[480] The companion of Erasmus was, according to the ‘Colloquy,’ ‘Gratianus Pullus, an Englishman, learned and pious, but with less liking for this part of religion than I could wish.’ ‘A Wickliffite, I fancy!’ suggested the other spokesman in the ‘Colloquy.’ ‘I do not think so’ (was the reply), ‘although he had read his books, somewhere or other.’—Colloquia: Basle, 1526, p. 597. In his letter to Justus Jonas, Erasmus mentions that Colet was in the habit of reading heretical books.—Eras. Op. iii. p. 460, A. It has been suggested also (Pilgrimages to Walsingham, &c. by J. G. Nichols, F.S.A. Westminster, 1849, p. 127), that as in the same letter he describes Colet as wearing black vestments (pullis vestibus), instead of the usual purple (Eras. Op. iii. p. 457, B.), hence the name ‘Pullus’ may in itself point to Colet. There is also an allusion by Erasmus in his treatise, ‘Modus Orandi,’ to his visit to the shrine of St. Thomas-à-Becket, in which he says, ‘Vidi ipse quum ostentarent linteola lacera quibus ille dicitur abstersisse muccum narium, abbatem ac cæteros, qui adstabant, aperto scriniolo venerabundos procidere ad genua, ac manibus etiam sublatis adorationem gestu repræsentare. Ista Joanni Coleto, nam is mecum aderat, videbantur indigna, mihi ferenda videbantur donec se daret opportunitas ea citra tumultum corrigendi.’—Eras. Op. v. p. 1119, F, and p. 1120, A. This allusion to Colet so accurately comports with what is said in the Colloquy of ‘Gratianus Pullus,’ that the one seems most probably suggested only as a nom de plume for the other. I am further indebted to Mr. Lupton for the suggestion that when Ammonius, writing to Erasmus (Epist. clxxv.), says ‘tuus Leucophæus salvere te jubet,’ he alludes to Colet: ‘Leucophæus’ being a Greek form of the same nickname as ‘Pullus’ might be in a Latin form. Mr. Lupton has also shown that ‘Gratian’ is a rendering of ‘John.’ See his introduction to his edition of Colet on the Sacraments of the Church, pp. 6, 7. So that the identification of Colet with the Gratianus Pullus of the Colloquy is now complete.
[481] The lazar-house of Harbledown. See Dean Stanley’s Historical Memorials of Canterbury, ed. 1868, p. 243.
[482] The colloquy from which the particulars given in this section have been obtained is entitled Peregrinatio Religionis ergo. It was not contained in the edition of 1522 (Argent.), but it was inserted probably in that of 1524 (which, however, I have not seen). It was contained in the Basle edition of 1526, which is probably a reprint of that of 1524, the prefatory letter at the beginning being dated Calen. Aug. 1524.
[483] Eras. Ammonio: Eras. Epist. clix.
[484] Eras. Epist. App. viii. There is a reference in the letter to Wolsey as ‘Episcopus Lincolniensis,’ and this confirms the correctness of the date, as Wolsey was translated to the Archbishopric of York Aug. 1514.—Fasti Eccl. Anglicanæ, p. 310.
[485] Eras. Op. iii. p. 160, A.
[486] Eras. Epist. clxxxii. Partly written at Antwerp, but finished at Basle, Aug. 29, 1514.
[487] The letter is dated ‘Lovanii, A.D. mdxiiii. Kal. Aug.’
[488] ‘Quo viro non alium habet mea quidem sententia Anglorum Imperium vel magis pium, vel qui Christum verius sapiat.’
[489] Cato Erasmi. Opuscula aliquot Erasmo Roterodamo Castigatore et Interprete, &c. ‘Colonie in edibus Quentell. A.D. mcccccxv;’ and Ibid. ‘Colonie in edibus Martini Werdenensis xii. Kal. Dec. (1514?)’