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12 - Erasmus and the Age of Reformation by Johan Huizinga · Erasmus and the Age of Reformation

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  Speaker 1: Chapter twelve of Elasmus and the Age of Reformation. This
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  Speaker 1: is a LibriVox recording. All LibriVox recordings are in the
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  Speaker 1: public domain. For more information or to volunteer, please visit
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  Speaker 1: LibriVox dot org. Recording by Mario Pineda. Ed Asmus and
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  Speaker 1: the Age of Reformation by Johann Eyushena, translated by Frederick
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  Speaker 1: John Hoffmann. Chapter twelve Elsmus's mind. Ed Asmus's mind ethical
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  Speaker 1: and esthetic tendencies, aversion to all that is unreasonable, silly,
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  Speaker 1: and cumbers his vision of antiquity pervaded by Christian faith,
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  Speaker 1: renaiscence of good learning, the ideal life of serene harmony
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  Speaker 1: and happy wisdom, love of the de chorus, and smooth
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  Speaker 1: his mind. Neither philosophic nor historical, but strongly philological and moralistic. Freedom, clearness, purity, simplicity,
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  Speaker 1: faith in nature, occational and social ideas. What made Erasmus
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  Speaker 1: the man from whom his contemporaries expected their salvation, or
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  Speaker 1: whose lips they hung to catch the word of deliverance?
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  Speaker 1: He seemed to them the bearer of a new liberty
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  Speaker 1: of the mind, a new clearness, purity and simplicity of knowledge,
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  Speaker 1: a new harmony of healthy and right living. He was
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  Speaker 1: to them as the possessor of newly discovered on tall
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  Speaker 1: wealth which he had only to distribute what was there
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  Speaker 1: in the mind of the greater or dammer, which promised
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  Speaker 1: so much to the world. The negative aspect of Rasmus's
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  Speaker 1: mind may be defined as the heartfeul, aversion to everything unreasonable, insipid,
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  Speaker 1: purely formal, with which the undisturbed graft of medieval culture
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  Speaker 1: had overburdened and overcrowded the world of thought. As often
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  Speaker 1: as he thinks of the ridiculous text books out of
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  Speaker 1: which Ladin was taught in its youth, discussed rises in
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  Speaker 1: his mind, and he execrates them mametrictus, brachylogus abratus, and
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  Speaker 1: all the rest as a heap of rubbish which out
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  Speaker 1: of the cleared away. But this aversion to the superannuated,
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  Speaker 1: which have become useless and soullless, extended much further. He
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  Speaker 1: found society, an especially religious life, full of practices, ceremonies, traditions,
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  Speaker 1: and conceptions from which the spirit seem to have departed.
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  Speaker 1: He does not reject them of hand and altogether. But
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  Speaker 1: rebolts him is that they are so often performed without
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  Speaker 1: understanding and right feeling, but to his mind highly susceptible
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  Speaker 1: to the foolish and ridiculous things, and with the delicate
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  Speaker 1: need of high decorum and inward dignity, all that the
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  Speaker 1: sphere of ceremony and tradition displays itself as a useless,
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  Speaker 1: nay a hurtful scene of human stapidity and selfishness. And
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  Speaker 1: intellectualist as he is with his contemporary ignorance, he seems
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  Speaker 1: to know aware that those religious observances, after all, may
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  Speaker 1: contain manuable sentiments of an express and unformulated piety. Through
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  Speaker 1: his triatrices, his letters, his colloquies especially, there always passes
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  Speaker 1: as if one was looking at the gallery of Brugel's pictures,
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  Speaker 1: a procession of ignorant and covetous monks, who, by their
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  Speaker 1: sentiment and humbug impose upon the trustful multitude and fair
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  Speaker 1: sumptuously themselves as a fixed motive. Such motifs are numerous.
