V. TO ANTONY OF BERGEN[31]
[Paris?] [16 March? 1501]
To the most ill.u.s.trious prelate Antony, Abbot of St. Bertin, greetings:
... I have accidentally happened upon some Greek books, and am busy day and night secretly copying them out. I shall be asked why I am so delighted with Cato the Censor"s example that I want to turn Greek at my age. Indeed, most excellent Father, if in my boyhood I had been of this mind, or rather if time had not been wanting, I should be the happiest of men. As things are, I think it better to learn, even if a little late, than not to know things which it is of the first importance to have at one"s command. I have already tasted of Greek literature in the past, but merely (as the saying goes) sipped at it; however, having lately gone a little deeper into it, I perceive--as one has often read in the best authorities--that Latin learning, rich as it is, is defective and incomplete without Greek; for we have but a few small streams and muddy puddles, while they have pure springs and rivers rolling gold. I see that it is utter madness even to touch the branch of theology which deals chiefly with the mysteries unless one is also provided with the equipment of Greek, as the translators of the Scriptures, owing to their conscientious scruples, render Greek forms in such a fashion that not even the primary sense (what our theologians call the _literal_ sense) can be understood by persons ignorant of Greek. Who could understand the sentence in the Psalm [Ps. 50.4 (51.3)]
_Et peccatum meum contra me est semper_,[32] unless he has read the Greek? This runs as follows: [Greek: kai he hamartia mou enopion mou esti diapantos]. At this point some theologian will spin a long story of how the flesh is perpetually in conflict with the spirit, having been misled by the double meaning of the preposition, that is, _contra_, when the word [Greek: enopion] refers not to _conflict_ but to _position_, as if you were to say _opposite_, i.e., _in sight_: so that the Prophet"s meaning was that his fault was so hateful to him that the memory of it never left him, but floated always before his mind as if it were present. Further in a pa.s.sage elsewhere [Ps. 91 (92. 14)], _Bene patientes erunt ut annuncient_, everyone will be misled by the deceptive form, unless he has learned from the Greek that, just as according to Latin usage we say _bene facere_ of those who _do good to_ someone, so the Greeks call [Greek: eupathountas] (_bene patientes_) those who _suffer good to be done them_. So that the sense is, "They will be well treated and will be helped by my benefactions, so that they will make mention of my beneficence towards them". But why do I pick out a few trifling examples from so many important ones, when I have on my side the venerable authority of the papal Curia? There is a Curial Decree[33]
still extant in the Decretals, ordaining that persons should be appointed in the chief academies (as they were then) capable of giving accurate instruction in Hebrew, Greek, and Latin literature, since, as they believed, the Scriptures could not be understood, far less discussed, without this knowledge. This most sound and most holy decree we so far neglect that we are perfectly satisfied with the most elementary knowledge of the Latin language, being apparently convinced that everything can be extracted from Duns Scotus, as it were from a cornucopia.
For myself I do not fight with men of this sort; each man to his taste, as far as I am concerned; let the old man marry the old woman. It is my delight to set foot on the path into which Jerome and the splendid host of so many ancients summon me; so help me G.o.d, I would sooner be mad with them than as sane as you like with the mob of modern theologians.
Besides I am attempting an arduous and, so to say, Phaethontean task--to do my best to restore the works of Jerome, which have been partly corrupted by those half-learned persons, and are partly--owing to the lack of knowledge of antiquities and of Greek literature--forgotten or mangled or mutilated or at least full of mistakes and monstrosities; not merely to restore them but to elucidate them with commentaries, so that each reader will acknowledge to himself that the great Jerome, considered by the ecclesiastical world as the most perfect in both branches of learning, the sacred and the profane, can indeed be read by all, but can only be understood by the most learned. As I am working hard on this design and see that I must in the first place acquire Greek, I have decided to study for some months under a Greek teacher,[34] a real Greek, no, twice a Greek, always hungry,[35] who charges an immoderate fee for his lessons. Farewell.
