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Recently Awarded Achievements
Memoir '44 Online also features a sophisticated system of Achievements. Depending on how you perform during games, you may be awarded some badges or medals at the end of the game.
There are 3 categories of Achievements: Honor Badges, Specialist Badges and Expert Awards.
Honor Badges are usually pretty easy to get.
Specialist Badges are Achievements that are focused or rely primarily on the mastery of specific features of the game. This rewards raw skill over the social aspects of the game.
Expert Awards are rare Achievements that reward exceptional performance in a battle and/or during the career of a player.
Back to list
- First Lieutenant sw_emigre
- Awarded on 2011-11-23 18:15:30 at St Vith
- Major ericb2
- Awarded on 2011-11-02 11:02:38 at Pegasus Bridge
- Lieutenant Colonel Totti85
- Awarded on 2011-10-25 21:31:51 at Sword Beach
- Leutnant Frederick Zoller
- Awarded on 2011-10-24 22:48:43 at Guam Landings
- Leutnant jacobss
- Awarded on 2011-10-16 23:08:17 at Arracourt
- General Mayor --JP
- Awarded on 2011-10-16 17:40:41 at Vassieux
- Cadet USARetiredMP1SG
- Awarded on 2011-10-15 14:41:21 at Operation Cobra
- Second Lieutenant Tea_and_Crumpets
- Awarded on 2011-10-15 02:17:27 at Sword Beach
- Cadet player859312
- Awarded on 2011-10-15 01:07:44 at Pegasus Bridge
- Leutnant player850812
- Awarded on 2011-10-14 18:10:59 at Sainte-Mère-Eglise


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What follows is a transcript of Dan Benjamin's State of the Union Address for 2012 at 5by5.
Hello, I'm Dan Benjamin, founder of 5by5. Each year, we try to do something special for you, the listeners. One of the things I wanted to do this year was give you an update about 5by5 for 2012: where we've been and what's coming up next. Kind of like an informal state of the union address.
So here goes.
The first thing I'd like to say is thank you ... from me, and everybody at 5by5. I mean thank YOU, personally, you, the one listening to my voice right now. Without you, there would be no 5by5. It's that simple. I wake up every morning feeling grateful to have you listening to our shows, supporting us by checking out our sponsors and making the donations that pay our bills and my mortgage. I wake up every morning feeling motivated to record the best shows I've ever done. And I hope you stick around to listen to them. You guys are 5by5.
Speaking of shows, it's been an amazing year here. We launched eight new shows in 2012, like Amplified with Jim Dalrymple where we talk about Apple, Macs, and iOS. The Frequency, a daily tech news show with me and Haddie Cooke. Giant Size, where Moises Chiullan talks to comics creators. In Beta, a talk show about tech culture with Gina Trapani and Kevin Purdy. And a bunch more. If you haven't checked out what we've been working on in a while, you can see all of our shows by visiting 5by5.tv/broadcasts.
2012 also saw the end of The Talk Show on 5by5. I'll always remember how much fun I had and what a great opportunity it was to record every one of those 120 episodes with John Gruber. And I hope you feel the same way too.
This year, I moved out of the spare bedroom of my house where I'd worked and recorded for years, into actual office space. I also hired 5by5's first full-time employee, Producer and Account Manager Haddie Cooke, who's also my co-host on The Frequency. Haddie makes everything happen behind the scenes at 5by5, and there's no way I could ever thank her enough for her commitment, dedication, and contribution. How I did this without her help, I'll never know.
I'd also like to thank all of the hosts at 5by5. Each of them works so hard every week to make their shows awesome, usually on top of managing their work and home life. It's amazing.
Earlier this year, we released a new iOS app called 5by5 Radio, which notifies you and lets you listen to the shows live as we record them, wherever you are. Thanks to my amazing developer Tim Arnold for making that happen. We also acquired and updated the 5by5 Radio application for Mac OS X from the talented David Smith. Both of these are available for free in the iTunes and Mac App Stores. Every episode is edited by one of my hard working engineers: Brooks Guthrie, Jim Metzendorf, Mark Miles, and Ed Loveall. And no podcast on 5by5 would be complete without the amazing artwork created by Jory Raphael.
Lots of people have asked what's up next for 5by5 in 2013. I can't spoil too many surprises, but I can tell you about a few things that are happening over the next couple of months. There's a site redesign in the works, updates to the iOS and Mac apps, a daily newsletter, and by request, we're going to do another run of T-Shirts. For the first time, we'll also be making coffee mugs and stickers, and I really hope you like them. We're also having a 5by5 new years eve party here in Austin, as well as a bunch of meetups in some of the cities we'll be visiting in 2013. So stay tuned for details, because we'll really need your help to make them happen.
And of course there will be new shows! A whole bunch of them ... and one of them is starting right away. Due to the popularity of the 5by5 Specials show, especially the Kindacritical episodes, I'm excited to announce a brand new show called The Crossover. I've long had the idea for a weekly 5by5 show that would create a place for the hosts of different shows to come together and have a discussion, with no limit on topic or fixed agenda, just the freeform flow of ideas leading to a great conversation. The Crossover premiers this week, and we've got a great show planned. My first guests are Merlin Mann and Marco Arment, and I hope you'll tune in and check it out.
I'm also working hard on a new season of Pipeline interviews with some really great guests think you'll love listening to. And remember Big Week, the news-focused panel discussion show I pre-announced in mid-2012? Well it's taken a bit more work and planning than I expected, but it's going to happen starting in 2013, and it's going to be great.
And as the year comes to a close, a bit of sad news: two of my good friends, John Siracusa and Marco Arment, are retiring their shows, which are coming to an end in December of 2012. Both of these shows, Hypercritical and Build and Analyze, started at about the same time, in early 2011 and late in 2010 respectively. Both Marco and John told me independently at the outset that they had no idea how long they might want to do a show for. But I didn't care: I'm always happy to team up with guys as awesome as they are for a couple of hours each week and help create something as awesome as their shows have been. At their conclusion, each of these shows will have recorded over 100 amazing episodes, many of them over two hours long.
So after recording over 100 episodes a piece, it wasn't a huge surprise to me when they each independently told me they were thinking about retiring. Being the host of a show like this, where you're responsible for thinking of topics, doing research, preparing notes, making special arrangements when they travel or take time off, accommodating an ever-changing schedule, and then then actually recording the show ... this is an incredibly time consuming proposition. Both John and Marco have full-time jobs and growing families, as well as a myriad of other responsibilities. And so, as much as we'll all miss their shows, the fact that they've been able to show up each week, every week, for two years, while wrangling all of these details ... it's nothing short of miraculous.
And although they might not be doing weekly podcasts, you'll still be able to hear both John and Marco on 5by5 shows like The Incomparable and The Crossover as their schedules allow. Even so, I'll miss recording these shows with my good friends every week as much as I know you'll miss listening to them. And if they ever want to start their shows back up again or create brand new ones, we'll be right here ... Just don't email them about it.
So that's it. On behalf of me and everybody who's a part of 5by5, thank you again for making this our best year ever. I can't wait for you to hear what's coming up next in 2013.
I love getting your thoughts and comments, so please get in touch. I'm @danbenjamin on Twitter, or you can email me at 5by5.tv/contact.
Thanks for listening. We couldn't to this without you.