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  Speaker 1: With Erasmus. There always recurs his guide about the superstition
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  Speaker 1: that a person was saved by dying in the gown
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  Speaker 1: of a Franciscan or a Dominican fasting prescribed prayers. The
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  Speaker 1: observance of holidays should not be altogether neglected, but they
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  Speaker 1: become displeasing to God when we repose or trust in
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  Speaker 1: them and forget charity. The same holds good of confession, indulgence.
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  Speaker 1: All sorts of blessings pilgrimages are worthless. The mineration of
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  Speaker 1: the saints and of the relics is full of superstition
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  Speaker 1: and foolishness. The people think they would be preserved and
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  Speaker 1: disasters during the day if only they have looked at
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  Speaker 1: the painting image of Saint Christopher. In the morning, we
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  Speaker 1: kiss the issues of the saints and their dirty handkerchiefs,
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  Speaker 1: and will leave their books, their most holy and efficacious
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  Speaker 1: relics neglected. Erasmus is dislike of what seemed antiquated and
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  Speaker 1: worned out in his days, when farther still it comprised
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  Speaker 1: the whole intellectual scheme of medieval theology and philosophy, the
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  Speaker 1: syllogistic system. He found only subtlety and are ingenuity. All
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  Speaker 1: symbolism and allegory were fundamentally alien to him and indifferent.
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  Speaker 1: Though he occasionally tried his hand at an allegory, and
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  Speaker 1: he never was mystically inclined. Now he is just as
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  Speaker 1: much as the deficiencies of his own mind as the
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  Speaker 1: qualities of the system which made him unable to appreciate it.
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  Speaker 1: While he strugged the abuse of ceremonies and of church practices,
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  Speaker 1: both with noble indignation and well aimed mockery, a proud
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  Speaker 1: irony to which he was not fully entitled, preponderates in
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  Speaker 1: his combination of a scholastic theology which he could not
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  Speaker 1: quite understand. It was easy always to talk with the
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  Speaker 1: sneer of the conservative divines of his time as magistry
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  Speaker 1: in noustriy. His noble indignation hurt only those who deserve
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  Speaker 1: castigation and strengthen what was valuable. But his mockery hurt
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  Speaker 1: the good as well as the bad in spite of them.
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  Speaker 1: As I heled both the institution and persons, and injured
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  Speaker 1: without elevating them. The individualist Erasmus never understood but in
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  Speaker 1: many to offend the honor of an office, an order,
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  Speaker 1: or an establishment, especially when that institution is the most
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  Speaker 1: sacred of all, the church itself. Erasmus's conception of the
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  Speaker 1: church was no longer purely Catholic, of that glorious structure
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  Speaker 1: of medieval Christian civilization with his mystic foundation is a
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  Speaker 1: strict hierarchy. Construction is a splendidly fitting symmetry. He saw
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  Speaker 1: hiently anything, but its a lot of outword details and ornament.
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  Speaker 1: Instead of the world which Thomas, Aquinas and Dante had
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  Speaker 1: described according to their vision, erasmuso another world full of
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  Speaker 1: charm and elevated feeling, and these he held up before
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  Speaker 1: his compatriots. It was the world of antiquity, but illuminated
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  Speaker 1: throughout by Christian faith. It was a world that had
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  Speaker 1: never existed as such. For with the historical reality which
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  Speaker 1: the times of Constantine and the great fathers of the
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  Speaker 1: Church had manifested, that of decline in latinity and deteriorating Hellenism,
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  Speaker 1: the oncoming Barbarism, and the uncoming by Santinism, it had
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  Speaker 1: nothing in common Erasthmus's imagining world was animal the mission
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  Speaker 1: of pure Classicism. This meant for him Cicero, Horace, Plutarch,
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  Speaker 1: For to the flourished period of the Greek mind, he remained,
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  Speaker 1: after all, a stranger and pure biblical Christianity. Could he
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  Speaker 1: be a union? Not really? In Erasmus's mind, the light falls,
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  Speaker 1: just as we saw in the history of his career
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  Speaker 1: alternately on the pagan antique and on the Christian. But
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  Speaker 1: the warp on his mind is Christian. His classicism only
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  Speaker 1: serves him as a form, and from antiquity he only
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  Speaker 1: chooses those elements which, in ethical tendency, are in conformity
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  Speaker 1: with his Christian ideal. And because of this, Erasmus, although
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  Speaker 1: he appeared for a century of earlier humanism, is yet
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  Speaker 1: new to his time. The union of antiquity and the
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  Speaker 1: Christian Spirit, which had haunted the mind of Petrarch, the
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  Speaker 1: father of humanism, which was lost sight of by his disciples,
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  Speaker 1: enchanted as they were by the irresistible brilliance of the
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  Speaker 1: antique beauty of form. This union was brought about by Erasmus.
