LITMIR.BIZ

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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,'1 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 free2 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._

* * * * *

      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 edict3 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.

      Secondly, although in that

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