Kitabı oku: «The Colloquies of Erasmus, Volume I», sayfa 2
This doubtless he holds to be an Imperial edict, that he with raging insolence of tongue should rave at whomsoever he pleases. Thus does this wise and weighty man support the interests of the orthodox faith. This is not a zeal of God, to hurt the harmless; but it is a rage of the devil. The Jewish zeal of Phinehas was once extolled, but not that it might pass as a pattern with Christians. And yet Phinehas openly slew impious persons. To your colleague whatever he hates is Lutheran and heretical. In the same way, I suppose, he will call small-beer, flat wine, and tasteless broth, Lutheran. And the Greek tongue, which is his unique aversion,—I suppose for this reason, that the Apostles dignified it with so great an honour as to write in no other,—will be called Lutheran. Poetic art, for he hates this too, being fonder of the potatic, will be Lutheran.
He complains that his authority is lessened by our means, and that he is made a laughing-stock in my writings. The fact is, he offers himself as an object of ridicule to all men of education and sense; and this without end. I repel slander. But if learned and good men think ill of a man who directs a slander at one who has not deserved it, which is it fair to consider the accountable person, he who rightly repels what he ought not to acknowledge, or he who injuriously sets it afoot? If a man were to be laughed at for saying that asses in Brabant have wings, would he not himself make the laughing-matter? He cries out that the whole of Luther is in my books, that on all sides they swarm with heretical errors. But when those who read my writings find nothing of the kind, even if ignorant of dialectics, they readily infer the true conclusion. He has authority from the Emperor. Let him therefore conduct himself in the spirit of the Emperor, who would rather that wrong-doers should be cured than punished, and certainly does not desire that the harmless should be injured. He has entrusted this function to a man he did not know; when he shall have ascertained the fellow's character, he will doubtless recall what he has entrusted. It is not the disposition of the mildest of Emperors, nor of the most upright of Popes, that those who spend their night-watches in studying how to adorn and assist the State, should be exposed to the spite of such men; even although there were some human infirmity in the case. So far are they from desiring to estrange good and honest men, and force them to take a different side.
These matters are more your concern than mine. For this man's manners invite much discredit upon your order, while the mass of the people judge of you all by this one sample. Unjustly so, I admit; but so the world wags. And the harshness of your brother estranges no small number from the study of divinity. I know that the man is utterly disliked by you, with the exception of two or three boon companions, and one old hand, who abuses the man's folly in the interests of his own lusts. But all would definitely understand that you disapprove of him, if, since he cannot be restrained, you were to expel him from your table. I well know such a step will be very difficult to take. For men of his stamp are reluctantly torn away from the smell of stated, sumptuous, and free repasts. Nevertheless this concerns the honour of your Order, towards which I have good reason to be well-disposed. Farewell.
Supposed to have been written in 1531.
ALL THE FAMILIAR COLLOQUIES OF DESIDERIUS ERASMUS, OF ROTERDAM, CONCERNING MEN, MANNERS, AND THINGS, TRANSLATED INTO ENGLISH
* * * * *
By N. BAILEY
* * * * *
Unlike in Method, with conceal'd Design,
Did crafty Horace his low Numbers join;
And, with a sly insinuating Grace,
Laugh'd at his Friend, and look'd him in the Face:
Would raise a Blush, when secret Vice he found;
And tickled, while he gently prob'd the Wound:
With seeming Innocence the Crowd beguil'd;
But made the desperate Passes, when he smil'd.
Persius Sat. I. Dryden.
* * * * *
LONDON
1725.
THE PREFACE
There are two Things I would take some Notice of: The first relates to my Author, and the second to myself, or the Reasons why I have attempted this Translation of him. And in speaking of the first, I presume I shall save myself much of what might be said as to the second. Tho' Erasmus is so well known, especially to those versed in the Latin Tongue, that there seems to be but little Occasion to say any Thing in his Commendation; yet since I have taken upon me to make him an English-man, give me Leave to say, that in my Opinion, he as well deserves this Naturalization, as any modern Foreigner whose Works are in Latin, as well for the Usefulness of the Matter of his Colloquies, as the Pleasantness of Style, and Elegancy of the Latin.
They are under an egregious Mistake, who think there is nothing to be found in them, but Things that savour of Puerility, written indeed ingeniously, and in elegant Latin. For this Book contains, besides those, Things of a far greater Concern; and indeed, there is scarce any Thing wanting in them, fit to be taught to a Christian _Youth design'd for liberal Studies.