VI. TO WILLIAM WARHAM[36]
London, 24 January [1506]
To the Reverend Father in Christ, William, Archbishop of Canterbury, Primate of England, many greetings from Erasmus of Rotterdam, Canon of the Order of St. Augustine:
... Having made up my mind, most ill.u.s.trious prelate, to translate the Greek authors and by so doing to revive or, if you will, promote as far as I could theological studies--and G.o.d immortal, how miserably they have been corrupted by sophistical nonsensicalities!--I did not wish to give the impression that I was attempting forthwith to learn the potter"s art on a winejar[37] (as the Greek adage goes) and rushing in with unwashen feet, as they say, on so vast an undertaking; so I decided to begin by testing how far I had profited by my studies in both languages, and that in a material difficult indeed, but not sacred; so that the difficulty of the undertaking might be useful for practice and at the same time if I made any mistakes these mistakes should involve only the risk of my talent and leave the Holy Scriptures undamaged. And so I endeavoured to render in Latin two tragedies of Euripides, the _Hecuba_ and the _Iphigeneia in Aulis_, in the hope that perchance some G.o.d might favour so bold a venture with fair breezes. Then, seeing that a specimen of the work begun found favour with persons excellently well versed in both tongues (a.s.suredly England by now possesses several of these, if I may acknowledge the truth without envy, men deserving of the admiration even of all Italy in any branch of learning), I brought the work to a finish, with the good help of the Muses, within a few short months. At what a cost in exertion, those will best feel who enter the same lists.
Why so? Because the mere task of putting real Greek into real Latin is such that it requires an extraordinary artist, and not only a man with a rich store of scholarship in both languages at his fingertips, but one exceedingly alert and observant; so that for several centuries now none has appeared whose efforts in this field were unanimously approved by scholars. It is surely easy then to conjecture what a heavy task it has proved to render verse in verse, particularly verse so varied and unfamiliar, and to do this from a writer not merely so remote in time, and withal a tragedian, but also marvellously concise, taut and unadorned, in whom there is nothing otiose, nothing which it would not be a crime to alter or remove; and besides, one who treats rhetorical topics so frequently and so acutely that he appears to be everywhere declaiming. Add to all this the choruses, which through I know not what striving after effect are so obscure that they need not so much a translator as an Oedipus or priest of Apollo to interpret them. In addition there is the corrupt state of the ma.n.u.scripts, the dearth of copies, the absence of any translators to whom one can have recourse. So I am not so much surprised that even in this most prolific age none of the Italians has ventured to attempt the task of translating any tragedy or comedy, whereas many have set their hand to Homer (among these even Politian[38] failed to satisfy himself); one man[39] has essayed Hesiod, and that without much success; another[40] has attempted Theocritus, but with even far more unfortunate results: and finally Francesco Filelfo has translated the first scene of the Hecuba in one of his funeral orations.[41] (I first learned this after I had begun my version), but in such a way that, great as he is, his work gave me courage enough to proceed, overprecise as I am in other respects.
Then for me the lure of this poet"s more than honeyed eloquence, which even his enemies allow him, proved stronger than the deterrent of these great examples and the many difficulties of the work, so that I have been bold to attack a task never before attempted, in the hope that, even if I failed, my honest readers would consider even this poor effort of mine not altogether unpraiseworthy, and the more grudging would at least be lenient to an inexperienced translator of a work so difficult: in particular because I have deliberately added no light burden to my other difficulties through my conscientiousness as a translator, in attempting so far as possible to reproduce the shape and as it were contours of the Greek verse, by striving to render line for line and almost word for word, and everywhere seeking with the utmost fidelity to convey to Latin ears the force and value of the sentence: whether it be that I do not altogether approve of the freedom in translation which Cicero allows others and practised himself (I would almost say to an immoderate degree), or that as an inexperienced translator I preferred to err on the side of seeming over-scrupulous rather than over-free--hesitating on the sandy sh.o.r.e instead of wrecking my ship and swimming in the midst of the billows; and I preferred to run the risk of letting scholars complain of lack of brilliance and poetic beauty in my work rather than of lack of fidelity to the original. Finally I did not want to set myself up as a paraphraser, thus securing myself that retreat which many use to cloak their ignorance, wrapping themselves like the cuttle-fish in darkness of their own making to avoid detection.
Now, if readers do not find here the grandiloquence of Latin tragedy, "the bombast and the words half a yard long," as Horace calls it, they must not blame me if in performing my function of translator I have preferred to reproduce the concise simplicity and elegance of my original, and not the bombast to which he is a stranger, and which I do not greatly admire at any time.
Furthermore, I am encouraged to hope with all certainty that these labours of mine will be most excellently protected against the calumnies of the unjust, as their publication will be most welcome to the honest and just, if you, most excellent Father, have voted them your approval.
