In another place, the effects of starvation are described "both the man's eiyen wattred," and "he loked like a lanterne."
In another work by the same hand, "Piers, the Ploughman's crede," the author—a simple man—wishes to know how he is to follow Christ, and betakes himself to the friars for information. But he finds that each order thinks of little beyond railing against some other. The friars preachers are thus described,
"Than turned I ayen whan I hadde al ytoted
And fond in a freitoure a frere on a benche
A greet chorl and a grym, growen as a tonne,
With a face so fat, as a ful bleddere
Blowen bretful of breth, and as a bagge honged."
All the humour of Piers the Ploughman seems to be more or less of this personal kind.
We must here notice the humorous though scurrilous attack made upon the Roman clergy in the "Letters of Obscure Men," published in Germany at the commencement of the sixteenth century. There was something novel in the idea of a series of ironical letters, and from their appearance, the steady progress of the Reformation may be dated. The greater part of them seems to have been written by Ulrich von Hutten, and are addressed to Ortuin Gratius, a professor of the University of Cologne, who had attacked Reuchlin, a celebrated Hebraist. The original quarrel was only about some translations of Rabbinical works, but it extended into a contest between the Church party, represented by Gratius, and those desirous of reformation. Doctrine is scarcely touched upon in these letters, but accusations of immorality abound. There is great variety in the plan upon which the irony and satire are conducted. For instance, the writer says he has just heard from Gratius that he is sending flowers and gifts to another man's wife. "Reuchlin has written a defence of himself against Gratius, in which he calls him an ass. Reuchlin ought to be burnt with his book. Some people say the monks are grossly dishonest—it is a horrible lie. A preacher, after taking a little too much wine, has actually said that the principals of the University are given to drink and play. Some profane men say that the coat of our Lord at Treves is not genuine, but only an old rag; he does not believe there is now any hair of the Virgin in the world; and the preaching friars who sell indulgences are only a set of buffoons who deceive old apple-women. Another fool says that the preaching friars committed fearful abominations at Berne, and one day put poison into the consecrated elements. A great calamity has happened! A thief has stolen three hundred florins, which the preachers had gained by the sale of indulgences. The people who gave the money are in sad trouble to know whether they still have absolution—they need not be alarmed, they have as much as they had before they gave their money to the friars. Query. Is it a sin to play at dice in order to buy indulgences? Gratius, in a letter to another Father of the Church, expresses his astonishment at hearing that he thinks so much about the ladies. Such thoughts come from the devil; wherever they are suggested, he must make the sign of the cross on his back, and put a pinch of blessed salt on his tongue. Women make him ill by employing charms and sorceries against him; it is no wonder, for he has grey hair and eyes, a red face, a large nose, and a corporation. No man should ever make use of necromancy to obtain a woman's love, for a student of theology once fell in love with a baker's daughter at Leipzig, and threw an enchanted apple at her,[43] which caused her to fall violently in love with him, and finally led to a scandal in the church."
No one enjoyed these epistles more thoroughly than Erasmus,[44] who, perhaps, from being himself a monk, appreciated them the better. He is said to have laughed so immoderately over some parts of them, that he burst an abscess, which might have proved fatal to him. He was one of those few celebrated men who combine both humour and learning, and he seems to have imbibed somewhat of the spirit of Lucian, whose works he translated, and who also lived in an age of religious controversy and transition. There was such a love of amusement, and so little earnestness in Erasmus, that he could laugh on both sides of the question, with the Reformers and against them. When the monks told him that Luther had married a nun, and that the offspring of such an unholy alliance must needs be Antichrist, he merely replied: "Already are there many Antichrists!" Writing to a zealous Catholic in London, he says "that he grudges the heretics their due, because that, whereas winter is approaching, it will raise the price of fagots." In another place he attacks dignities: "No situation," he says, "could be more wretched than that of the vicegerents of Christ, if they endeavoured to follow Christ's life." There was scarcely anything sacred or profane which was safe from the lash of his ridicule, and if, as some say, he sowed the seeds of the Reformation, it was mostly because he could not resist the temptation to laugh at the clergy. He wrote a very characteristic Work entitled "The Praise of Folly," "Encomium Moriæ" (a play on the name of Sir Thomas More), in which he maintains a sort of paradox, setting forth the value and advantages of folly, i.e., of indulging the light fancies and errors of imagination. With much humorous illustration he enumerates a great many conceits, and includes among them jests, but his main argument may be thus condensed.[45]
"Who knows not that man's childhood is by far the most delightful period of his existence? And why? Because he is then most a fool. And next to that his youth, in which folly still prevails; while in proportion as he retires from her dominion, and becomes possessed through discipline and experience of mature wisdom, his beauty loses its bloom, his strength declines, his wit becomes less pungent, until at last weary old age succeeds, which would be absolutely unbearable, unless folly, in pity for such grievous miseries, gave relief by bringing on a second childhood. Nature herself has kindly provided for an abundant supply of folly in the human race, for since, according to the Stoic definition, wisdom means only being guided by reason; whereas folly, on the other hand, consists in submitting to the government of the passions; Jupiter wishing to make life merry, gave men far more passion than reason, banishing the latter into one little corner of his person, and leaving all the rest of the body to the sway of the former. Man, however, being designed for the arrangement of affairs, could not do without a small quantity of reason, but in order to temper the evil thus occasioned, at the suggestion of folly woman was introduced into the world—"a foolish, silly creature, no doubt, but amusing, agreeable, and well adapted to mitigate the gloom of man's temper." Woman owes all her advantages to folly. The great end of her existence is to please man, and this she could not do without folly. If any man doubts it, he has only to consider how much nonsense he talks to a woman whenever he wishes to enjoy the pleasures of female society."
Erasmus wrote an ode in honour of Henry VII. and his children, and in it he recommends him to keep with him Skelton, "the one light and ornament of British literature." He says that no doubt the advice is unnecessary, as he hears the King is most anxious to retain his services. He was tutor to the young prince—afterwards Henry VIII. Skelton was born about 1460. Many of his humorous writings are lost, such as "The Balade of the Mustarde Tarte." He became a "poet laureate," at that time a degree in grammar, rhetoric and versification, on taking which, the graduate was presented with a laurel crown. Having taken orders in 1498, he was afterwards suspended for living with a lady whom he had secretly married. This suspension was much owing to his having incurred the anger of the Dominican Friars, whom he had attacked in his writings. We are told that he was esteemed more fit for the stage than the pulpit. The humour of Skelton consists principally of severe personal vituperation. In "Colyn Cloute" he assailed the clergy generally, but he wrote personal attacks on Garnesche (a courtier), and on Wolsey. The Cardinal had been his patron at one time, and Skelton had dedicated poems to him, among them "A Replycacion" against the followers of Wickliffe and Luther—of which pious effusion the following lines will give a specimen:—
"To the honour of our blessed lady
And her most blesed baby,
I purpose for to reply
Agaynst this horryble heresy
Of these young heretics that
Stynke unbrent.
"I say, thou madde marche hare,
I wondre how ye dare
Open your ianglyng iawes,
To preche in any clawes
Lyke pratynge poppyng dawes.
"I say, ye braynless beestes,
Why iangle you such iestes.
In your diuynite
Of Luther's affynite
To the people of lay fee
Raylying in your rages
To worshyppe none ymages
Nor do pylgrymages."
The cause of his quarrel with Wolsey is not known, but he afterwards wrote a severe personal attack upon him entitled, "Why come ye not to Courte?" The tone of this effusion may be gathered from such expressions as:—