The Principles of Faith are not only plainly and clearly laid down, but establish'd upon their own firm and genuine Basis. The Rules of Piety, Justice, Charity, Purity, Meekness, Brotherly Concord, the Subjection due to Superiors, are so treated of, that, in a Word, scarce any Thing is omitted that belongs to a Man, a Subject, or a Christian.
Neither are those Things omitted, which respect a Medium of Life, by which every one may chuse out safely what Ratio of Life he has most Mind to, and by which he may be taught, not only Civility and Courtesy, but also may know how to behave himself in the World, so as to gain himself the good Will of many, and, a good Name among all, and may be able to discern the Follies and Childishnesses of Fools, and the Frauds and Villanies of Knaves, so as to guard against 'em all.
And neither are there wanting Sketches, and that ample ones too, of Poetical Story, or Pagan Theology, universal History, sacred and profane, Poetry, Criticism, Logick, Natural and Moral Philosophy, Oeconomics and Politics; to which are added, a good Number of Proverbs and Apothegms used by the most celebrated of the Antients.
But there is one Thing in an especial Manner, that should recommend this Book to all_ Protestants _in general, and cause them to recommend it to be read by their Children, that there is no Book fitter for them to read, which does in so delightful and instructing a Manner utterly overthrow almost all the Popish Opinions and Superstitions, and erect in their Stead, a Superstructure of Opinions that are purely Protestant.
And notwithstanding whatsoever_ Erasmus hath said in his Apology concerning the Utility of his Colloquies, that he could say with Modesty, according to his wonted Dexterity, to temper, and alleviate the Bitterness of the Wormwood that he gave the Papists to drink in the Colloquies, it is past a Question, that he lays down a great many Things agreeable to the Protestant Hypothesis, so that (if you except Transubstantiation) he reprehends, explodes and derides almost all the Popish _Opinions, Superstitions and Customs.
Therefore if this golden Book be read with Attention, I doubt not but it will plainly appear, that the Scripture was in all Things preferr'd by the Author before them all; and that he accounted that alone truly infallible, and of irrefragable Authority, and did not account the Councils, Popes or Bishops so.
And as to the praying to Saints, it was his Opinion, the christian World would be well enough without it, and that he abhor'd that common Custom of asking unworthy Things of them, and flying to them for Refuge more than to the Father and Christ.
That he look'd upon all external Things of very small Account, of whatsoever Species they were: Either the Choice of Meats, Processions, Stations, and innumerable other Ordinances and Ceremonies, and that they were in themselves unprofitable, although he, for the sake of Peace and Order, did conform himself to all harmless Things that publick Authority had appointed. Not judging those Persons, who out of a Scrupulousness of Conscience thought otherwise, but wishing that those in Authority would use their Power with more Mildness.
And that he esteem'd, as Trifles and Frauds, the Community of good Works, of all Men whatsoever, or in any Society whatsoever; that he abhor'd the Sale of Pardons for Sins, and derided the Treasury of Indulgences, from whence it is a plain Inference, that he believ'd nothing of Purgatory.
And that he more than doubted, whether auricular Confession was instituted by Christ or the Apostles; and he plainly condemns Absolution, and laugh'd at the giving it in an unknown Tongue. From whence we may fairly infer, that he was against having the Liturgy (which ought to be read to Edification) in an unknown Tongue. But he either thought it not safe, or not convenient, or at least not absolutely necessary to speak his Mind plainly as to that Matter.
Likewise, he particularly laugh'd at all the Species of popular and monastical Piety; such as Prayers repeated over and over, without the Mind, but recited by a certain Number with their_ Rosaries, and Ave-Maria's, by which, God being neglected, they expected to obtain all Things, though none were particularly nam'd: Their tricenary, and anniversary Masses, nay, and all those for the Dead: The dying and being buried in a Franciscan's and Dominican's _Garment or Cowl, and all the Trumpery belonging to it; and did, in a manner condemn all Sorts of Monastical Life and Order, as practis'd among the Papists.
He shews it likewise to have been his Opinion, as to the Reliques of_ Christ, _and he and she Saints, that he judg'd the Worship of them a vain and foolish Thing, and believ'd no Virtue to be in any of them, nay, that the most, if not all of them, were false and counterfeit.
And to crown the Whole, he did not spare that beloved Principle and Custom of the Papists, so zealously practis'd by them upon Protestants, viz. the Persecution and Burning of Hereticks.
