Part 7 (2/2)
The conclusion was: I shall not return to Holland. 'I know that I shall not be able to stand the air and the food there; all eyes will be directed to me. I shall return to the country, an old and grey man, who left it as a youth; I shall return a valetudinarian; I shall be exposed to the contempt even of the lowest, I, who am accustomed to be honoured even by the greatest.' 'It is not possible', he concludes, 'to speak out frankly in a letter. I am now going to Basle and thence to Rome, perhaps, but on my return I shall try to visit you ... I have heard of the deaths of William, Francis and Andrew (his old Dutch friends).
Remember me to Master Henry and the others who live with you; I am disposed towards them as befits me. For those old tragedies I ascribe to my errors, or if you like to my fate. Do not omit to commend me to Christ in your prayers. If I knew for sure that it would be pleasing to Him that I should return to live with you, I should prepare for the journey this very day. Farewell, my former sweetest companion, now my venerable father.'
Underlying the immediate motives of his high theological aspirations, this refusal was doubtless actuated by his ancient, inveterate, psychological incentives of disgust and shame.[13]
Through the southern Netherlands, where he visited several friends and patrons and renewed his acquaintance with the University of Louvain, Erasmus turned to the Rhine and reached Basle in the second half of August 1514. There such pleasures of fame awaited him as he had never yet tasted. The German humanists hailed him as the light of the world--in letters, receptions and banquets. They were more solemn and enthusiastic than Erasmus had found the scholars of France, England and Italy, to say nothing of his compatriots; and they applauded him emphatically as being a German himself and an ornament of Germany. At his first meeting with Froben, Erasmus permitted himself the pleasure of a jocular deception: he pretended to be a friend and agent of himself, to enjoy to the full the joy of being recognized. The German environment was rather to his mind: '_My_ Germany, which to my regret and shame I got to know so late'.
Soon the work for which he had come was in full swing. He was in his element once more, as he had been at Venice six years before: working hard in a large printing-office, surrounded by scholars, who heaped upon him homage and kindness in those rare moments of leisure which he permitted himself. 'I move in a most agreeable Museon: so many men of learning, and of such exceptional learning!'
Some translations of the lesser works of Plutarch were published by Froben in August. The _Adagia_ was pa.s.sing through the press again with corrections and additions, and the preface which was originally destined for Badius. At the same time Dirck Maertensz, at Louvain, was also at work for Erasmus, who had, on pa.s.sing through the town, entrusted him with a collection of easy Latin texts; also M. Schurer at Stra.s.sburg, who prepared the _Parabolae sive similia_ for him. For Froben, too, Erasmus was engaged on a Seneca, which appeared in 1515, together with a work on Latin construction. But Jerome and the New Testament remained his chief occupation.
Jerome's works had been Erasmus's love in early youth, especially his letters. The plan of preparing a correct edition of the great Father of the Church was conceived in 1500, if not earlier, and he had worked at it ever since, at intervals. In 1513 he writes to Ammonius: 'My enthusiasm for emending and annotating Jerome is such that I feel as though inspired by some G.o.d. I have almost completely emended him already by collating many old ma.n.u.scripts. And this I do at incredibly great expense.' In 1512 he negotiated with Badius about an edition of the letters. Froben's partner, Johannes Amerbach, who died before Erasmus's arrival, had been engaged for years on an edition of Jerome.
Several scholars, Reuchlin among others, had a.s.sisted in the undertaking when Erasmus offered himself and all his material. He became the actual editor. Of the nine volumes, in which Froben published the work in 1516, the first four contained Erasmus's edition of Jerome's letters; the others had been corrected by him and provided with forewords.
His work upon the New Testament was, if possible, still nearer his heart. By its growth it had gradually changed its nature. Since the time when Valla's _Annotationes_ had directed his attention to textual criticism of the Vulgate, Erasmus had, probably during his second stay in England from 1505 to 1506, at the instance of Colet, made a new translation of the New Testament from the Greek original, which translation differed greatly from the Vulgate. Besides Colet, few had seen it. Later, Erasmus understood it was necessary to publish also a new edition of the Greek text, with his notes. As to this he had made a provisional arrangement with Froben, shortly after his arrival at Basle.
