CHAPTER XII
ERASMUS'S MIND
Erasmus's mind: Ethical and aesthetic tendencies, aversion to all that is unreasonable, silly and cumbrous—His vision of antiquity pervaded by Christian faith—Renascence of good learning—The ideal life of serene harmony and happy wisdom—Love of the decorous and smooth—His mind neither philosophic nor historical, but strongly philological and moralistic—Freedom, clearness, purity, simplicity—Faith in nature—Educational and social ideas
What made Erasmus the man from whom his contemporaries expected their salvation, on whose lips they hung to catch the word of deliverance? He seemed to them the bearer of a new liberty of the mind, a new clearness, purity and simplicity of knowledge, a new harmony of healthy and right living. He was to them as the possessor of newly discovered, untold wealth which he had only to distribute.
What was there in the mind of the great Rotterdamer which promised so much to the world?
The negative aspect of Erasmus's mind may be defined as a heartfelt aversion to everything unreasonable, insipid, purely formal, with which the undisturbed growth of medieval culture had overburdened and overcrowded the world of thought. As often as he thinks of the ridiculous text-books out of which Latin was taught in his youth, disgust rises in his mind, and he execrates them—Mammetrectus, Brachylogus, Ebrardus and all the rest—as a heap of rubbish which ought to be cleared away. But this aversion to the superannuated, which had become useless and soulless, extended much farther. He found society, and especially religious life, full of practices, ceremonies, traditions and conceptions, from which the spirit seemed to have departed. He does not reject them offhand and altogether: what revolts him is that they are so often performed without understanding and right feeling. But to his mind, highly susceptible to the foolish and ridiculous things, and with a delicate need of high decorum and inward dignity, all that sphere of ceremony and tradition displays itself as a useless, nay, a hurtful scene of human stupidity and selfishness. And, intellectualist as he is, with his contempt for ignorance, he seems unaware that those religious observances, after all, may contain valuable sentiments of unexpressed and unformulated piety.
Through his treatises, his letters, his Colloquies especially, there always passes—as if one was looking at a gallery of Brueghel's pictures—a procession of ignorant and covetous monks who by their sanctimony and humbug impose upon the trustful multitude and fare sumptuously themselves. As a fixed motif (such motifs are numerous with Erasmus) there always recurs his gibe about the superstition that a person was saved by dying in the gown of a Franciscan or a Dominican.
Fasting, prescribed prayers, the observance of holy days, should not be altogether neglected, but they become displeasing to God when we repose our trust in them and forget charity. The same holds good of confession, indulgence, all sorts of blessings. Pilgrimages are worthless. The veneration of the Saints and of their relics is full of superstition and foolishness. The people think they will be preserved from disasters during the day if only they have looked at the painted image of Saint Christopher in the morning. 'We kiss the shoes of the saints and their dirty handkerchiefs and we leave their books, their most holy and efficacious relics, neglected.'
Erasmus's dislike of what seemed antiquated and worn out in his days, went farther still. It comprised the whole intellectual scheme of medieval theology and philosophy. In the syllogistic system he found only subtlety and arid ingenuity. All symbolism and allegory were fundamentally alien to him and indifferent, though he occasionally tried his hand at an allegory; and he never was mystically inclined.
Now here it is just as much the deficiencies of his own mind as the qualities of the system which made him unable to appreciate it. While he struck at the abuse of ceremonies and of Church practices both with noble indignation and well-aimed mockery, a proud irony to which he was not fully entitled preponderates in his condemnation of scholastic theology which he could not quite understand. It was easy always to talk with a sneer of the conservative divines of his time as magistri nostri.