And now, of how much Use and Advantage such Things, and from such a Person as_ Erasmus, may be, and how much they may conduce to the extirpating those Seeds of Popery, that may have been unhappily sown, or may be subtilly instill'd into the Minds of uncautious Persons, under the specious Shew of Sanctity, will, I presume, easily appear. Tho' the Things before-mention'd may be Reason sufficient for the turning these Colloquies of Erasmus into English, that so useful a Treatise may not be a Book seal'd, either to Persons not at all, or not enough acquainted with the Latin tongue, as to read them with Edification; yet I did it from another Motive, i.e. the Benefit of such as having been initiated, desire a more familiar Acquaintance with the Latin Tongue (as to the Speaking Part especially, to which Erasmus's Colloquies are excellently adapted) that by comparing this Version with the Original, they may be thereby assisted, to more perfectly understand, and familiarize themselves with those Beauties of the Latin Language, in which Erasmus _in these Colloquies abounds.
And for that End, I have labour'd to give such a Translation of them, as might in the general, be capable of being compar'd with the Original, endeavouring to avoid running into a Paraphrase: But keeping as close to the Original as I could, without Latinizing and deviating from the_ English Idiom, and so depriving the English Reader of that Pleasure, that Erasmus so plentifully entertains his Reader with in Latin.
It is true, Sir Roger l'Estrange and Mr. Tho. Brown, have formerly done some select Colloquies, and Mr. H.M. many years since has translated the whole; but the former being rather Paraphrases than Translations, are not so capable of affording the Assistance before-mention'd; and as to the latter, besides that his Version is grown very scarce, the Style is not only antient, but too flat for so pleasant and facetious an Author as Erasmus is.
I do not pretend to have come up in my English, to that Life and Beauty of Erasmus in Latin, which as it is often inimitable in the English Language, so it is also a Task fit to be undertaken by none but an English Erasmus himself, i.e. one that had the same Felicity of Expression that he had; but I hope it will appear that I have kept my Author still in my Eye, tho' I have followed him passibus haud æquis, and could seldom come up to him. I shall not detain you any longer; but subscribe my self, yours to serve you,
Jan. 25th, N. BAILEY. 1724-5.
THE LIFE OF ERASMUS
DESIDERIUS Erasmus, surnamed Roterodamus, was born at Roterdam, a Town of Holland, on the Vigil of Simon and Jude, or October the 20th or 28th, 1465, according to his Epitaph at Basil; or according to the Account of his life, Erasmo Auctore, circa annum, &c. about the Year 1467, which agrees with the Inscription of his Statue at Roterdam, which being the Place of his Nativity, may be suppos'd to be the most authentick. His Mother's Name was Margaret, the Daughter of one Peter, a Physician of Sevenbergen. His Father's Name was Gerard, who carried on a private Correspondence with her, upon Promise of Marriage; and as it should seem from the Life which has Erasmus's Name before it, was actually contracted to her, which seems plainly to be insinuated by these Words; Sunt qui intercessisse verba ferunt: However, it is not to be denied that Erasmus was born out of Wedlock, and on that Account, Father Theophilus Ragnaud, has this pleasant Passage concerning him: If one may be allow'd to droll upon a Man, that droll'd upon all the World, Erasmus, tho' he was not the Son of a King, yet he was the Son of a crown'd Head, meaning a Priest. But in this he appears to have been mistaken, in that his Father was not in Orders when he begat him. His Father Gerard was the Son of one Elias, by his Mother Catherine, who both liv'd to a very advanc'd Age; Catherine living to the Age of 95. Gerard had nine Brethren by the same Father and Mother, without one Sister coming between them; he himself was the youngest of the ten, and liv'd to see two of his Brothers at Dort in Holland, near 90 Years of Age each. All his Brothers were married but himself; and according to the Superstition of those Times, the old People had a mind to consecrate him to God, being a tenth Child, and his Brothers lik'd the Motion well enough, because by that Means they thought they should have a sure Friend, where they might eat and drink, and be merry upon Occasion. They being all very pressing upon him to turn Ecclesiastick, (which was a Course of Life that he had no Inclination to,) Gerard finding himself beset on all Sides, and by their universal Consent excluded from Matrimony, resolving not to be prevail'd upon by any Importunities, as desperate Persons do, fled from them, and left a Letter for his Parents and Brothers upon the Road, acquainting them with the Reason of his Elopement, bidding them an eternal