Afterwards he considered that it would be better to have it printed in Italy, and was on the point of going there when, possibly persuaded by new offers from Froben, he suddenly changed his plan of travel and in the spring of 1515 made a short trip to England--probably, among other reasons, for the purpose of securing a copy of his translation of the New Testament, which he had left behind there. In the summer he was back at Basle and resumed the work in Froben's printing-office. In the beginning of 1516 the _Novum Instrumentum_ appeared, containing the purified Greek text with notes, together with a Latin translation in which Erasmus had altered too great deviations from the Vulgate.
From the moment of the appearance of two such important and, as regards the second, such daring theological works by Erasmus as Jerome and the New Testament, we may say that he had made himself the centre of the scientific study of divinity, as he was at the same time the centre and touchstone of cla.s.sic erudition and literary taste. His authority constantly increased in all countries, his correspondence was prodigiously augmented.
But while his mental growth was accomplished, his financial position was not a.s.sured. The years 1515 to 1517 are among the most restless of his life; he is still looking out for every chance which presents itself, a canonry at Tournay, a prebend in England, a bishopric in Sicily, always half jocularly regretting the good chances he missed in former times, jesting about his pursuit of fortune, lamenting about his 'spouse, execrable poverty, which even yet I have not succeeded in shaking off my shoulders'. And, after all, ever more the victim of his own restlessness than of the disfavour of fate. He is now fifty years old and still he is, as he says, 'sowing without knowing what I shall reap'. This, however, only refers to his career, not to his life-work.
In the course of 1515 a new and promising patron, John le Sauvage, Chancellor of Brabant, had succeeded in procuring for him the t.i.tle of councillor of the prince, the youthful Charles V. In the beginning of 1516 he was nominated: it was a mere t.i.tle of honour, promising a yearly pension of 200 florins, which, however, was paid but irregularly. To habilitate himself as a councillor of the prince, Erasmus wrote the _Inst.i.tutio Principis Christiani_, a treatise about the education of a prince, which in accordance with Erasmus's nature and inclination deals rather with moral than with political matters, and is in striking contrast with that other work, written some years earlier, _il Principe_ by Machiavelli.
When his work at Basle ceased for the time being, in the spring of 1516, Erasmus journeyed to the Netherlands. At Brussels he met the chancellor, who, in addition to the prince's pension, procured him a prebend at Courtray, which, like the English benefice mentioned above, was compounded for by money payments. At Antwerp lived one of the great friends who helped in his support all his life: Peter Gilles, the young town clerk, in whose house he stayed as often as he came to Antwerp.
Peter Gilles is the man who figures in More's _Utopia_ as the person in whose garden the sailor tells his experiences; it was in these days that Gilles helped Dirck Maertensz, at Louvain, to pa.s.s the first edition of the _Utopia_ through the press. Later Quentin Metsys was to paint him and Erasmus, joined in a diptych; a present for Thomas More and for us a vivid memorial of one of the best things Erasmus ever knew: this triple friends.h.i.+p.
In the summer of 1516 Erasmus made another short trip to England. He stayed with More, saw Colet again, also Warham, Fisher, and the other friends. But it was not to visit old friends that he went there. A pressing and delicate matter impelled him. Now that prebends and church dignities began to be presented to him, it was more urgent than ever that the impediments in the way of a free ecclesiastical career should be permanently obviated. He was provided with a dispensation of Pope Julius II, authorizing him to accept English prebends, and another exempting him from the obligation of wearing the habit of his order. But both were of limited scope, and insufficient. The fervent impatience with which he conducted this matter of his definite discharge from the order makes it probable that, as Dr. Allen presumes, the threat of his recall to Steyn had, since his refusal to Servatius in 1514, hung over his head. There was nothing he feared and detested so much.
With his friend Ammonius he drew up, in London, a very elaborate paper, addressed to the apostolic chancery, in which he recounts the story of his own life as that of one Florentius: his half-enforced entrance to the monastery, the troubles which monastic life had brought him, the circ.u.mstances which had induced him to lay his monk's dress aside. It is a pa.s.sionate apology, pathetic and ornate. The letter, as we know it, does not contain a direct request. In an appendix at the end, written in cipher, of which he sent the key in sympathetic ink in another letter, the chancery was requested to obviate the impediments which Erasmus's illegitimate birth placed in the way of his promotion. The addressee, Lambertus Grunnius, apostolic secretary, was most probably an imaginary personage.[14] So much mystery did Erasmus use when his vital interests were at stake.