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  Speaker 1: What pure latinity and the classic spirit meant to Erasmus,
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  Speaker 1: we cannot feel as he did, because Itsraelization does not
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  Speaker 1: mean to us, as to him, a difficult conquest and
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  Speaker 1: a glorious triumph. To feel it, thus, one must have
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  Speaker 1: acquired in a hard school the hatred of barbarism, which
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  Speaker 1: already during his first years of authorship had suggested the
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  Speaker 1: composition of the Antibarbardi, the abusive term for all that
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  Speaker 1: is old and rude is already Gothic gods. The term barbarism,
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  Speaker 1: as used by Erasmus, comprised much of what we value
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  Speaker 1: most in the medieval spirit. E Asthmus's conception of the
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  Speaker 1: great intellectual crisis of his day was distinctly dualistic. He
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  Speaker 1: saw it as a struggle between old and new, which
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  Speaker 1: to him meant evil and good in the advocates of tradition,
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  Speaker 1: His of only obscuranism, conservatism, and ignorant opposition to bonao literae.
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  Speaker 1: That is the good cause for which he and his
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  Speaker 1: partisans battled of the rise of that higher culture. Erasmus
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  Speaker 1: had already formed the conception which has since dominated the
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  Speaker 1: history of the regnaissance. It was a repible begun two
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  Speaker 1: or three hundred years before his time, in which, besides literature,
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  Speaker 1: all the plastic arts shared side by side with the
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  Speaker 1: terms restitution and reflorescence. The word renaissance crops up repeatedly
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  Speaker 1: in his writings The world is coming into its senses,
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  Speaker 1: as if awakening out of a deep sleep. Still there
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  Speaker 1: are some left who recalcitrate, pertinaciously, clinging convulsively with hands
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  Speaker 1: and feet to their own ignorance. They fear that I
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  Speaker 1: bonelliterae are reborn as the world grows. Wise, it would
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  Speaker 1: come to light that they have known nothing. They do
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  Speaker 1: not know how pious the ancients could be. What sanctity
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  Speaker 1: characterizes Socrates, Virgil and Horace, or Plutarch's moralia. How rich
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  Speaker 1: the history of antiquity is in examples of forgiveness and
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  Speaker 1: true virtue. We should call nothing profane that is pious
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  Speaker 1: and conduces to good morals. No more dignified view of
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  Speaker 1: life was ever found than that which Cicero propounds in
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  Speaker 1: the Senectute. In order to understand Rasmus's mind and the
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  Speaker 1: charm which it had for his contemporaries, one must begin
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  Speaker 1: with the ideal of life that was present before his
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  Speaker 1: inward eye as a splendid dream. It is not his own.
