30 On Erasmus of Rotterdam (1557) CR XI, 264–71
30 On Erasmus of Rotterdam (1557)
CR XI, 264–71
Oration on Erasmus of Rotterdam; given by Master Bartholomaeus Calkreuter of Cross, 1557
Our minds should always give attention to God, and, thinking of his continuous favours, recognise Him as their Maker, worship Him and be stirred up, full of lamentation because of our unworthiness. And let us plead with ardent prayers that we be guided by the light of the Son of God, our Lord Jesus Christ, and the Holy Spirit, and that we be protected and preserved. God said that He would carry the Church, just as the shepherd carries young lambs.
The expression of our gratitude and invocation must be shown most in public assemblies. Therefore, recite with me at the beginning with pious minds this first and principal part of the oration.
We thank you, almighty God, everlasting Father of our Lord Jesus Christ, Creator of heaven and earth and of men, together with your coeternal Son, our Lord Jesus Christ, and the Holy Spirit, that in your great goodness you both show us other countless favours and truly set up the eternal Church among us by the voice of the Gospel, and that you preserve among us assemblies of those who teach and study your doctrine. These great goods are not distributed by chance, but they are truly Gods works and gifts. We acknowledge that we are unworthy of such great beneficence, but for the sake of your glory let there be a Church that unites, worships you duly and invokes you. Let there be proper studies of doctrine, and let us be the lambs you carry in your bosom. We plead for this with ardent prayers, which we humbly pray you will grant for the sake of your Son the Mediator.
It is a worthy custom in these gatherings to speak about a part of erudition, or to call to mind examples that are useful for the students. Even though, because of my insignificance, I should have chosen a less difficult topic, having these days heard a discussion among friends about the studies of those times in which Erasmus of Rotterdam was mentioned, I nevertheless decided to bring chiefly that man‘s history here. I am not doing this in order to make a public proclamation of my stupidity through inept ostentation in praising him, as if I wanted to praise Hercules or Cyrus, but in order to admonish the young to read his useful writings and consider his particular virtues. Along with such a greatness of intellect with which he was equipped
by God, he had many and outstanding virtues: keenness in inventing, and sagacity and circumspection in choosing arguments and opinions; in speaking he had facility of speech, as well as splendour of figures of speech, beauty and charm, in which he excelled to such an extent that it may seem as if the Graces themselves had strewn his speech with flowers everywhere.
We need to read the greatest masters, such as Homer, Isocrates, Cicero and others, not because we could imitate all of them, but in order that we take from them what we can convey to ourselves. Let us imitate his language, the knowledge of things, counsel in arranging matters, and if nature assists us let us follow in one way or another his traces in speaking. For let us understand that dispositions are different and that nevertheless the weaker ones need to be helped by art, good examples and some practice – as happens with painters. Therefore I shall speak about the history of Erasmus, and we shall respectfully add something about his language and his writings – not like Midas judging Apollo [Ovid, Metamorphoses XI. 157–93], but in order that the young love more, and read, Erasmus' useful writings, of which there are many.
His life, too, contains examples of many virtues, namely of assiduity, endurance of labours, modesty and kindness. For that reason I shall speak about the entire course of his life, as much as I have heard from trustworthy men.
The Batavii are mentioned in many histories; now they are called the Dutch. A renowned city of theirs is Rotterdam, where Erasmus was born; his parents' small house can still be seen today. He was born in the year 1467, on the twenty-eighth of October, in the fourth hour before sunrise. In the position of the stars there are clear indications of intelligence, eloquence and charm.1
He studied Latin and Greek at Deventer, at the school of Alexander Hegius,2 who was acquainted with Rudolf Agricola. Erasmus himself used to tell about Rudolf Agricola's prophecy on the young man's study. By chance Hegius had shown the writings of the boys to Rudolf who had come to the school as a guest. While he approved of all the attempts and rejoiced
1 For the life of Erasmus, I have followed Cornelius Augustijn, Erasmus, His Life, Works and Influence, trans. J. C. Grayson (Toronto, 1991). Further details of people mentioned in this oration may be found in Contemporaries of Erasmus: A Biographical Register of the Renaissance and Reformation, ed. P. B. Bietenholz (3 vols., Toronto, 1985–7).
