uble to promote the establishment of the
_Collegium Trilingue_, projected and endowed by Jerome Busleiden, in his
testament, to be founded in the university. The three biblical
languages, Hebrew, Greek and Latin, were to be taught there. Now when
James Latomus, a member of the theological faculty and a man whom he
esteemed, in a dialogue about the study of those three languages and of
theology, doubted the utility of the former, Erasmus judged himself
concerned, and answered Latomus in an _Apologia_. About the same time
(spring 1519) he got into trouble with the vice-chancellor himself.
Erasmus thought that Ath had publicly censured him with regard to his
'Praise of Marriage', which had recently appeared. Though Ath withdrew
at once, Erasmus could not abstain from writing an _Apologia_, however
moderate. Meanwhile the smouldering quarrel with Lee assumed ever more
hateful forms. In vain did Erasmus's English friends attempt to restrain
their young, ambitious compatriot. Erasmus on his part irritated him
furtively. He reveals in this whole dispute a lack of self-control and
dignity which shows his weakest side. Usually so anxious as to decorum
he now lapses into invectives: The British adder, Satan, even the old
taunt ascribing a tail to Englishmen has to serve once more. The points
at issue disappear altogether behind the bitter mutual reproaches. In
his unrestrained anger, Erasmus avails himself of the most unworthy
weapons. He eggs his German friends on to write against Lee and to
ridicule him in all his folly and brag, and then he assures all his
English friends: 'All Germany is literally furious with Lee; I have the
greatest trouble in keeping them back'.

Alack! Germany had other causes of disturbance: it is 1520 and the three
great polemics of Luther were setting the world on fire.

Though one may excuse the violence and the petty spitefulness of Erasmus
in this matter, as resulting from an over-sensitive heart falling
somewhat short in really manly qualities, yet it is difficult to deny
that he failed completely to understand both the arguments of his
adversaries and the great movements of his time.

It was very easy for Erasmus to mock the narrow-mindedness of
conservative divines who thought that there would be an end to faith in
Holy Scripture as soon as the emendation of the text was attempted.
'"They correct the Holy Gospel, nay, the Pater Noster itself!" the
preacher exclaims indignantly in the sermon bef