds, the Community of good
Works, of all Men whatsoever, or in any Society whatsoever; that he
abhor'd the Sale of Pardons for Sins, and derided the Treasury of
Indulgences, from whence it is a plain Inference, that he believ'd
nothing of Purgatory.

And that he more than doubted, whether auricular Confession was
instituted by Christ or the Apostles; and he plainly condemns
Absolution, and laugh'd at the giving it in an unknown Tongue. From
whence we may fairly infer, that he was against having the Liturgy
(which ought to be read to Edification) in an unknown Tongue. But he
either thought it not safe, or not convenient, or at least not
absolutely necessary to speak his Mind plainly as to that Matter.

Likewise, he particularly laugh'd at all the Species of popular and
monastical Piety; such as Prayers repeated over and over, without the
Mind, but recited by a certain Number with their_ Rosaries, _and_
Ave-Maria's, _by which, God being neglected, they expected to obtain all
Things, though none were particularly nam'd: Their_ tricenary, _and_
anniversary Masses, _nay, and all those for the Dead: The dying and
being buried in a_ Franciscan's _and_ Dominican's _Garment or Cowl, and
all the Trumpery belonging to it; and did, in a manner condemn all Sorts
of Monastical Life and Order, as practis'd among the Papists.

He shews it likewise to have been his Opinion, as to the Reliques of_
Christ, _and he and she Saints, that he judg'd the Worship of them a
vain and foolish Thing, and believ'd no Virtue to be in any of them,
nay, that the most, if not all of them, were false and counterfeit.

And to crown the Whole, he did not spare that beloved Principle and
Custom of the Papists, so zealously practis'd by them upon Protestants,
viz. the Persecution and Burning of Hereticks.

And now, of how much Use and Advantage such Things, and from such a
Person as_ Erasmus, _may be, and how much they may conduce to the
extirpating those Seeds of Popery, that may have been unhappily sown, or
may be subtilly instill'd into the Minds of uncautious Persons, under
the specious Shew of Sanctity, will, I presume, easily appear. Tho' the
Things before-mention'd may be Reason sufficient for the turning these
Colloquies of_ Erasmus _into_ English, _that so useful a Treatise may
not be a Book seal'd, either to Persons not at all, or not enough
acquainted with the_ Latin _tongue, as to read them with Edification;
yet I did it from another Motive,_ i. e. _the Benefit of such as having
been initiated, desire a more familiar Acquaintance with the_ Latin
_Tongue (as to the Speaking Part especially, to which_ Erasmus's
_Colloquies are excellently adapted) that by comparing this Version with
the Original, they may be thereby assisted, to more perfectly
understand, and familiarize themselves with those Beauties of the_ Latin
_Language, in which_ Erasmus _in these Colloquies abounds.

And for that End, I have labour'd to give such a Translation of them, as
might in the general, be capable of being compar'd with the Original,
endeavouring to avoid running into a Paraphrase: But keeping as close to
the Original as I could, without Latinizing and deviating from the_
English _Idiom, and so depriving the_ English _Reader of that Pleasure,
that_ Erasmus _so plentifully entertains his Reader with in_ Latin.

_It is true, Sir_ Roger l'Estrange _and Mr. _ Tho. Brown, _have formerly
done some select Colloquies, and Mr. _ H. M. _many years since has
translated the whole; but the former being rather Paraphrases than
Translations, are not so capable of affording the Assistance
before-mention'd; and as to the latter, besides that his Version is
grown very scarce, the Style is not only antient, but too flat for so
pleasant and facetious an Author as_ Erasmus _is_.

_I do not pretend to have come up in my_ English, _to that Life and
Beauty of_ Erasmus _in Latin, which as it is often inimitable in the_
English _Language, so it is also a Task fit to be undertaken by none but
an_ English Erasmus _himself_, i. e. _one that had the same Felicity of
Expression that he had; but I hope it will appear that I have kept my
Author still in my Eye, tho' I have followed him_ passibus haud æquis,
_and could seldom come up to him. I shall not detain you any longer; but
subscribe my self, yours to serve you_,

_Jan. 25th_, N. BAILEY. 1724-5.




_The_ LIFE _of_ ERASMUS.

