Desiderius Erasmus

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In the country of the blind the one eyed man is king.

Desiderius Erasmus of Rotterdam (27 October probably 1466 – 12 July 1536) was a Dutch philosopher, humanist and theologian.

Quotes[edit]

Do not be guilty of possessing a library of learned books while lacking learning yourself.
What is life but a play in which everyone acts a part until the curtain comes down?
I am a lover of liberty. I will not and I cannot serve a party.
I am a citizen of the world, known to all and to all a stranger.
  • I consider as lovers of books not those who keep their books hidden in their store-chests and never handle them, but those who, by nightly as well as daily use thumb them, batter them, wear them out, who fill out all the margins with annotations of many kinds, and who prefer the marks of a fault they have erased to a neat copy full of faults.
    • Letter to an unidentified friend (1489), as translated in Collected Works of Erasmus (1974), p. 114
  • A constant element of enjoyment must be mingled with our studies, so that we think of learning as a game rather than a form of drudgery, for no activity can be continued for long if it does not to some extent afford pleasure to the participant.
    • Letter to Christian Northoff (1497), as translated in Collected Works of Erasmus (1974), p. 114
  • You must acquire the best knowledge first, and without delay; it is the height of madness to learn what you will later have to unlearn.
    • Letter to Christian Northoff (1497), as translated in Collected Works of Erasmus (1974), p. 114
  • Do not be guilty of possessing a library of learned books while lacking learning yourself.
    • Letter to Christian Northoff (1497), as translated in Collected Works of Erasmus (1974), p. 115
  • Ad Graecas literas totum animum applicui; statimque, ut pecuniam acceptero, Graecos primum autores, deinde vestes emam.
    • I have turned my entire attention to Greek. The first thing I shall do, as soon as the money arrives, is to buy some Greek authors; after that, I shall buy clothes.
    • Letter to Jacob Batt (12 April 1500); Collected Works of Erasmus Vol 1 (1974)
    • Variant translation: When I get a little money I buy books; and if any is left I buy food and clothes.
  • In regione caecorum rex est luscus.
    • In the country of the blind the one eyed man is king.
    • Adagia (first published 1500, with numerous expanded editions through 1536), III, IV, 96
    • Also in the same passage of the Adagia is a variant: Inter caecos regnat strabus (Among the blind, the squinter rules).
  • The most disadvantageous peace is better than the most just war.
    • Adagia (1508)
  • Bis dat, qui cito dat.
    • Translation: He that gives quickly gives twice.
    • Adagia (1508)
  • For what is life but a play in which everyone acts a part until the curtain comes down?
  • This type of man who is devoted to the study of wisdom is always most unlucky in everything, and particularly when it comes to procreating children; I imagine this is because Nature wants to ensure that the evils of wisdom shall not spread further throughout mankind.
    • The Praise of Folly (1511)
  • It might be wiser for me to avoid Camarina and say nothing of theologians. They are a proud, susceptible race. They will smother me under six hundred dogmas. They will call me heretic and bring thunderbolts out of their arsenals, where they keep whole magazines of them for their enemies. Still they are Folly's servants, though they disown their mistress. They live in the third heaven, adoring their own persons and disdaining the poor crawlers upon earth. They are surrounded with a bodyguard of definitions, conclusions, corollaries, propositions explicit, and propositions implicit. ...They will tell you how the world was created. They will show you the crack where Sin crept in and corrupted mankind.
  • They [the theologians] will explain to you how Christ was formed in the Virgin's womb; how accident subsists in synaxis without domicile in place. The most ordinary of them can do this. Those more fully initiated explain further whether there is an instans in Divine generation; whether in Christ there is more than a single filiation; whether 'the Father hates the Son' is a possible proposition; whether God can become the substance of a woman, of an ass, of a pumpkin, or of the devil, and whether, if so, a pumpkin could preach a sermon, or work miracles, or be crucified. And they can discover a thousand other things to you besides these. They will make you understand notions, and instants, formalities, and quiddities, things which no eyes ever saw, unless they were eyes which could see in the dark what had no existence.
    • The Praise of Folly (1511) as quoted by Froude ibid., (1899)
  • of how much more passion than reason has Jupiter composed us? putting in, as one would say, "scarce half an ounce to a pound."
  • There are monasteries where there is no discipline, and which are worse than brothelsut prae his lupanaria sint et magis sobria et magis pudica. There are others where religion is nothing but ritual; and these are worse than the first, for the Spirit of God is not in them, and they are inflated with self-righteousness. There are those, again, where the brethren are so sick of the imposture that they keep it up only to deceive the vulgar. The houses are rare indeed where the rule is seriously observed, and even in these few, if you look to the bottom, you will find small sincerity. But there is craft, and plenty of it — craft enough to impose on mature men, not to say innocent boys; and this is called profession. Suppose a house where all is as it ought to be, you have no security that it will continue so. A good superior may be followed by a fool or a tyrant, or an infected brother may introduce a moral plague. True, in extreme cases a monk may change his house, or even may change his order, but leave is rarely given. There is always a suspicion of something wrong, and on the least complaint such a person is sent back.
  • I have no patience with those who say that sexual excitement is shameful and that venereal stimuli have their origin not in nature, but in sin. Nothing is so far from the truth. As if marriage, whose function cannot be fulfilled without these incitements, did not rise above blame. In other living creatures, where do these incitements come from? From nature or from sin? From nature, of course. It must borne in mind that in the apetites of the body there is very little difference between man and other living creatures. Finally, we defile by our imagination what of its own nature is fair and holy. If we were willing to evaluate things not according to the opinion of the crowd, but according to nature itself, how is it less repulsive to eat, chew, digest, evacuate, and sleep after the fashion of dumb animals, than to enjoy lawful and permitted carnal relations?
    • In Praise of Marriage (1519), in Erasmus on Women (1996) Erika Rummel
  • I am a lover of liberty. I will not and I cannot serve a party.
    • Spongia adversus aspergines Hutteni (1523), § 176, As quoted in Desiderius Erasmus of Rotterdam (1900) by Ephraim Emerton, p. 377
    • Variant: I am a lover of liberty. I cannot and will not serve parties.
  • There is no doubt about Martin Luther's marriage, but the rumour about his wife's early confinement is false; she is said however to be pregnant now. If there is truth in the popular legend, that Antichrist will be born from a monk and a nun (which is the story these people keep putting about), how many thousands of Antichrists the world must have already!
    • Responding to rumours prompted by the marriage of Martin Luther, in a letter to François Dubois (13 March 1526), as translated in The Correspondence of Erasmus : Letters 1658 to 1801, January 1526-March 1527 (1974) edited by Charles Garfield Nauert and Alexander Dalzell, p. 79
    • Paraphrased variant: They say that the Antichrist will be born of a monk and a nun. If so, there must already be thousands of Antichrists.
  • The world thought well of my schoolmaster guardian, because he was neither a liar, nor a scamp, nor a gambler; but he was coarse, avaricious, and ignorant; he knew nothing beyond the confused lessons which he taught to his classes. He imagined that in forcing a youth to become a monk he would be offering a sacrifice acceptable to God. He used to boast of the many victims which he devoted annually to Dominic and Francis and Benedict.
    • As quoted in Life and Letters of Erasmus: Lectures Delivered at Oxford 1893-4 (1899) by James Anthony Froude
  • Wherever you encounter truth, look upon it as Christianity.
    • As quoted in Erasmus of Rotterdam‎ (1934) by Stefan Zweig, Eden Paul, and Cedar Paul, p. 91; also in Erasmus — The Right to Heresy (2008) by Staffan Z. Weig, p. 62
  • There is nothing I congratulate myself on more heartily than on never having joined a sect.
    • As quoted in Thomas More and Erasmus (1965) by Ernest Edwin Reynolds, p. 248
  • I am a citizen of the world, known to all and to all a stranger.
    • As quoted in Erasmus (1970) by György Faludy, p. 197
  • I doubt if a single individual could be found from the whole of mankind free from some form of insanity. The only difference is one of degree. A man who sees a gourd and takes it for his wife is called insane because this happens to very few people.
    • As quoted in Words from the Wise : Over 6,000 of the Smartest Things Ever Said (2007) by Rosemarie Jarski, p. 312