2 Alexa nder Hegius (d. 1498) studied Greek with Rudolf Agricola (1444–85) in Emmerich before becoming rector of St. Lebuin's School at Deventer between 1483 and 1498. Erasmus met Agricola at this school before leaving in 1484. For references to them, see Erasmus, Adages, I.iv.39 and II.ii.81.
at their studies, he nevertheless preferred Erasmus' written work to the others because of the keenness of invention, the purity of the language and the figures scattered suitably like flowers. He was so delighted by that piece of writing that he wanted to draw conclusions on his disposition from his features as well. He therefore ordered Erasmus to be called, and when he had inquired about a few things, he observed the shape of his head and his bright eyes, admonished him to study and said: ‘One day you will be a great man.’
And so he continued successfully in his studies, and the death of his parents did not interrupt the studies he had begun. For in Holland and Belgium there are fraternities in monasteries, more of them and more devoted to education than in this our Germany, which willingly assist scholars. Therefore the members of the fraternity at the monastery of Deventer invited Erasmus, who had lost his parents, and gave the orphan the hope that they would send him to Paris, which was done shortly thereafter. In that university he not only studied, but since his writings opened the way for him to learned and noble men, his behaviour was modest and his courteousness admirable, some noblemen took him into their company and he instructed them.
He narrates in a letter that the assiduity of the students was such that at lunches and dinners, too, they used to summon readers for reading out the Latin writers. When an unclear passage occurred in these, he either requested an interpretation from the others or provided it himself when necessary.
His exercises in style were also such that he not only changed a few words in someone else's writings, but wove entire orations anew, so that the students could see what was lacking in the entire construction. The fame of his intellect and eloquence quickly reached the Belgian court. When Jacob Batt3 recommended him to the rulers there, he was assisted by the generosity of the court.
However, the English took him with them from France back to their country.4 He travelled there willingly, both because of the quantity of Greek books which was already great there at the time, and because there were several outstandingly erudite bishops in England then. Since both the power of his intellect was great, and his erudition in Latin
3 Jacob Batt (c. 1466–1502) of Bergen was a loyal friend of Erasmus and probably used his influence with the bishop to free Erasmus for study in Paris.
4 Erasmus visited England twice, between 1499 and 1500, and in 1509 and 1514 at the invitation of William Blount, Lord Mountjoy.
and Greek was extraordinary, the learned and wise bishops – the one at Canterbury5 and others – straightaway began to honour him generously, in particular since already his manly age lent him some authority. There he translated two tragedies by Euripides,6 and it can be understood how he felt about them from the fact that, when Longueil7 said in his presence that his language was humble and submissive and lacked splendour and grandeur, Erasmus commanded him to attempt whether he could turn a tragedy by Euripides or Sophocles into Latin with similar splendour.
He was then given a position for teaching Greek and Latin publicly at the University of Cambridge, which he accepted willingly so that he could make use of Greek books. Some time later he was sent to Italy with the sons of the king's physician; there he listened more to the lectures of the doctors than to those of the theologians or lawyers, although he listened to their lectures as well. He did not listen to professors of Latin, because there was no other professor there except Baptista Pius, an inept man. The language of Baptista was monstrous, imitating not the speech that was customary in Rome from the time of Terence to the age of Augustus, but that used by the Volscian rustics before the Decemvirs. He was therefore scorned in stage-plays. When, having heard Baptista once, Erasmus was asked by a friend what he thought of him, he replied: ‘He has outstripped my imagination by far.’ ‘What?’ asked the friend. Erasmus said: ‘Before I considered him inept, but now I have understood that he is utterly mad.’
Since there was a large number of books in Bologna, he undertook the larger work of the Proverbs, which he later published, extended and embellished, at the printing-house of Aldus in Venice.8 In Bologna he enjoyed the company of a well-spoken man, Paulus Bombasius.9 When he lived at Aldus' house in Venice, he was known and dear to all accomplished men, but in particular to Marcus Musurus,10 a most learned man from Crete,
5 William Warham (c. 1456–1532) was Archbishop of Canterbury from 1503; he met Erasmus in 1506.
6 Erasmus translated Euripides' Hecuba and Iphigenia in Aulis and dedicated them to Warham.
7 Christophe de Longueil (c. 1488–1522) considered Budé superior to Erasmus.
8 The collection of proverbs, the Adagiorum Collectanea, was first published in 1500 in Paris. Aldus Manutius printed the 1508 edition. For subsequent expansions, see M. Mann Phillips, The ‘Adages’ of Erasmus, a Study with Translations (Cambridge, 1964). For Aldus, see Martin Lowry, The World of Aldus Manutius: Business and Scholarship in Renaissance Venice (Oxford, 1979).