For me it was not difficult to select you from the great host of ill.u.s.trious and distinguished men to be the recipient of this product of my vigils, as the one man I have observed to be--aside from the brilliance of your fortune--so endowed, adorned and showered with learning, eloquence, good sense, piety, modesty, integrity, and lastly with an extraordinary liberality towards those who cultivate good letters, that the word Primate suits none better than yourself, who hold the first place not solely by reason of your official dignity, but far more because of all your virtues, while at the same time you are the princ.i.p.al ornament of the Court and the sole head of the ecclesiastical hierarchy. If I have the fortune to win for this my work the commendation of a man so highly commended I shall a.s.suredly not repent of the exertions I have so far expended, and will be forward to promote theological studies with even more zeal for the future.
Farewell, and enrol Erasmus in the number of those who are wholeheartedly devoted to Your Fathership.
[Ill.u.s.tration: XXVII. PORTRAIT MEDAL OF ERASMUS AT THE AGE OF 53
On the reverse his device and motto]
[Ill.u.s.tration: XXVIII. ERASMUS AT THE AGE OF ABOUT 57]
VII. TO ALDUS MANUTIUS[42]
Bologna, 28 October [1507]
To Aldus Manutius of Rome, many greetings:
... I have often wished, most learned Manutius, that the light you have cast on Greek and Latin literature, not by your printing alone and your splendid types, but by your brilliance and your uncommon learning, could have been matched by the profit you in your turn drew from them. So far as _fame_ is concerned, the name of Aldus Manutius will without doubt be on the lips of all devotees of sacred literature unto all posterity; and your memory will be--as your fame now is--not merely ill.u.s.trious but loved and cherished as well, because you are engaged, as I hear, in reviving and disseminating the good authors--with extreme diligence but not at a commensurate profit--undergoing truly Herculean labours, labours splendid indeed and destined to bring you immortal glory, but meanwhile more profitable to others than to yourself. I hear that you are printing Plato[43] in Greek types; very many scholars eagerly await the book. I should like to know what medical authors you have printed; I wish you would give us Paul of Aegina.[44] I wonder what has prevented you from publishing the New Testament[45] long since--a work which would delight even the common people (if I conjecture aright) but particularly my own cla.s.s, the theologians.
I send you two tragedies[46] which I have been bold enough to translate, whether with success you yourself shall judge. Thomas Linacre, William Grocyn, William Latimer, Cuthbert Tunstall, friends of yours as well as of mine, thought highly of them; you know yourself that they are too learned to be deceived in their judgement, and too sincere to want to flatter a friend--unless their affection for me has somewhat blinded them; the Italians to whom I have so far shown my attempt do not condemn it. It has been printed by Badius, successfully as far as he is concerned, so he writes, for he has now sold all the copies to his satisfaction. But my reputation has not been enhanced thereby, so full is it all of mistakes, and in fact he offers his services to repair the first edition by printing a second. But I am afraid of his mending ill with ill, as the Sophoclean saying goes. I should consider my labours to have been immortalized if they could come out printed in your types, particularly the smaller types, the most beautiful of all. This will result in the volume being very small and the business being concluded at little expense. If you think it convenient to undertake the affair, I will supply you with a corrected copy, which I send by the bearer, _gratis_, except that you may wish to send me a few volumes as gifts for my friends.
I should not have hesitated to attempt the publication at my own risk and expense, were it not that I have to leave Italy within a few months: so I should much like to have the business concluded as soon as possible; in fact it is hardly ten days" work. If you insist on my taking a hundred or two hundred volumes, though the G.o.d of gain does not usually favour me and it will be most inconvenient to transport the package, I shall not refuse, if only you fix a horse as the price.
Farewell, most learned Aldus, and reckon Erasmus as one of your well-wishers.
If you have any rare authors in your press, I shall be obliged if you will indicate this--my learned British friends have asked me to search for them. If you decide not to print the _Tragedies_, will you return the copy to the bearer to bring back to me?