_DESIDERIUS Erasmus_, surnamed _Roterodamus_, was born at _Roterdam_, a
Town of _Holland_, on the Vigil of _Simon and Jude_, or _October_ the
20th or 28th, 1465, according to his Epitaph at _Basil_; or according to
the Account of his life, _Erasmo Auctore, circa annum, &c. _ about the
Year 1467, which agrees with the Inscription of his Statue at
_Roterdam_, which being the Place of his Nativity, may be suppos'd to be
the most authentick. His Mother's Name was _Margaret_, the Daughter of
one _Peter_, a Physician of _Sevenbergen_. His Father's Name was
_Gerard_, who carried on a private Correspondence with her, upon Promise
of Marriage; and as it should seem from the Life which has _Erasmus's_
Name before it, was actually contracted to her, which seems plainly to
be insinuated by these Words; _Sunt qui intercessisse verba ferunt_:
However, it is not to be denied that _Erasmus_ was born out of Wedlock,
and on that Account, Father _Theophilus Ragnaud_, has this pleasant
Passage concerning him: _If one may be allow'd to droll upon a Man, that
droll'd upon all the World_, Erasmus, _tho' he was not the Son of a
King, yet he was the Son of a crown'd Head_, meaning a Priest. But in
this he appears to have been mistaken, in that his Father was not in
Orders when he begat him. His Father _Gerard_ was the Son of one
_Elias_, by his Mother _Catherine_, who both liv'd to a very advanc'd
Age; _Catherine_ living to the Age of 95. _Gerard_ had nine Brethren by
the same Father and Mother, without one Sister coming between them; he
himself was the youngest of the ten, and liv'd to see two of his
Brothers at _Dort_ in _Holland_, near 90 Years of Age each. All his
Brothers were married but himself; and according to the Superstition of
those Times, the old People had a mind to consecrate him to God, being a
tenth Child, and his Brothers lik'd the Motion well enough, because by
that Means they thought they should have a sure Friend, where they might
eat and drink, and be merry upon Occasion. They being all very pressing
upon him to turn Ecclesiastick, (which was a Course of Life that he had
no Inclination to,) _Gerard_ finding himself beset on all Sides, and by
their universal Consent excluded from Matrimony, resolving not to be
prevail'd upon by any Importunities, as desperate Persons do, fled from
them, and left a Letter for his Parents and Brothers upon the Road,
acquainting them with the Reason of his Elopement, bidding them an
eternal Farewell, telling them he would never see them more. He
prosecuted his Journey to _Rome_, leaving _Margaret_, his Spouse that
was to be, big with Child of _Erasmus. Gerard_ being arriv'd at _Rome_,
betook himself to get his Living by his Pen, (by transcribing Books)
being an excellent Penman; and there being at that Time a great deal of
that Sort of Business to do (for as the Life that is said to be _Erasmo
Auctore_ has it, _tum nondum ars typographorum erat_, i. e. _The Art of
Printing was not then found out_; which was a Mistake, for it had been
found out twenty-four Years before, in the Year 1442. But perhaps the
Meaning may be, tho' it was found out, it was not then commonly used) he
got Money plentifully, and for some Time, as young Fellows us'd to do,
liv'd at large; but afterwards apply'd himself in good Earnest to his
Studies, made a considerable Progress in the _Latin_ and _Greek_
Tongues, which was very much facilitated by his Employment of
transcribing Authors, which could not but strongly impress them on his
Memory; and he had also another great Advantage, in that a great many
learned Men then flourish'd at _Rome_ and he heard particularly one
_Guarinus_. But to return to _Erasmus_, his Mother _Margaret_ being
delivered of him, he was after his Father called _Gerard_, which in the
_German_ Tongue, signifies _Amiable_; and as it was the Custom among
learned Men in those Times, (who affected to give their Names either in
_Latin_ or _Greek_,) it was turn'd into _Desiderius_ (_Didier_) in
_Latin_, and into _Erasmus_ [Greek: Herasmios] in _Greek_, which has the
same Signification. He was at first brought up by his Grandmother, till
_Gerard's_ Parents coming to the Knowledge that he was at _Rome_, wrote
to him, sending him Word, that the young Gentlewoman whom he courted for
a Wife was dead; which he giving Credit to, in a melancholy Fit, took
Orders, being made a Presbyter, and apply'd his Mind seriously to the
Study of Religion. But upon his Return into his own Country, he found
that they had impos'd upon him. Having taken Orders, it was too late to
think of Marriage; he therefore quitted all further Pretensions to her,
nor would she after this, be induced to marry. _Gerard_ took Care to
have his Son _Erasmus_ liberally educated, and put him to School when he
was scarce four Years old. (They have in _Holland_, an ill-grounded
Tradition; that _Erasmus_, when he was young, was a dull Boy, and slow
at Learning; but Monsieur _Bayle_ has sufficiently refuted that Error,
tho' were it true, it were no more Dishonour to him, than it was to
_Thomas Aquinas, Suarez_, and others. ) He was a Chorister at _Utrecht_,
till he was nine Years old, and afterwards was sent to _Daventer_, his
Mother also going thither to take Care of him. That School was but
barbarous, the most that was minded, was _Matins_, Even-Song, &c. till
_Alexander Hegius_ of _Westphalia_, and _Zinthius_, began to introduce
something of better Literature. (This _Alexander Hegius_, was an
intimate Friend to the learned _Rodolphus Agricola_, who was the first
that brought the _Greek_ Tongue over the Mountains of _Germany_, and was
newly returned out of _Italy_, having learned the _Greek_ Tongue of
him. ) _Erasmus_ took his first Taste of solid Learning from some of his
Playfellows, who being older than himself, were under the Instruction of
_Zinthius_: And afterwards he sometimes heard _Hegius_; but that was
only upon holy Days, on which he read publickly, and so rose to be in
the third Class, and made a very good Proficiency: He is said to have
had so happy a Memory, as to be able to repeat all _Terence_ and
_Horace_ by Heart. The Plague at that Time raging violently at
_Daventer_, carry'd off his Mother, when _Erasmus_ was about thirteen
Years of Age; which Contagion increasing more and more every Day, having
swept away the whole Family where he boarded, he returned Home. His
Father _Gerard_ hearing of the Death of his Wife, was so concern'd at
it, that he grew melancholy upon it, fell sick, and died soon after,
neither of them being much above forty Years of Age. He assign'd to his
Son _Erasmus_ three Guardians, whom he esteem'd as trusty Friends, the
Principal of whom was _Peter Winkel_, the Schoolmaster of _Goude_. The
Substance that he left for his Education, had been sufficient for that
Purpose, if his Guardians had discharg'd their Trust faithfully. By them
he was remov'd to _Boisleduc_, tho' he was at that Time fit to have gone
to the University. But the Trustees were against sending him to the
University, because they had design'd him for a Monastick Life. Here he
liv'd (or, as he himself says, rather lost three Years) in a
_Franciscan_ Convent, where one _Rombold_ taught Humanity, who was
exceedingly taken with the pregnant Parts of the Youth, and began to
sollicit him to take the Habit upon him, and become one of their Order.
_Erasmus_ excused himself, alledging the Rawness and Unexperiencedness
of his Age. The Plague spreading in these Parts, and after he had
struggled a whole Year with an Ague, he went Home to his Guardians,
having by this Time furnished himself with an indifferent good Style, by
daily reading the best Authors. One of his Guardians was carried off by
the Plague; the other two not having manag'd his Fortune with the
greatest Care, began to contrive how they might fix him in some
Monastery. _Erasmus_ still languishing under this Indisposition, tho' he
had no Aversion to the Severities of a pious Life, yet he had an
Aversion for a Monastery, and therefore desired Time to consider of the
Matter. In the mean Time his Guardians employ'd Persons to sollicit him,
by fair Speeches, and the Menaces of what he must expect, if he did not
comply, to bring him over. In this Interim they found out a Place for
him in _Sion_, a College of Canons Regulars near _Delft_, which was the
principal House belonging to that Chapter. When the Day came that
_Erasmus_ was to give his final Answer, he fairly told them, he neither
knew what the World was, nor what a Monastery was, nor yet, what himself
was, and that he thought it more advisable for him to pass a few Years
more at School, till he came to know himself better. _Peter Winkel_
perceiving that he was unmoveable in this Resolution, fell into a Rage,
telling him, he had taken a great deal of Pains to a fine Purpose
indeed, who had by earnest Sollicitations, provided a good Preferment
for an obstinate Boy, that did not understand his own Interest: And
having given him some hard Words, told him, that from that Time he threw
up his Guardianship, and now he might look to himself. _Erasmus_
presently reply'd, that he took him at his first Word; that he was now
of that Age, that he thought himself capable of taking Care of himself.
When his Guardian saw that threatening would not do any Thing with him,
he set his Brother Guardian, who was his Tutor, to see what he could do
with him: Thus was _Erasmus_ surrounded by them and their Agents on all
Hands. He had also a Companion that was treacherous to him, and his old
Companion his Ague stuck close to him; but all these would not make a
monastick Life go down with him; till at last, by meer Accident, he
went to pay a Visit at a Monastery of the same Order at _Emaus_ or
_Steyn_ near _Goude_, where he found one _Cornelius_, who had been his
Chamber-fellow at _Daventer_. He had not yet taken the Habit, but had
travelled to _Italy_, and came back without making any great
Improvements in Learning. This _Cornelius_, with all the Eloquence he
was Master of, was continually setting out the Advantages of a religious
Life, the Conveniency of noble Libraries, Retirement from the Hurry of
the World, and heavenly Company, and the like. Some intic'd him on one
Hand, others urg'd him on the other, his Ague stuck close to him, so
that at last he was induc'd to pitch upon this Convent. And after his
Admission he was fed up with great Promises to engage him to take upon
him the holy Cloth. Altho' he was but young, he soon perceived how
vastly short all Things there fell of answering his Expectations;
however, he set the whole Brotherhood to applying their Minds to Study.
Before he professed himself he would have quitted the Monastery; but his
own Modesty, the ill Usage he was treated with, and the Necessities of
his Circumstances, overcame him, so that he did profess himself. Not
long after this, by the means of _Gulielmus Hermannus_ of _Buda_, his
intimate Associate, he had the Honour to be known to _Henry a Bergis_
Bishop of _Cambray_, who was then in Hopes of obtaining a Cardinal's
Hat, which he had obtained, had not Money been wanting: In order to
sollicit this Affair for him, he had Occasion for one that was Master of
the _Latin_ Tongue; therefore being recommended by the Bishop of
_Utrecht_, he was sent for by him; he had also the Recommendation of the
_Prior_, and General, and was entertained in the Bishop's Family, but
still wore the Habit of his Order: But the Bishop, disappointed in his
Hope of wearing the Cardinal's Hat, _Erasmus_ finding his Patron fickle
and wavering in his Affections, prevail'd with him to send him to
_Paris_, to prosecute his Studies there. He did so, and promised him a
yearly Allowance, but it was never paid him, according to the Custom of
great Men. He was admitted of _Montague_ College there, but by Reason of
ill Diet and a damp Chamber, he contracted an Indisposition of Body,
upon which he return'd to the Bishop, who entertain'd him again
courteously and honourably: Having recover'd his Health, he return'd
into _Holland_, with a Design to settle there; but being again invited,
he went back to _Paris_. But having no Patron to support him, he rather
made a Shift to live (to use his own Expression) than to study there;
and undertook the Tuition of an _English_ Gentleman's two Sons. And the
Plague returning there periodically for many Years, he was obliged every
Year to return into his own Country. At length it raging all the Year
long, he retir'd to _Louvain_.