9 Paolo Bombace (1476–1527) welcomed Erasmus to Bologna and helped him with Greek studies.
10 Marcus Musurus (c. 1470–1517) studied with Janus Lascaris and Demetrius Chalcondyles in Florence and joined the circle of Aldus Manutius. He was made professor of Greek at the Unversity of Padua in 1503.
who was later summoned by Pope Leo to Rome for the promotion of the Greek language. At the University of Siena he also taught the son of James king of the Scots, Alexander, whose death he laments in the saying: ‘You have reached Sparta, adorn it.’11
When he had published the Proverbs, he returned to England. And since many wise and learned men admired him more because of that publication, princes and bishops sought his acquaintance even more. However, he always shunned the courts; and after being supported by the generosity of Warham and Mountjoy, whose wisdom and virtue were outstanding, he returned to Italy in order to enjoy the company of learned men in Rome. There he became acquainted with the Venetian Cardinal Grimani,12 whose house was like a university, because he himself, too, surpassed the other cardinals in erudition and modesty.
At that time, because he had seen the misfortunes of Italy and France which were caused by the war that Pope Julius had started against Louis king of France, he wrote a lament for peace. When outstanding men who were afflicted with unnecessary wars being waged had read it, rumours about Erasmus and about people's judgements of him were brought to Julius. Enraged, Julius summoned Erasmus. Although Erasmus knew the tyrant and was thoroughly frightened, nevertheless, contrary to everyone's expectation, Julius admonished him gently not to write about the business of kings. ‘You,’ he said, ‘do not understand such things, as Phalaris said to Simonides: ‘‘You should concern yourself with the famous labours of the Muses”.’13
Having returned to Belgium from Italy, he wrote a eulogy for Philip king of Spain, which is worth reading both because of the memory of King Philip, who had the elements of many virtues, and because of the brilliance of the oration.14
On so many travels he had contemplated many cities as well as many thoughts and beliefs, his judgement on many important things had been strengthened, the fame of his erudition, and his age, added authority and he had seen the great wounds of the Church. He therefore decided to publish
11 Erasmus, Adages, II.V.1. Alexander Stewart (c.1493–1513), the son of James IV and Marian Boyd, and his half-brother, James Stewart (1499–1544/5), were tutored by Erasmus in Siena in 1508–9.
12 Domenico Grimani (1461–1523), son of a Venetian Patrician who had studied at the University of Padua, met Erasmus in 1509 in Rome. Grimani was papal secretary and had a famous library and Erasmus often asked for the loan of books and manuscripts from it.
13 There is no evidence that Erasmus met julius II (1443–1513)either in Bologna or in Rome. Perhaps this is an oblique reference to Erasmus' alleged authorship of Julius exclusus.
14 It is unclear which work was meant to have been dedicated by Erasmus to Philip II.
a mainly grammatical interpretation of the New Testament, and to add suggestions regarding vocabulary and diction.15 By that work he judged that he would do two important and useful things; studies would be improved and more people would study Latin and Greek, and with the light of truth dawning little by little, darkness would vanish and the vanity of many errors would be revealed.
It was a successful undertaking, and I certainly believe that his studies as well as his counsels were guided by divine providence towards that work. Because of the excellence of the contents as well as the pleasantness of the language, the published book attracted the young towards the study of languages and grammar, and it accused the older generation of many errors. Just as this labour was pleasing to good men, on the other hand hypocritical monks of all nations, fearing for their authority and their stomachs, attempted both to suppress these new studies and to destroy the author himself. They fought in the courts, in the women's quarters (gynaeceis) and in congregations that Erasmus be destroyed. They invented crimes and stories that were pleasing to their theatre, as at all times the hypocrites oppose the truth in the Church. However, God had armed Erasmus with his Gorgo,16 that is, his eloquence, by which he bravely fought back the enemy.