VIII. TO THOMAS MORE[47]
[Paris?] 9 June [1511]
To his friend Thomas More, greetings:
... In days gone by, on my journey back from Italy into England, in order not to waste all the time that must needs be spent on horseback in dull and unlettered gossiping, I preferred at times either to turn over in my mind some topic of our common studies or to give myself over to the pleasing recollection of the friends, as learned as they are beloved, whom I had left behind me in England. You were among the very first of these to spring to mind, my dear More; indeed I used to enjoy the memory of you in absence even as I was wont to delight in your present company, than which I swear I never in my life met anything sweeter. Therefore, since I thought that I must at all hazards do _something_, and that time seemed ill suited to serious meditation, I determined to amuse myself with the _Praise of Folly_. You will ask what G.o.ddess put this into my mind. In the first place it was your family name of More, which comes as near to the word _moria_ [folly] as you yourself are far from the reality--everyone agrees that you are far removed from it. Next I suspected that you above all would approve this _jeu d"esprit_ of mine, in that you yourself do greatly delight in jests of this kind, that is, jests learned (if I mistake not) and at no time insipid, and altogether like to play in some sort the Democritus[48] in the life of society. Although you indeed, owing to your incredibly sweet and easy-going character, are both able and glad to be all things to all men, even as your singularly penetrating intellect causes you to dissent widely from the opinions of the herd. So you will not only gladly accept this little declamation as a memento of your comrade, but will also take it under your protection, inasmuch as it is dedicated to you and is now no longer mine but yours.
And indeed there will perhaps be no lack of brawlers to represent that trifles are more frivolous than becomes a theologian, or more mordant than suits with Christian modesty, and they will be crying out that I am reviving the Old Comedy or Lucian and a.s.sailing everything with biting satire. But I would have those who are offended by the levity and sportiveness of my theme reflect that it was not I that began this, but that the same was practised by great writers in former times; seeing that so many centuries ago Homer made his trifle _The Battle of Frogs and Mice_, Virgil his _Gnat_ and _Dish of Herbs_ and Ovid his _Nut_; seeing that Busiris was praised by Polycrates and his critic Isocrates, Injustice by Glaucon, Thersites and the Quartan Fever by Favorinus, Baldness by Synesius, the Fly and the Art of Being a Parasite by Lucian; and that Seneca devised the Apotheosis of the Emperor Claudius, Plutarch the Dialogue of Gryllus and Ulysses, Lucian and Apuleius the a.s.s, and someone unknown the Testament of Grunnius Corocotta the Piglet, mentioned even by St. Jerome.
So, if they will, let my detractors imagine that I have played an occasional game of draughts for a pastime or, if they prefer, taken a ride on a hobby-horse. How unfair it is truly, when we grant every calling in life its amus.e.m.e.nts, not to allow the profession of learning any amus.e.m.e.nt at all, particularly if triflings bring serious thoughts in their train and frivolous matters are so treated that a reader not altogether devoid of perception wins more profit from these than from the glittering and portentous arguments of certain persons--as when for instance one man eulogizes rhetoric or philosophy in a painfully st.i.tched-together oration, another rehea.r.s.es the praises of some prince, another urges us to begin a war with the Turks, another foretells the future, and another proposes a new method of splitting hairs. Just as there is nothing so trifling as to treat serious matters triflingly, so there is nothing so delightful as to treat trifling matters in such fashion that it appears that you have been doing anything but trifle. As to me, the judgement is in other hands--and yet, unless I am altogether misled by self-love, I have sung the praise of Folly and that not altogether foolishly.
And now to reply to the charge of mordacity. It has ever been the privilege of wits to satirize the life of society with impunity, provided that licence does not degenerate into frenzy. Wherefore the more do I marvel at the fastidiousness of men"s ears in these times, who by now can scarce endure anything but solemn appellations. Further, we see some men so perversely religious that they will suffer the most hideous revilings against Christ sooner than let prince or pope be sullied by the lightest jest, particularly if this concerns monetary gain. But if a man censures men"s lives without reproving anyone at all by name, pray do you think this man a satirist, and not rather a teacher and admonisher? Else on how many counts do I censure myself? Moreover he who leaves no cla.s.s of men unmentioned is clearly foe to no man but to all vices. Therefore anyone who rises up and cries out that he is insulted will be revealing a bad conscience, or at all events fear. St.
Jerome wrote satire in this kind far more free and biting, not always abstaining from the mention of names, whereas I myself, apart from not mentioning anyone by name, have moreover so tempered my pen that the sagacious reader will easily understand that my aim has been to give pleasure, not pain; for I have at no point followed Juvenal"s example in "stirring up the murky bilge of crime", and I have sought to survey the laughable, not the disgusting. If there is anyone whom even this cannot appease, at least let him remember that it is a fine thing to be reviled by Folly; in bringing her upon the stage I had to suit the words to the character. But why need I say all this to you, an advocate so remarkable that you can defend excellently even causes far from excellent?