After this he visited _England_, going along with a young Gentleman, to
whom he was Tutor, who, as he says himself, was rather his Friend than
his Patron. In _England_ he was received with universal Respect; and, as
he tells us himself in his Life, he won the Affections of all good Men
in our Island. During his Residence here, he was intimately acquainted
with _Sir Thomas More_, _William Warham_, Archbishop of _Canterbury_,
_John Colet_, Dean of St. _Pauls_, the Founder of St. _Paul's School_, a
Man remarkable for the Regularity of his Life, great Learning and
Magnificence; with _Hugh Latimer_ Bishop of _Winchester_, _Linacre_,
_Grocinus_, and many other honourable and learned Persons, and passed
some Years at _Cambridge_, and is said to have taught there; but whether
this was after his first or second Time of visiting _England_, I do not
determine: However, not meeting with the Preferment he expected, he went
away hence to make a Journey to _Italy_, in the Company of the Sons of
_Baptista Boetius_, a _Genoese_, Royal Professor of Physick in
_England_; which Country, at that Time, could boast of a Set of learned
Men, not much inferior to the _Augustan_ Age: But as he was going to
_France_, it was his ill Fortune, at _Dover_, to be stripp'd of all he
had; this he seems to hint at in his _Colloquy_, intitled, the
_Religious Pilgrimage_: But yet he was so far from revenging the Injury,
by reflecting upon the Nation, that he immediately published a Book in
Praise of the King and Country; which Piece of Generosity gained him no
small Respect in _England_. And it appears by several of his Epistles,
that he honoured _England_ next to the Place of his Nativity.