Later the entire body of Church doctrine was cleansed again by the voice of the reverend Doctor Luther; the fact that the Apostolic books and the old histories were already in people's hands was a preparation for this. Although it appears that, regarding some controversies, there was some difference in judgement between Luther and Erasmus, there is nevertheless no doubt that Erasmus was pleased with that entire part of the correction which censured the errors of human ceremonies in the Church. It is also well known that he often said that in the interpretation of the Holy Scriptures all old and recent interpreters were vanquished by Luther, and that not even the exegetic (exēgētica) writings were better than the explanations of Luther expounding the prophets, which Erasmus himself commanded to be read to him at dinner. But Erasmus said of Luther that here and there he exaggerated terribly in his disputatious writings, so that he would not appear to yield in any disputed question.
15 Paraphrasis in Novum Testamentum.
16 Gorgo's head was depicted on shields to terrify opponents. Gorgo had a horrible face, with serpents for hair and glaring eyes whose gaze was believed to turn anything into stone.
Also well known is the conversation between the good prince, Duke Frederick, who excelled in wisdom, and Erasmus.17 For since debates about doctrine had been set in motion recently, Duke Frederick foresaw what a great storm was imminent, and he was neither going to allow those spurious facts to be circulated, nor did he want true and necessary corrections to be suppressed out of fear of the dangers. He consulted Erasmus on such an important matter. Duke Frederick had asked before the beginning of the meeting, so that some merriment should be visible in the first meeting: ‘For what reasons are the monks so angry with Luther?’ Erasmus answered: ‘He has committed two great sins: he assaulted the Pope's crown and the stomachs of the monks.’
Then there followed a serious debate in which Erasmus said this kind of doctrine was pious, but that he wished to side-step some unnecessary and more terrible questions, and to discuss matters in a more peaceful way. Erasmus died in prayer to God; and he wanted to be a member of the Church of Basle.18
It is indeed not surprising that, amidst such a great number of controversies, somewhere even among good men a difference of judgements comes to pass. But I shall leave out this discussion. There are many signs of a modest mind in Erasmus. He could have received great rewards for flattery from the bishops, if he had placed ambition before studies. And it is evident that his labours for encouraging the study of Latin and Greek were useful. He will also live on in these useful works, in the interpretation of the New Testament, and that book that is like a cornucopia, in which there is such a varied and pleasant interpretation of proverbs – a book which I urge you strongly to read often and in depth.
You will also be able to appropriate the style and many examples of figures of speech from his language. For although some critics say that the charms are unrestrained, and that here and there the figures of speech are inopportune, and censure negligence in composition, they nevertheless threaten19 what is good, the quantity of good words. That very fecundity thar is censured is a praise of his genius; something should also be allowed
17 Frederick III, Elector of Saxony, called ‘the Wise’ (1463–1525). He received humanist education and became patron of arts. He founded the University of Wittenberg in 1502 and was the first to respond positively to calls for curricular reform led by Luther. The personal meeting with Erasmus took place on 5 November 1520 at Cologne. Erasmus advised Frederick the Wise not to send Luther to Rome for trial then: Augustijn, Erasmus, p. 124.
18 Erasmus was buried in the Cathedral of Basle, and a funeral oration was delivered by the head of the reformed church in Basle, Oswald Myconius: Augustijn, Erasmus, p. 183.
19 Reading eminent for minent.
to the nation, and to his early education in France, where the native language has many charms.
The language of Demetrius of Phaleron was pleasant, and he did not drop the form of Attic speech, even though it is said that his language had somewhat more charms.20 In the same way the language of Erasmus should also be pleasant, and acknowledged as Latin, even though the flowers are rather thickly set, as in a meadow. I speak rather briefly about this form of language, because I want you to experience for yourselves the sweetness of his works by frequent reading. Certainly some of the sap will also be drawn off into your language, if you read them often.
Therefore, since Erasmus had great powers of intellect, as well as many outstanding virtues, and since he did much for the study of the languages that are necessary for the Church and for civic life, let us preserve his memory with grateful minds, read his works and honour him gratefully. At the same time, let us give thanks to God for providing the Church with the knowledge of languages, and granting us the light of His doctrine, and let us make pious use of these favours of God. I have spoken.
20 Demetrius of Phaleron, disciple of Theophrastus. He was elected decennial archon because of his eloquence and purity of manners: see Cicero, Brutus, ix.37f, and lxxxii.285.