Erasmus Against War. Erasmus Desiderius

of a few square miles of territory, could conduct public war on his own account, the prohibition was of little more than formal value. Humanism had been introduced by the end of the fifteenth century in some of the German universities, but too late to have much effect on the rising fury of religious controversy. The very year in which this treatise against war was published gave to the world another work of even wider circulation and more profound consequences. The famous Epistolae Obscurorum Virorum, first published in 1515, and circulated rapidly among all the educated readers of Europe, made an open breach between the humanists and the Church. That breach was never closed; nor on the other hand could the efforts of well-intentioned reformers like Melancthon bring humanism into any organic relation with the reformed movement. When mutual exhaustion concluded the European struggle, civilization had to start afresh; it took a century more to recover the lost ground. The very idea of humanism had long before then disappeared.

      War, pestilence, the theologians: these were the three great enemies with which Erasmus says he had throughout life to contend. It was during the years he spent in England that he was perhaps least harassed by them. His three periods of residence there – a fourth, in 1517, appears to have been of short duration and not marked by any very notable incident – were of the utmost importance in his life. During the first, in his residence between the years 1497 and 1499 at London and Oxford, the English Renaissance, if the name be fully applicable to so partial and inconclusive a movement, was in the promise and ardour of its brief spring. It was then that Erasmus made the acquaintance of those great Englishmen whose names cannot be mentioned with too much reverence: Colet, Grocyn, Latimer, Linacre. These men were the makers of modern England to a degree hardly realized. They carried the future in their hands. Peace had descended upon a weary country; and the younger generation was full of new hopes. The Enchiridion Militis Christiani, written soon after Erasmus returned to France, breathes the spirit of one who had not lost hope in the reconciliation of the Church and the world, of the old and new. When Erasmus made his second visit to England, in 1506, that fair promise had grown and spread. Colet had become dean of Saint Paul’s; and through him, as it would appear, Erasmus now made the acquaintance of another great man with whom he soon formed as close an intimacy, Thomas More.

      His Italian journey followed: he was in Italy nearly three years, at Turin, Bologna, Venice, Padua, Siena, Rome. It was in the first of these years that Albert Dürer was also in Italy, where he met Bellini and was recognized by the Italian masters as the head of a new transalpine art in no way inferior to their own. The year after Erasmus left Italy, Botticelli, the last survivor of the ancient world, died at Florence.

      Meanwhile, Henry VIII, a prince, young, handsome, generous, pious, had succeeded to the throne of England. A golden age was thought to have dawned. Lord Mountjoy, who had been the pupil of Erasmus at Paris, and with whom he had first come to England, lost no time in urging Henry to send for the most brilliant and famous of European scholars, and attach him to his court. The king, who had already met and admired him, needed no pressing. In the letter which Henry himself wrote to Erasmus entreating him to take up his residence in England, the language employed was that of sincere admiration; nor was there any conscious insincerity in the main motive which he urged. “It is my earnest wish,” wrote the king, “to restore Christ’s religion to its primitive purity.” The history of the English Reformation supplies a strange commentary on these words.