Farewell, telling them he would never see them more. He prosecuted his Journey to Rome, leaving Margaret, his Spouse that was to be, big with Child of Erasmus. Gerard being arriv'd at Rome, betook himself to get his Living by his Pen, (by transcribing Books) being an excellent Penman; and there being at that Time a great deal of that Sort of Business to do (for as the Life that is said to be Erasmo Auctore has it, tum nondum ars typographorum erat, i.e. The Art of Printing was not then found out; which was a Mistake, for it had been found out twenty-four Years before, in the Year 1442. But perhaps the Meaning may be, tho' it was found out, it was not then commonly used) he got Money plentifully, and for some Time, as young Fellows us'd to do, liv'd at large; but afterwards apply'd himself in good Earnest to his Studies, made a considerable Progress in the Latin and Greek Tongues, which was very much facilitated by his Employment of transcribing Authors, which could not but strongly impress them on his Memory; and he had also another great Advantage, in that a great many learned Men then flourish'd at Rome and he heard particularly one Guarinus. But to return to Erasmus, his Mother Margaret being delivered of him, he was after his Father called Gerard, which in the German Tongue, signifies Amiable; and as it was the Custom among learned Men in those Times, (who affected to give their Names either in Latin or Greek,) it was turn'd into Desiderius (Didier) in Latin, and into Erasmus [Greek: Herasmios] in Greek, which has the same Signification. He was at first brought up by his Grandmother, till Gerard's Parents coming to the Knowledge that he was at Rome, wrote to him, sending him Word, that the young Gentlewoman whom he courted for a Wife was dead; which he giving Credit to, in a melancholy Fit, took Orders, being made a Presbyter, and apply'd his Mind seriously to the Study of Religion. But upon his Return into his own Country, he found that they had impos'd upon him. Having taken Orders, it was too late to think of Marriage; he therefore quitted all further Pretensions to her, nor would she after this, be induced to marry. Gerard took Care to have his Son Erasmus liberally educated, and put him to School when he was scarce four Years old. (They have in Holland, an ill-grounded Tradition; that Erasmus, when he was young, was a dull Boy, and slow at Learning; but Monsieur Bayle has sufficiently refuted that Error, tho' were it true, it were no more Dishonour to him, than it was to Thomas Aquinas, Suarez, and others.) He was a Chorister at Utrecht, till he was nine Years old, and afterwards was sent to Daventer, his Mother also going thither to take Care of him. That School was but barbarous, the most that was minded, was Matins, Even-Song, &c. till Alexander Hegius of Westphalia, and Zinthius, began to introduce something of better Literature. (This Alexander Hegius, was an intimate Friend to the learned Rodolphus Agricola, who was the first that brought the Greek Tongue over the Mountains of Germany, and was newly returned out of Italy, having learned the Greek Tongue of him.) Erasmus took his first Taste of solid Learning from some of his Playfellows, who being older than himself, were under the Instruction of Zinthius: And afterwards he sometimes heard Hegius; but that was only upon holy Days, on which he read publickly, and so rose to be in the third Class, and made a very good Proficiency: He is said to have had so happy a Memory, as to be able to repeat all Terence and Horace by Heart. The Plague at that Time raging violently at Daventer, carry'd off his Mother, when Erasmus was about thirteen Years of Age; which Contagion increasing more and more every Day, having swept away the whole Family where he boarded, he returned Home. His Father Gerard hearing of the Death of his Wife, was so concern'd at it, that he grew melancholy upon it, fell sick, and died soon after, neither of them being much above forty Years of Age. He assign'd to his Son Erasmus three Guardians, whom he esteem'd as trusty Friends, the Principal of whom was Peter Winkel, the Schoolmaster of Goude. The Substance that he left for his Education, had been sufficient for that Purpose, if his Guardians had discharg'd their Trust faithfully. By them he was remov'd to Boisleduc, tho' he was at that Time fit to have gone to the University. But the Trustees were against sending him to the University, because they had design'd him for a Monastick Life. Here he liv'd (or, as he himself says, rather lost three Years) in a Franciscan Convent, where one Rombold taught Humanity, who was exceedingly taken with the pregnant Parts of the Youth, and began to sollicit him to take the Habit upon him, and become one of their Order. Erasmus excused himself, alledging the Rawness and Unexperiencedness of his Age. The Plague spreading in these Parts, and after he had struggled a whole