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And of all the invitations urged upon him, the chances which Erasmus's introductions could give him in England would probably offer the greatest promise. But before he set out with these letters, in the late summer of 1526, he executed yet one more great commission for his old friend, Jacob Meyer zum Hasen, now leader of the Catholic party in opposition.
But when he was yet an unknown man of letters, in his Parisian years, we continually find traces in him of a mistrust of the people about him that can only be regarded as a morbid feeling. During the last period of his life this feeling attaches especially to two enemies, Eppendorf and Aleander. Eppendorf employs spies everywhere who watch Erasmus's correspondence with his friends.
So she was forced to content herself with censuring Erasmus's conduct, through Frau Lerch, in the harshest manner, and threatening to appeal to his foster-parents and, in the worst extremity, to the magistrate, to rid herself of his importunities. Nearly two thirds of May had passed when the Emperor found himself prevented by a second attack of gout from visiting her.
The matter is also of importance because it affords us an opportunity, for the first time, to notice the connection that is always found between Erasmus's career as a man of letters and a scholar and the technical conditions of the youthful art of printing.
It was based, apparently, on Erasmus's "Civilitas Morum." It was a simple, practical guide to daily conduct. It was written in rhyme, and the children learned it by heart. It was divided into three parts. In the first, the child was taught how to behave from morning to night; in the second, how to treat his elders and masters; in the third, how to be polite at table.
They were to be punished conformably to the rule, and if necessary were to be imprisoned. One good effect at least resulted from Erasmus's attacks on the ignorance of monks, and this was the revival of learning in most of the religious orders. Every inducement was offered by the Carmelite superiors in the Lower Rhine Province to cultivate a taste for study.
Cultured humanity has cause to hold Erasmus's memory in esteem, if for no other reason than that he was the fervently sincere preacher of that general kindliness which the world still so urgently needs.
But still, though Erasmus went on conducting himself as a man of letters among his fellow-poets, his heart was no longer in those literary exercises. It is one of the peculiarities of Erasmus's mental growth that it records no violent crises. We never find him engaged in those bitter inward struggles which are in the experience of so many great minds.
In Erasmus's mind the light falls, just as we saw in the history of his career, alternately on the pagan antique and on the Christian. But the warp of his mind is Christian; his classicism only serves him as a form, and from Antiquity he only chooses those elements which in ethical tendency are in conformity with his Christian ideal.
His transition from interest in literary matters to interest in religious matters is not in the nature of a process of conversion. There is no Tarsus in Erasmus's life. The transition takes place gradually and is never complete. For many years to come Erasmus can, without suspicion of hypocrisy, at pleasure, as his interests or his moods require, play the man of letters or the theologian.
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