It appears by _Epist. 10. Lib. 16_. that when he was in _England_
Learning flourished very much here, in that he writes, _Apud Anglos
triumphant bonæ Literæ recta Studia_; and in _Epist. 12. Lib. 16_. he
makes no Scruple to equal it to _Italy_ itself; and _Epist. 26. Lib. 6. _
commends the _English_ Nobility for their great Application to all
useful Learning, and entertaining themselves at Table with learned
Discourses, when the Table-Talk of Churchmen was nothing but Ribaldry
and Profaneness. In _Epist_. 10. _Lib_. 5, which he addresses to
_Andrelinus_, he invites him to come into _England_, recommending it as
worth his While, were it upon no other Account, than to see the charming
Beauties with which this Island abounded; and in a very pleasant Manner
describes to him the Complaisance and innocent Freedom of the _English_
Ladies, telling him, that when he came into a Gentleman's House he was
allowed to salute the Ladies, and also to do the same at taking Leave:
And tho' he seems to talk very feelingly on the Subject, yet makes no
Reflections upon the Virtue of _English_ Women. But to return to him; as
to his Voyage to _Italy_, he prosecuted his Journey to _Turin_, and took
the Degree of Doctor of Divinity in that University; he dwelt a whole
year in _Bolognia_, and there obtain'd a Dispensation from Pope _Julian_
to put off his Canon's Habit, but upon Condition not to put off the
Habit of Priest; and after that went to _Venice_, where was the
Printing-House of the famous _Manutius Aldus_, and there he published
his Book of _Adagies_, and staying some Time there, wrote several
Treatises, and had the Conversation of many eminent and learned Men.
From thence he went to _Padua_, where at that Time _Alexander_ the Son
of _James_ King of _Scotland_, and Bishop of St. _Andrews_ in
_Scotland_, studied, who chose _Erasmus_ for his Tutor in Rhetorick, and
went to _Seana_, and thence to _Rome_, where his great Merits had made
his Presence expected long before. At _Rome_ he gained the Friendship
and Esteem of the most considerable Persons in the City, was offered the
Dignity of a Penitentiary, if he would have remained there: But he
returned back to the Archbishop, and not long after went with him again
to _Italy_, and travelling farther into the Country, went to _Cuma_, and
visited the Cave of _Sybilla_. After the Death of the Archbishop he
began to think of returning to his own Country, and coming over the
_Rhetian Alps_, went to _Argentorat_, and thence by the Way of the
_Rhine_ into _Holland_, having in his Way visited his Friends at
_Antwerp_ and _Louvain_; but _Henry_ VIII. coming to the Crown of
England, his Friends here, with many Invitations and great Promises,
prevailed upon him to come over to _England_ again, where it was his
Purpose to have settled for the remaining Part of his Life, had he found
Things according to the Expectation they had given him: But how it came
about is uncertain, whether _Erasmus_ was wanting in making his Court
aright to Cardinal _Wolsey_, who at that Time manag'd all Things at his
Pleasure; or, whether it were that the Cardinal look'd with a jealous
Eye upon him, because of his intimate Friendship with _William Warham_,
Archbishop of _Canterbury_, who had taken him into his Favour, between
whom and _Wolsey_ there was continual Clashing, (the Cardinal after he
had been made the Pope's Legate, pretending a Power in the
Archbishoprick of _Canterbury_. ) On this Disappointment he left
_England_, and went to _Flanders_; Archbishop _Warham_ had indeed shewed
his Esteem for him, in giving him the Living of _Aldington_. In short,
_Erasmus_ takes Notice of the Friendship between himself and _Warham_ in
the _Colloquy_ called, _The Religious Pilgrimage_.