Year with an Ague, he went Home to his Guardians, having by this Time furnished himself with an indifferent good Style, by daily reading the best Authors. One of his Guardians was carried off by the Plague; the other two not having manag'd his Fortune with the greatest Care, began to contrive how they might fix him in some Monastery. Erasmus still languishing under this Indisposition, tho' he had no Aversion to the Severities of a pious Life, yet he had an Aversion for a Monastery, and therefore desired Time to consider of the Matter. In the mean Time his Guardians employ'd Persons to sollicit him, by fair Speeches, and the Menaces of what he must expect, if he did not comply, to bring him over. In this Interim they found out a Place for him in Sion, a College of Canons Regulars near Delft, which was the principal House belonging to that Chapter. When the Day came that Erasmus was to give his final Answer, he fairly told them, he neither knew what the World was, nor what a Monastery was, nor yet, what himself was, and that he thought it more advisable for him to pass a few Years more at School, till he came to know himself better. Peter Winkel perceiving that he was unmoveable in this Resolution, fell into a Rage, telling him, he had taken a great deal of Pains to a fine Purpose indeed, who had by earnest Sollicitations, provided a good Preferment for an obstinate Boy, that did not understand his own Interest: And having given him some hard Words, told him, that from that Time he threw up his Guardianship, and now he might look to himself. Erasmus presently reply'd, that he took him at his first Word; that he was now of that Age, that he thought himself capable of taking Care of himself. When his Guardian saw that threatening would not do any Thing with him, he set his Brother Guardian, who was his Tutor, to see what he could do with him: Thus was Erasmus surrounded by them and their Agents on all Hands. He had also a Companion that was treacherous to him, and his old Companion his Ague stuck close to him; but all these would not make a monastick Life go down with him; till at last, by meer Accident, he went to pay a Visit at a Monastery of the same Order at Emaus or Steyn near Goude, where he found one Cornelius, who had been his Chamber-fellow at Daventer. He had not yet taken the Habit, but had travelled to Italy, and came back without making any great Improvements in Learning. This Cornelius, with all the Eloquence he was Master of, was continually setting out the Advantages of a religious Life, the Conveniency of noble Libraries, Retirement from the Hurry of the World, and heavenly Company, and the like. Some intic'd him on one Hand, others urg'd him on the other, his Ague stuck close to him, so that at last he was induc'd to pitch upon this Convent. And after his Admission he was fed up with great Promises to engage him to take upon him the holy Cloth. Altho' he was but young, he soon perceived how vastly short all Things there fell of answering his Expectations; however, he set the whole Brotherhood to applying their Minds to Study. Before he professed himself he would have quitted the Monastery; but his own Modesty, the ill Usage he was treated with, and the Necessities of his Circumstances, overcame him, so that he did profess himself. Not long after this, by the means of Gulielmus Hermannus of Buda, his intimate Associate, he had the Honour to be known to Henry a Bergis Bishop of Cambray, who was then in Hopes of obtaining a Cardinal's Hat, which he had obtained, had not Money been wanting: In order to sollicit this Affair for him, he had Occasion for one that was Master of the Latin Tongue; therefore being recommended by the Bishop of Utrecht, he was sent for by him; he had also the Recommendation of the Prior, and General, and was entertained in the Bishop's Family, but still wore the Habit of his Order: But the Bishop, disappointed in his Hope of wearing the Cardinal's Hat, Erasmus finding his Patron fickle and wavering in his Affections, prevail'd with him to send him to Paris, to prosecute his Studies there. He did so, and promised him a yearly Allowance, but it was never paid him, according to the Custom of great Men. He was admitted of Montague College there, but by Reason of ill Diet and a damp Chamber, he contracted an Indisposition of Body, upon which he return'd to the Bishop, who entertain'd him again courteously and honourably: Having recover'd his Health, he return'd into Holland, with a Design to settle there; but being again invited, he went back to Paris. But having no Patron to support him, he rather made a Shift to live (to use his own Expression) than to study there; and undertook the Tuition of an English Gentleman's two Sons. And the Plague returning there periodically for many Years, he was obliged every Year to return into his own Country. At length it raging all the Year long, he retir'd to Louvain.