Farewell, most eloquent More, and be diligent in defending your _moria_.
IX. TO JOHN COLET[49]
Cambridge, 29 October [1511]
To his friend Colet, greetings:
... Something came into my mind which I know will make you laugh. In the presence of several Masters [of Arts] I was putting forward a view on the a.s.sistant Teacher, when one of them, a man of some repute, smiled and said: "Who could bear to spend his life in that school among boys, when he could live anywhere in any way he liked?" I answered mildly that it seemed to me a very honourable task to train young people in manners and literature, that Christ himself did not despise the young, that no age had a better right to help, and that from no quarter was a richer return to be expected, seeing that young people were the harvest-field and raw material of the nation. I added that all truly religious people felt that they could not better serve G.o.d in any other duty than the bringing of children to Christ. He wrinkled his nose and said with a scornful gesture: "If any man wishes to serve Christ altogether, let him go into a monastery and enter a religious order." I answered that St.
Paul said that true religion consisted in the offices of charity--charity consisting in doing our best to help our neighbours.
This he rejected as an ignorant remark. "Look," said he, "we have forsaken everything: in this is perfection." "That man has not forsaken everything," said I, "who, when he could help very many by his labours, refuses to undertake a duty because it is regarded as humble." And with that, to prevent a quarrel arising, I let the man go. There you have the dialogue. You see the Scotist philosophy! Once again, farewell.
X. TO SERVATIUS ROGER
Hammes Castle [near Calais],
8 July 1514
To the Reverend Father Servatius, many greetings:
... Most humane father, your letter has at last reached me, after pa.s.sing through many hands, when I had already left England, and it has afforded me unbelievable delight, as it still breathes your old affection for me. However, I shall answer briefly, as I am writing just after the journey, and shall reply in particular on those matters which are, as you write, strictly to the point. Men"s thoughts are so varied, "to each his own bird-song", that it is impossible to satisfy everyone.
My own feelings are that I want to follow what is best to do, G.o.d is my witness. Those feelings which I had in my youth have been corrected partly by age, partly by experience of the world. I have never intended to change my mode of life or my habit--not that I liked them, but to avoid scandal. You are aware that I was not so much led as driven to this mode of life by the obstinate determination of my guardians and the wrongful urgings of others, and that afterwards, when I realized that this kind of life was quite unsuited to me (for not all things suit all men), I was held back by Cornelius of Woerden"s reproaches and by a certain boyish sense of shame. I was never able to endure fasting, through some peculiarity of my const.i.tution. Once roused from sleep I could never fall asleep again for several hours. I was so drawn towards literature, which is not practised in the monastery, that I do not doubt that if I had chanced on some free mode of life I could have been numbered not merely among the happy but even among the good.
So, when I realized that I was by no means fit for this mode of life, that I had taken it up under compulsion and not of my own free will, nevertheless, as public opinion in these days regards it as a crime to break away from a mode of life once taken up, I had resolved to endure with fort.i.tude this part of my unhappiness also--you know that I am in many things unfortunate. But I have always regarded this one thing as harder than all the rest, that I had been forced into a mode of life for which I was totally unfit both in body and in mind: in mind, because I abhorred ritual and loved liberty; in body, because even had I been perfectly satisfied with the life, my const.i.tution could not endure such labours. One may object that I had a year of probation, as it is called, and that I was of ripe age. Ridiculous! As if anyone could expect a boy of sixteen, particularly one with a literary training, to know himself (an achievement even for an old man), or to have succeeded in learning in a single year what many do not yet understand in their grey hairs.
Though I myself never liked the life, still less after I had tried it, but was trapped in the way I have mentioned; although I confess that the truly good man will live a good life in any calling. And I do not deny that I was p.r.o.ne to grievous vices, but not of so utterly corrupt a nature that I could not have come to some good, had I found a kindly guide, a true Christian, not one given to Jewish scruples.
Meanwhile I looked about to find in what kind of life I could be least bad, and I believe indeed that I have attained this. I have spent my life meantime among sober men, in literary studies, which have kept me off many vices. I have been able to a.s.sociate with true followers of Christ, whose conversation has made me a better man. I do not now boast of my books, which you at Steyn perhaps despise.