The Bishop of Worcester, Silvestro Gigli, who was setting out to the Lateran Council, as the envoy of England, took upon himself to deliver the letter and to plead Erasmus's cause. Erasmus, having meanwhile at the end of August returned to the Netherlands, awaited the upshot of his kind offices in the greatest suspense. The matter was finally settled in January 1517. In two letters bearing the signature of Sadolet, Leo X condoned Erasmus's transgressions of ecclesiastical law, relieved him of the obligation to wear the dress of his order, allowed him to live in the world and authorized him to hold church benefices in spite of any disqualifications arising from illegitimacy of birth.
So much his great fame had now achieved. The Pope had moreover accepted the dedication of the edition of the New Testament, and had, through Sadolet, expressed himself in very gracious terms about Erasmus's work in general. Rome itself seemed to further his endeavours in all respects.
Erasmus now thought of establis.h.i.+ng himself permanently in the Netherlands, to which everything pointed. Louvain seemed to be the most suitable abode, the centre of studies, where he had already spent two years in former times. But Louvain did not attract him. It was the stronghold of conservative theology. Martin van Dorp, a Dutchman like Erasmus, and professor of divinity at Louvain, had, in 1514, in the name of his faculty, rebuked Erasmus in a letter for the audacity of the _Praise of Folly_, his derision of divines and also his temerity in correcting the text of the New Testament. Erasmus had defended himself elaborately. At present war was being waged in a much wider field: for or against Reuchlin, the great Hebrew scholar, for whom the authors of the _Epistolae obscurorum virorum_ had so sensationally taken up the cudgels. At Louvain Erasmus was regarded with the same suspicion with which he distrusted Dorp and the other Louvain divines. He stayed during the remainder of 1516 and the first half of 1517 at Antwerp, Brussels and Ghent, often in the house of Peter Gilles. In February 1517, there came tempting offers from France. Budaeus, Cop, etienne Poncher, Bishop of Paris, wrote to him that the king, the youthful Francis I, would present him with a generous prebend if he would come to Paris. Erasmus, always shy of being tied down, only wrote polite, evasive answers, and did not go.
In the meantime he received the news of the papal absolution. In connection with this he had, once more, to visit England, little dreaming that it would be the last time he should set foot on British soil. In Ammonius's house of Saint Stephen's Chapel at Westminster on 9 April 1517, the ceremony of absolution took place, ridding Erasmus for good of the nightmare which had oppressed him since his youth. At last he was free!
Invitations and specious promises now came to him from all sides.
Mountjoy and Wolsey spoke of high ecclesiastical honours which awaited him in England. Budaeus kept pressing him to remove to France. Cardinal Ximenes wanted to attach him to the University of Alcala, in Spain. The Duke of Saxony offered him a chair at Leipzig. Pirckheimer boasted of the perfections of the free imperial city of Nuremberg. Erasmus, meanwhile, overwhelmed again with the labour of writing and editing, according to his wont, did not definitely decline any of these offers; neither did he accept any. He always wanted to keep all his strings on his bow at the same time. In the early summer of 1517 he was asked to accompany the court of the youthful Charles, who was on the point of leaving the Netherlands for Spain. But he declined. His departure to Spain would have meant a long interruption of immediate contact with the great publis.h.i.+ng centres, Basle, Louvain, Stra.s.sburg, Paris, and that, in turn, would have meant postponement of his life-work. When, in the beginning of July, the prince set out for Middelburg, there to take s.h.i.+p for Spain, Erasmus started for Louvain.
He was thus destined to go to this university environment, although it displeased him in so many respects. There he would have academic duties, young latinists would follow him about to get their poems and letters corrected by him and all those divines, whom he distrusted, would watch him at close quarters. But it was only to be for a few months. 'I have removed to Louvain', he writes to the Archbishop of Canterbury, 'till I shall decide which residence is best suited to old age, which is already knocking at the gate importunately.'
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