After this he visited England, going along with a young Gentleman, to whom he was Tutor, who, as he says himself, was rather his Friend than his Patron. In England he was received with universal Respect; and, as he tells us himself in his Life, he won the Affections of all good Men in our Island. During his Residence here, he was intimately acquainted with Sir Thomas More, William Warham, Archbishop of Canterbury, John Colet, Dean of St. Pauls, the Founder of St. Paul's School, a Man remarkable for the Regularity of his Life, great Learning and Magnificence; with Hugh Latimer Bishop of Winchester, Linacre, Grocinus, and many other honourable and learned Persons, and passed some Years at Cambridge, and is said to have taught there; but whether this was after his first or second Time of visiting England, I do not determine: However, not meeting with the Preferment he expected, he went away hence to make a Journey to Italy, in the Company of the Sons of Baptista Boetius, a Genoese, Royal Professor of Physick in England; which Country, at that Time, could boast of a Set of learned Men, not much inferior to the Augustan Age: But as he was going to France, it was his ill Fortune, at Dover, to be stripp'd of all he had; this he seems to hint at in his Colloquy, intitled, the Religious Pilgrimage: But yet he was so far from revenging the Injury, by reflecting upon the Nation, that he immediately published a Book in Praise of the King and Country; which Piece of Generosity gained him no small Respect in England. And it appears by several of his Epistles, that he honoured England next to the Place of his Nativity.
It appears by Epist. 10. Lib. 16. that when he was in England Learning flourished very much here, in that he writes, Apud Anglos triumphant bonæ Literæ recta Studia; and in Epist. 12. Lib. 16. he makes no Scruple to equal it to Italy itself; and Epist. 26. Lib. 6. commends the English Nobility for their great Application to all useful Learning, and entertaining themselves at Table with learned Discourses, when the Table-Talk of Churchmen was nothing but Ribaldry and Profaneness. In Epist. 10. Lib. 5, which he addresses to Andrelinus, he invites him to come into England, recommending it as worth his While, were it upon no other Account, than to see the charming Beauties with which this Island abounded; and in a very pleasant Manner describes to him the Complaisance and innocent Freedom of the English Ladies, telling him, that when he came into a Gentleman's House he was allowed to salute the Ladies, and also to do the same at taking Leave: And tho' he seems to talk very feelingly on the Subject, yet makes no Reflections upon the Virtue of English Women. But to return to him; as to his Voyage to Italy, he prosecuted his Journey to Turin, and took the Degree of Doctor of Divinity in that University; he dwelt a whole year in Bolognia, and there obtain'd a Dispensation from Pope Julian to put off his Canon's Habit, but upon Condition not to put off the Habit of Priest; and after that went to Venice, where was the Printing-House of the famous Manutius Aldus, and there he published his Book of Adagies, and staying some Time there, wrote several Treatises, and had the Conversation of many eminent and learned Men. From thence he went to Padua, where at that Time Alexander the Son of James King of Scotland, and Bishop of St. Andrews in Scotland, studied, who chose Erasmus for his Tutor in Rhetorick, and went to Seana, and thence to Rome, where his great Merits had made his Presence expected long before. At Rome he gained the Friendship and Esteem of the most considerable Persons in the City, was offered the Dignity of a Penitentiary, if he would have remained there: But he returned back to the Archbishop, and not long after went with him again to Italy, and travelling farther into the Country, went to Cuma, and visited the Cave of Sybilla. After the Death of the Archbishop he began to think of returning to his own Country, and coming over the Rhetian Alps, went to Argentorat, and thence by the Way of the Rhine into Holland, having in his Way visited his Friends at Antwerp and Louvain; but Henry VIII. coming to the Crown of England, his Friends here, with many Invitations and great Promises, prevailed upon him to come over to England again, where it was his Purpose to have settled for the remaining Part of his Life, had he found Things according to the Expectation they had given him: But how it came about is uncertain, whether Erasmus was wanting in making his Court aright to Cardinal Wolsey, who at that Time manag'd all Things at his Pleasure; or, whether it were that the Cardinal look'd with a jealous Eye upon him, because of his intimate Friendship with William Warham, Archbishop of Canterbury, who had taken him into his Favour, between whom and Wolsey there was continual Clashing, (the Cardinal after he had been made the Pope's Legate, pretending a Power in the Archbishoprick of Canterbury.) On this Disappointment he left England, and went to Flanders; Archbishop Warham had indeed shewed his Esteem for him, in giving him the Living of Aldington. In short, Erasmus takes Notice of the Friendship between himself and Warham in the Colloquy called, The Religious Pilgrimage.