As to his Familiarity with Sir _Thomas More_, there are several Stories
related, and especially one concerning the Disputes that had been
between them about _Transubstantiation_, or the _real Presence_ of
Christ in the consecrated Wafer, of which Sir _Thomas_ was a strenuous
Maintainer, and _Erasmus_ an Opponent; of which, when _Erasmus_ saw he
was too strongly byassed to be convinced by Arguments, he at last made
use of the following facetious Retortion on him. It seems in their
Disputes concerning the real Presence of Christ in the Sacrament, which
were in _Latin_, Sir _Thomas_ had frequently used this Expression, and
laid the Stress of his Proof upon the Force of Believing, _Crede quod
edis et edis_, _i. e. _ Believe you eat [Christ] and you do eat him;
therefore _Erasmus_ answers him, _Crede quod habes et habes, Believe
that you have_ [_your Horse_] _and you have him_. It seems, at
_Erasmus's_ going away, Sir _Thomas_ had lent him his Horse to carry him
to the Sea-side or _Dover_; but he either carried him with him over Sea
to _Holland_, or sent him not back to Sir _Thomas_, at least for some
Time; upon which Sir _Thomas_ writing to _Erasmus_ about his Horse,
_Erasmus_ is said to have written back to him as follows.

_Ut mihi scripsisti de corpore Christi,
Crede quod edis et edis.