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  Speaker 1: In particular, the whole Renaissance cherished that wish of repostful
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  Speaker 1: life and yet serious intercourse of good and wise friends
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  Speaker 1: in the cold shade of a house under trees, where
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  Speaker 1: certainity and harmony would dwell. The age yearned for the
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  Speaker 1: realization of simplicity, sincerity, truth, and nature. Their imagination was
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  Speaker 1: always stepped in the ensins of antiquity, Though at heart
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  Speaker 1: it is more nearly connected with medieval ideas that they
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  Speaker 1: themselves were aware in the circle of the Medici. It
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  Speaker 1: is the ideal of Karagi in Rebelae. It embodies itself
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  Speaker 1: in the fancy of the Abbey of Telim. He finds
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  Speaker 1: Bois in Moore's Utopia, and in the work of Montane.
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  Speaker 1: In Asthmus's writings. That ideal, which ever recurs in the
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  Speaker 1: shape of a friendly walk followed by a meal in
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  Speaker 1: a garden house, It is found as an opening scene
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  Speaker 1: of the antibarbody in the numerous descriptions of meals with
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  Speaker 1: and the numerous combibia of the coloquies, especially in the
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  Speaker 1: Combibium religiousum et Asthmus has elaborately pictured his dream, and
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  Speaker 1: it would be worthwhile to compare it, on the one
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  Speaker 1: hand with Telium, and on the other with the fantastic
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  Speaker 1: design of a pleasure garden, which were narrow. Policy describes
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  Speaker 1: the little Dutch eighteenth century country seats and garden houses
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  Speaker 1: in which a national spirit took great delight, are the
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  Speaker 1: fulfillment of a purely harassmid ideal. The host to be
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  Speaker 1: Combibium Religiousium says to me, a simple country house an
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  Speaker 1: ast is plicitter than any palace. And if he be
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  Speaker 1: king who lives in freedom and according to his wishes,
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  Speaker 1: surely I am king. Here. Life's true joy is in
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  Speaker 1: virtue ampiety. If there are epicureans who live pleasantly, then
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  Speaker 1: none are more truly epicureans than they who live in
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  Speaker 1: holiness and piety. The ideal joy of life is also
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  Speaker 1: perfectly idyllic, in so far that it requires an aloofness
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  Speaker 1: from earthly concerns and contempt for all that is sordid.
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  Speaker 1: It is foolish to be interested in all that happens
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  Speaker 1: in the world, to prive one's self on one's knowledge
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  Speaker 1: of the market, of the King of England's plans, the
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  Speaker 1: news from Rome, conditions in Denmark. The sensible old man
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  Speaker 1: of the colloquium senile has an easy post of honor,
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  Speaker 1: a safe mediocrity. He judges no one and nothing, and
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  Speaker 1: smiles upon all the world, quiet for oneself, surrounded by books,
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  Speaker 1: that is, of all things most desirable. On the outskirts
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  Speaker 1: of this ideal of serendity and harmony, numerous flowers of
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  Speaker 1: esthetic value blow, such as Erasmus, a sense of the cottum,
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  Speaker 1: his great need of kindly courtesy, his pleasure in gentle
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  Speaker 1: and obliging treatment, in cultured and easy manners. Close by
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  Speaker 1: are some of his intellectual peculiarities. He hates the violin
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  Speaker 1: and extravagant. Therefore the choruses of the greater drama displism.
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  Speaker 1: The merit of his own poems he sees in the
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  Speaker 1: fact that they pass passion by the abstained from pathos altogether.
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  Speaker 1: There is not a single storm in them, no mountain, torrent,
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  Speaker 1: overflow in its, no exaggeration whatever. There is great frugality
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  Speaker 1: in words. My poetry would rather keep within bounds and
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  Speaker 1: exceed them better hung the shore that cleave the high seas.