      But the first few years of the new reign (1509-1513), which coincide with the third and longest sojourn of Erasmus in England, were a time in which high hopes might not seem unreasonable. While Italy was ravaged by war and the rest of Europe was in uneasy ferment, England remained peaceful and prosperous. The lust of the eyes and the pride of life were indeed the motive forces of the court; but alongside of these was a real desire for reform, and a real if very imperfect attempt to cultivate the nobler arts of peace, to establish learning, and to purify religion. Colet’s great foundation of Saint Paul’s School in 1510 is one of the landmarks of English history. Erasmus joined the founder and the first high master, Colet and Lily, in composing the schoolbooks to be used in it. He had already written, in More’s house at Chelsea, where pure religion reigned alongside of high culture, the Encomium Moriae, in which all his immense gifts of eloquence and wit were lavished on the cause of humanism and the larger cause of humanity. That war was at once a sin, a scandal, and a folly was one of the central doctrines of the group of eminent Englishmen with whom he was now associated. It was a doctrine held by them with some ambiguity and in varying degrees. In the Utopia (1516) More condemns wars of aggression, while taking the common view as to wars of so-called self-defence. In 1513, when Henry, swept into the seductive scheme for a partition of France by a European confederacy, was preparing for the first of his many useless and inglorious continental campaigns, Colet spoke out more freely. He preached before the court against war itself as barbarous and unchristian, and did not spare either kings or popes who dealt otherwise. Henry was disturbed; he sent for Colet, and pressed him hard on the point whether he meant that all wars were unjustifiable. Colet was in advance of his age, but not so far in advance of it as this. He gave some kind of answer which satisfied the king. The preparations for war went forward; the Battle of Spurs plunged the court and all the nation into the intoxication of victory; while at Flodden-edge, in the same autumn, the ancestral allies of France sustained the most crushing defeat recorded in Scottish history. When both sides in a war have invoked God’s favour, the successful side is ready enough to believe that its prayers have been answered and its action accepted by God.

      Erasmus was now reader in Greek and professor of divinity at Cambridge; but Cambridge was far away from the centre of European thought and of literary activities. He left England before the end of the year for Basel, where the greater part of his life thenceforth was passed. Froben had made Basel the chief literary centre of production for the whole of Europe. Through Froben’s printing-presses Erasmus could reach a wider audience than was allowed him at any court, however favourable to pure religion and the new learning. It was at this juncture that he made an eloquent and far-reaching appeal, on a matter which lay very near his heart, to the conscience of Christendom.

      The Adagia, that vast work which was, at least to his own generation, Erasmus’s foremost title to fame, has long ago passed into the rank of those monuments of literature “dont la reputation s’affermira toujours parcequ’on ne les lit guère.” So far as Erasmus is more than a name for most modern readers, it is on slighter and more popular works that any direct knowledge of him is grounded on the Colloquies, which only ceased to be a schoolbook within living memory, on the Praise of Folly, and on selections from the enormous masses of his letters. An Oxford scholar of the last generation, whose profound knowledge of humanistic literature was accompanied by a gift of terse and pointed expression, describes the Adagia in a single sentence, as “a manual of the wit and wisdom of the ancient world for the use of the modern, enlivened by commentary in Erasmus’s finest vein.” In its first form, the Adagiorum Collectanea, it was published by him at Paris in 1500, just after his return from England. In the author’s epistle dedicatory to Mountjoy he ascribes to him and to Richard Charnock, the prior of Saint Mary’s College in Oxford, the inspiration of the work. It consists of a series of between eight and nine hundred comments in brief essays, each suggested by some terse or proverbial phrase from an ancient Latin author. The work gave full scope for the display, not only of the immense treasures of his learning, but of those other qualities, the combination of which raised their author far above all other contemporary writers, his keen wit, his copiousness and facility, his complete control of Latin as a living language. It met with an enthusiastic reception, and placed him at once at the head of European men of letters. Edition after edition poured from the press. It was ten times reissued at Paris within a generation. Eleven editions were published at Strasburg between 1509 and 1521. Within the same years it was reprinted at Erfurt, The Hague, Cologne, Mayence, Leyden, and elsewhere. The Rhine valley was the great nursery of letters north of the Alps, and along the Rhine from source to sea the book spread and was multiplied.

      This success induced Erasmus to enlarge and complete his labours. The Adagiorum Chiliades, the title of the work in its new form, was part of the work of his residence in Italy in the years 1506-9, and was published at Venice by Aldus in September, 1508. The enlarged collection, to all intents and purposes a new work, consists of no less than three thousand two hundred and sixty heads. In a preface, Erasmus speaks slightingly of the Adagiorum Collectanea, with that affectation from which few authors are free,