Misattributed[edit]

  • Dulce bellum inexpertis.
    • War is sweet to them that know it not.
      • Though Erasmus quoted this proverb in Latin at the start of his essay Bellum [War], and it is sometimes attributed to him, it originates with the Greek poet Pindar ("γλυκύ δ᾽ἀπείρῳ πόλεμος [War is sweet to them that know it not.]").
    • Variant translations:
      • War is sweet to those not acquainted with it.
      • War is sweet to those who do not know it.
      • War is sweet to those that never have experienced it.
      • War is delightful to those who have had no experience of it.

Quotes about Erasmus[edit]

  • Erasmus’s Moria ... sees through the madness of those who see themselves as reasonable and self-possessed while in reality giving themselves over to rivalry.
    • David Attwell, “The life and times of Elizabeth Costello,” J. M. Coetzee and the Idea of the Public Intellectual (2006), p. 34
  • What is unique about Folly’s mode of truth is its positionality: it comes “not from ‘the wise man’s mouth’ but from the mouth of the subject assumed not to know and speak the truth.” Folly’s truth entails “a kind of ek-stasis, a being outside oneself, being beside oneself, a state in which truth is known (and spoken) from a position that does not know itself to be the position of truth.”
    • David Attwell, “The life and times of Elizabeth Costello,” J. M. Coetzee and the Idea of the Public Intellectual (2006), p. 35
  • As a representative of both the feminine and the parodic, Moria does not set out to expose or destroy social conventions: her wisdom lies in working with them, without being ruled by them.
    • David Attwell, “The life and times of Elizabeth Costello,” J. M. Coetzee and the Idea of the Public Intellectual (2006), p. 35
  • What is the position of someone who sees behind the masks, but refuses to expose them violently? ... The Praise of Folly marks out such a position, ‘prudently disarming itself in advance, keeping its phallus the size of the woman’s, steering clear of the play of power, clear of politics.’
    • David Attwell, “The life and times of Elizabeth Costello,” J. M. Coetzee and the Idea of the Public Intellectual (2006), pp. 35-36
  • Erasmus advises students to read only the best books on the subjects with which they are occupied. He cautions them against loading their memories with the errors of inferior writers which they will afterwards have to throw off and forget. The best description of the state of Europe in the age immediately preceding the Reformation will be found in the correspondence of Erasmus himself. I can promise my own readers that if they will accept Erasmus for a guide in that entangled period, they will not wander far out of the way.
  • I am going to speak to you this evening about the 'Encomium Moriæ,' if not the most remarkable, yet the most effective of all Erasmus's writings. It originated... in his conversations with More at Chelsea. ...and the title is a humorous play on More's own name.
    • James Anthony Froude, Life and Letters of Erasmus (1894) Lecture VIII
  • Folly, Moria, speaks in her own name and declares herself the frankest of beings. The jester of the age was often the wisest man; the so called wise men were often the stupidest of blockheads: and the play of wit goes on from one aspect to the other, the ape showing behind the purple, and the ass under the lion's skin.

External links[edit]

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