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  Speaker 1: In another place, he says, I am always most pleased
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  Speaker 1: by a poem that does not differ too much from prose,
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  Speaker 1: but prose of the best sort. Be it understood, as
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  Speaker 1: Filuxinus accounted, those the most palatable fishes that are not
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  Speaker 1: true fishes, and the most savory meat, but is no meat,
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  Speaker 1: the most pleasant voyage not along the shores, and the
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  Speaker 1: most agreeable walk that along the water's edge. So I
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  Speaker 1: take a special pleasure in a rhetorical pime and a
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  Speaker 1: poetical liberation. So a poetry is tasted in prose, and
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  Speaker 1: the irreverse, that is, the man of half tons of
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  Speaker 1: fine shadings of the thought that is never completely expressed,
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  Speaker 1: but he adds far fetched conceits may please others. To me,
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  Speaker 1: the chief concern seems to be that we draw our
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  Speaker 1: speech from the matter itself, and apply ourselves less to
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  Speaker 1: showing off our invention than to present the thing. Is
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  Speaker 1: the realist. From this conception results his admirable simple clarity,
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  Speaker 1: the excellent dibition of presentations of his argument. But it
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  Speaker 1: also causes his lack of death and the perlixity by
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  Speaker 1: which he is characterized. His machine runs too smoothly. In
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  Speaker 1: the endless apology of his later years, every new argument
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  Speaker 1: occurred to him, new passages to point or quotations to
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  Speaker 1: support his idea. He praises laconism, but never practices it.
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  Speaker 1: Erasmus never coins a sentence which rounded off and pithy
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  Speaker 1: becomes a propert, and in his manner leaves There are
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  Speaker 1: no current quotations from Erasmus, the collector of the Adeja,
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  Speaker 1: has created no new ones of his own. The true
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  Speaker 1: occupation for a mind like his was paraphrasing, in which
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  Speaker 1: indeed he amply indulged soothing down and unfolding was just
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  Speaker 1: the work he liked. It is characteristic that he pharaphrased
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  Speaker 1: the whole New Testament except the apocalypse. Erasmus's mind was
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  Speaker 1: neither philosophic nor historic. His was nearer the work of
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  Speaker 1: exact logical discrimination, not of grasping the deep sense of
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  Speaker 1: the way of the world in broad historical visions in
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  Speaker 1: which the particulars themselves and their multiplicity and variegation formed
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  Speaker 1: the image. His mind is philological in the fullest sense
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  Speaker 1: of the word. But by that alone he would not
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  Speaker 1: have conquered and captivated the world. His mind was at
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  Speaker 1: the same time of a deeply ethical and rather strong
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  Speaker 1: esthetic trend, and those three together have made him great.
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  Speaker 1: The foundation of Erasmus's mind in his fervent desire of freedom, clearness, purity, simplicity,
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  Speaker 1: and rest. It is an all idea of life to
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  Speaker 1: which he gave new substance by the wealth of his mind.
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  Speaker 1: Without liberty, life is no life, and there is no
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  Speaker 1: liberty without repose. The fact that he never took sides
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  Speaker 1: definitely resulted from an urgent need of perfect independence. Each engagement,
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  Speaker 1: even a temporary one, was felt as effetter by Erasmus,
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  Speaker 1: an interlocutor in the coloquies in which he so often
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  Speaker 1: spontaneously reveals his own ideals of life, declar ERDs himself
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  Speaker 1: determined neither to marry, nor to take holy orders, nor
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  Speaker 1: to enter a monastery, nor into any connection from which
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  Speaker 1: he will afterwards be unable to free himself, at least
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  Speaker 1: not before he knows himself completely. When will that be? Never? Perhaps,
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  Speaker 1: on other account do I congratulate myself more than on
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  Speaker 1: the fact that I have never attached myself to any
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  Speaker 1: party at Asthmus' says towards the end of his life,
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  Speaker 1: liberty should be a spiritual liberty in the first place.
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  Speaker 1: But he that is a spiritual judged all things. Yet
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  Speaker 1: he himself is judged of no man. Is the word
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  Speaker 1: of Saint Paul to our purpose? Should he require prescriptions? Who,
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  Speaker 1: of his own accord does better things than human loves? Require?
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  Speaker 1: What arrogance it is to bind by institutions a man
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  Speaker 1: who is clearly lay by the inspirations of the divine spirit.
