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 year. He was now forty-seven. Twenty-two years of life remained to him. The history of these years is essentially that of his untiring and astonishing literary activity. In his external life there is little to record beyond changes of residence,—from Basle to the University of Louvain in Brabant,—from Louvain back to Basle,—from Basle to Freiburg,—and once more to Basle, where, in 1536, he died. The clue to this later period is given by two threads, which are indeed but strands of a single cord,—his influence on the revival of learning, and his attitude towards the Reformation.

In the younger days of Erasmus the Italian cultivation of classical literature had attained its highest point, and was already verging towards decline. More than a century had passed since Petrarch had kindled the first enthusiasm. It requires some effort of the imagination for us to realise what that movement meant. The men of the fourteenth century lived under a Church which claimed the surrender of the reason, not only in matters of faith, but in all knowledge: philosophy and science could speak only by the doctors whom she sanctioned. When the fourteenth century began to study the classics, the first feeling was one of joy in the newly revealed dignity of the human mind; it was a strange and delightful thing, as they gradually came to know the great writers of ancient Greece and Rome, to see the reason moving freely, exploring, speculating, discussing, without restraint. And then those children of the middle age were