le ploughing, the weaver at his loom; that with such stories the
traveller should beguile his wayfaring.... This sort of philosophy is
rather a matter of disposition than of syllogisms, rather of life than
of disputation, rather of inspiration than of erudition, rather of
transformation than of logic.... What is the philosophy of Christ, which
he himself calls _Renascentia_, but the insaturation of Nature created
good?--moreover, though no one has taught us this so absolutely and
effectively as Christ, yet also in pagan books much may be found that is
in accordance with it.'

Such was the view of life of this biblical humanist. As often as Erasmus
reverts to these matters, his voice sounds clearest. 'Let no one', he
says in the preface to the notes to the New Testament, 'take up this
work, as he takes up Gellius's _Noctes atticae_ or Poliziano's
Miscellanies.... We are in the presence of holy things; here it is no
question of eloquence, these matters are best recommended to the world
by simplicity and purity; it would be ridiculous to display human
erudition here, impious to pride oneself on human eloquence.' But
Erasmus never was so eloquent himself as just then.

What here raises him above his usual level of force and fervour is the
fact that he fights a battle, the battle for the right of biblical
criticism. It revolts him that people should study Holy Scripture in the
Vulgate when they know that the texts show differences and are corrupt,
although we have the Greek text by which to go back to the original form
and primary meaning.

He is now reproached because he dares, as a mere grammarian, to assail
the text of Holy Scripture on the score of futile mistakes or
irregularities. 'Details they are, yes, but because of these details we
sometimes see even great divines stumble and rave.' Philological
trifling is necessary. 'Why are we so precise as to our food, our
clothes, our money-matters and why does this accuracy displease us in
divine literature alone? He crawls along the ground, they say, he
wearies himself out about words and syllables! Why do we slight any word
of Him whom we venerate and worship under the name of the Word? But, be
it so! Let whoever wishes imagine that I have not been able to achieve
anything better, and out of sluggishness of mind and coldness of heart
or lack of erudition have taken this lowest task upon myself; it is
still a Christian idea to think all work good that is done with pious
z