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  Speaker 1: In Easthmus we already find the beginning of that optimism
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  Speaker 1: which judges upright man good enough to dispense with fixed
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  Speaker 1: forms and rules, as more in utopia and rebelais at
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  Speaker 1: Asthmus rely already on the dictates of nature, which produces
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  Speaker 1: man as inclined to good, and which we may follow,
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  Speaker 1: provided we are imbued with faith and piety. In this
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  Speaker 1: line of confidence in what is natural and desire of
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  Speaker 1: the simple and reasonable, erasmuss educational and social ideas lie here.
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  Speaker 1: He is far ahead of his times. It would be
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  Speaker 1: an attractive undertaking to discuss Erasmus's educational ideas more fully,
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  Speaker 1: the foreshadow of exactly those of the eighteenth century. The
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  Speaker 1: child should learn in plain by means of things that
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  Speaker 1: are agreeable to its mind from pictures. Its faults should
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  Speaker 1: be gently corrected. The flowing and abuse of its schoolmaster
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  Speaker 1: is Erasmus's abomination. The office itself is wholly unbunerable to him.
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  Speaker 1: Education should begin from the moment of birth. Probably Erasmus
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  Speaker 1: attached too much value to Classicism here as elsewhere. His
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  Speaker 1: friend Pyrgials should implant the rudiments of the ancient languages
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  Speaker 1: in his two year old son, that he may greet
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  Speaker 1: his father with endearing stammerings in Greek and Latin. But
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  Speaker 1: what gentleness and clear good sense shines from all Erasmus
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  Speaker 1: is about instruction and education. This same holds good of
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  Speaker 1: his views about marriage and woman. In the problem of
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  Speaker 1: sexual relations, he distinctly sides with the woman from the convention.
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  Speaker 1: There is a great deal of tenderness and delicate feeling
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  Speaker 1: in his conception of the positions of the girl and
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  Speaker 1: the woman. Few characters of the Colochists have been drawn
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  Speaker 1: with so much sympathy as the girl with the law
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  Speaker 1: and the cultural woman in the witty conversation with the
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  Speaker 1: abbot at Asthmus's ideal of marriage is truly social and hygienic.
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  Speaker 1: Let us beget children for the state and for Christ,
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  Speaker 1: says the lover, children endowed by their upright parents, with
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  Speaker 1: the good disposition, children who see the good example at home,
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  Speaker 1: which is to guide them again and again. He reverts
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  Speaker 1: to the modern study to suckle the child herself. He
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  Speaker 1: indicates how the household be arranged in a simple and
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  Speaker 1: cleanly manner. He occupies himself with the problem of useful children.
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  Speaker 1: Stress who stood up at that time as he did
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  Speaker 1: for the fallen girl and for the prostitute compelled by necessity,
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  Speaker 1: who saw so clearly the social danger of matter urges
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  Speaker 1: of persons infected with the new scourge of Europe, so
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  Speaker 1: violently abhorred by Erasmus, he would wish that such a
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  Speaker 1: marriage should at once be declared null avoid by the
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  Speaker 1: pop Arasthmus does not hold with the easy social theory
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  Speaker 1: is still quite current in the literature of his time,
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  Speaker 1: which casts upon women all the blame of adultery and lewdness.
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  Speaker 1: With the savages who live in a state of nature.
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  Speaker 1: He says, the adultery of men is punished, but that
• 18:25
  Speaker 1: of women is forgiven. Here it appears at the same
• 18:28
  Speaker 1: time that Erasmus knew, be it half in jest, the
• 18:31
  Speaker 1: conception of natural virtue and happiness of naked Eyelanders in
• 18:34
  Speaker 1: a savage state. It soon drops up again in Montane,
• 18:37
  Speaker 1: and the following centuries developed into a literary dogma. End
• 18:42
  Speaker 1: of Chapter twelve.