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Rh Baptista Egnatius, Paul Bombasius, Scipio Carteromachus; and his reception had been flattering, especially in Rome, where cardinals had delighted to honour him. But to remain in Rome was to sell himself. He might have the leisure which was so indispensable, but at price of the freedom to read, think, write what he liked. He decided, therefore, to go, though with regrets; which returned upon him sometimes in after years, when the English hopes had not borne fruit.

In the autumn he reached London, and in Thomas More’s house in Bucklersbury wrote the witty satire which Milton found “in every one’s hands” at Cambridge in 1628, and which is read to this day. The Moriae encomium was a sign of his decision. In it kings and princes, bishops and popes alike are shown to be in bondage to Folly; and no class of men is spared. Its author was willing to be beholden to any one for leisure; but he would be no man’s slave. For the next eighteen months he is entirely lost to view; when he reappears in April 1511, he is leaving More’s house and taking the Moria to be printed privily in Paris. Wherever they were spent, these must have been months of hard work, as were the years that followed. His time was now come. The long preparation and training, bought by privation and uncongenial toil, was over, and he was ready to apply himself to the scientific study of sacred letters. His English patrons were liberal. Fisher sent him in August 1511 to teach in Cambridge; Warham gave him a benefice, Aldington in Kent, worth £33, 6s. 8d. a year, and in violation of his own rule commuted it for a pension of £20 charged on the living; and the dedications of his books were fruitful. In Cambridge he completed his work on the New Testament, the Letters of Jerome, and Seneca; and then in 1514, when there seemed no prospect of ampler preferment, he determined to transfer himself to Basel and give the results of his labours to the world.

The origin of Erasmus’s connexion with Johann Froben is not clear. In 1511 he was preparing to reprint his Adagia with Jodocus Badius, who in the following year was to have also Seneca and Jerome. But in 1513 Froben, who had just reprinted the Aldine Adagia, acquired through a bookseller-agent Erasmus’ amended copy which had been destined for Badius. That the agent was acting entirely on his own responsibility may be doubted; for within a few months Erasmus had decided to betake himself to Basel, bearing with him Seneca and Jerome, the latter to be incorporated in the great edition which Johannes Amerbach and Froben had had in hand since 1510. In Germany he was widely welcomed. The Strassburg Literary Society fêted him, and Johannes Sapidus, headmaster of the Latin school at Schlettstadt, rode with him into Basel. Froben received him with open arms, and the presses were soon busy with his books. Through the winter of 1514–1515 Erasmus worked with the strength of ten; and after a brief visit to England in the spring, the New Testament was set up. Around him was a circle of students, some young, some already distinguished—the three sons of Froben’s partner, Johannes Amerbach, who was now dead, Beatus Rhenanus, Wilhelm Nesen, Ludwig Ber, Heinrich Glareanus, Nikolaus Gerbell, Johannes Oecolampadius—who looked to him as their head and were proud to do him service.

Though from this time forward Basel became the centre of occupation and interest for Erasmus, yet for the next few years he was mainly in the Netherlands. On the completion of the New Testament in 1516 he returned to his friends in England; but his appointment, then recent, as councillor to the young king Charles, brought him back to Brussels in the autumn. In the spring of 1517 he went for the last time to England, about a dispensation from wearing his canonical dress, obtained originally from Julius II. and recently confirmed by Leo X., and in May 1518 he journeyed to Basel for three months to set the second edition of the New Testament in progress. But with these exceptions he remained in proximity to the court, living much at Louvain, where he took great interest in the foundation of Hieronymus Busleiden’s Collegium Trilingue. His circumstances had improved so much, by pensions, the presents which were showered upon him, and the sale of his books, that he was now in a position to refuse all proposals which would have interfered with his cherished independence. The general ardour for the restoration of the arts and of learning created an aristocratic public, of which Erasmus was supreme pontiff. Luther spoke to the people and the ignorant; Erasmus had the ear of the educated class. His friends and admirers were distributed over all the countries of Europe, and presents were continually arriving from small as well as great, from a donation of 200 florins, made by Pope Clement VII., down to sweetmeats and comfits contributed by the nuns of Cologne (Ep. 666). From England, in particular, he continued to receive supplies of money. In the last year of his life Thomas Cromwell sent him 20 angels, and Archbishop Cranmer 18. Though Erasmus led a very hard-working and far from luxurious life, and had no extravagant habits, yet he could not live upon little. The excessive delicacy of his constitution, not pampered appetite, exacted some unusual indulgences. He could not bear the stoves of Germany, and required an open fireplace in the room in which he worked. He was afflicted with the stone, and obliged to be particular as to what he drank. Beer he could not touch. The white wines of Baden or the Rhine did not suit him; he could only drink those of Burgundy or Franche-Comté. He could neither eat, nor bear the smell of, fish. “His heart,” he said, “was Catholic, but his stomach was Lutheran.” For his constant journeys he required two horses, one for himself and one for his attendant. And though he was almost always found in horse-flesh by his friends, the keep had to be paid for. For his literary labours and his extensive correspondence he required one or more amanuenses. He often had occasion, on his own business, or on that of Froben’s press, to send special couriers to a distance, employing them by the way in collecting the free gifts of his tributaries.

Precarious as these means of subsistence seem, he preferred the independence thus obtained to an assured position which would have involved obligations to a patron or professional duties which his weak health would have made onerous. The duke of Bavaria offered to dispense with teaching, if he would only reside, and would have named him on these terms to a chair in his new university of Ingolstadt, with a salary of 200 ducats, and the reversion of one or more prebendal stalls. The archduke Ferdinand offered a pension of 400 florins, if he would only come to reside at Vienna. Adrian VI. offered him a deanery, but the offer seems to have been of a possible and not an actual deanery. Offers, flattering but equally vague, were made from France, on the part of the bishop of Bayeux, and even of Francis I. “Invitor amplissimis conditionibus; offeruntur dignitates et episcopatus; plane rex essem, si juvenis essem” (Ep. xix. 106; 735). Erasmus declined all, and in November 1521 settled permanently at Basel, in the capacity of general editor and literary adviser of Froben’s press. As a subject of the emperor, and attached to his court by a pension, it would have been convenient to him to have fixed his residence in Louvain. But the bigotry of the Flemish clergy, and the monkish atmosphere of the university of Louvain, overrun with Dominicans and Franciscans, united for once in their enmity to the new classical learning, inclined Erasmus to seek a more congenial home in Basel. To Froben his arrival was the advent of the very man whom he had long wanted. Froben’s enterprise, united with Erasmus’s editorial skill, raised the press of Basel, for a time, to be the most important in Europe. The death of Froben in 1527, the final separation of Basel from the Empire, the wreck of learning in the religious disputes, and the cheap paper and scamped work of the Frankfort presses, gradually withdrew the trade from Basel. But during the years of Erasmus’s co-operation the Froben press took the lead of all the presses in Europe, both in the standard value of the works published and in style of typographical execution. Like some other publishers who preferred reputation to returns in money, Froben died poor, and his impressions never reached the splendour afterwards attained by those of the Estiennes, or of Plantin. The series of the Fathers alone contains Jerome (1516), Cyprian (1520), Pseudo-Arnobius (1522), Hilarius (1523), Irenaeus (Latin, 1526), Ambrose (1527), Augustine (1528), Chrysostom