subset: commoncrawl


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After years of TV and radio coverage, gallons of newsprint ink, and billions of scholarly opinions on the blogosphere, do we really understand the financial engineering that brought the global economy to the brink?
The terms and acronyms that make up the language of economics are enough to cause the layman's head to start spinning: leverage, securitization, futures, options, MBS, CDS, CDO. Luckily, we have veteran journalist Paddy Hirsch--senior producer at APM's "Marketplace" and acknowledged Whiteboard Guru--to help us crack the code. In M"an vs. Markets," he proves that it's not impossible to understand what's going on in the glass-and-steel canyons of Wall Street; that most international financial transactions aren't all that different from those taking place every day in stores, in car dealerships, even on the playgrounds of Main Street.
Bonds? They're basically loans. Futures? You probably used one when you ordered your Thanksgiving turkey last year. Options? Ever bought a fully transferable, returnable airline ticket? That's pretty much the same thing.
With a winning combination of acquired wisdom, common sense, market savvy, and an outrageous sense of humor, Hirsch clearly explains and defines the instruments that power our financial system and very nearly caused its demise. Clever, insightful, hugely educational, and always entertaining, Man vs. Markets translates the often confusing language of finance, enabling every one of us to truly comprehend what makes the markets tick.


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October 26th, 2012
Jessica Biel becomes JT: 'I really won the jackpot of names'There are now two JTs in showbiz. "Yes, I'm changing my name," Jessica Biel told People. The 30-year-old "Total Recall" star, who wed Justin Timberlake, 31, on October 19 in a custom pink Giambattista Valli Haute Couture gown, told the magazine she'll still be known as JB professionally. "[B]ut for life, yes, I think it sounds great," she added. "I think I really won the jackpot of names." The actress will next appear as Vera Miles in "Hitchcock," which is expected to open in limited theaters on November 23. soundoff (118 Responses)
About this blog
Our daily cheat-sheet for breaking celebrity news, Hollywood buzz and your pop-culture obsessions. |


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Tofranil-PM™ (imipramine pamoate) Capsules (75 mg, 100 mg, 125 mg and 150 mg) For Oral Administration
Suicidality and Antidepressant Drugs
Antidepressants increased the risk compared to placebo of suicidal thinking and behavior (suicidality) in children, adolescents, and young adults in short-term studies of major depressive disorder (MDD) and other psychiatric disorders. Anyone considering the use of imipramine pamoate or any other antidepressant in a child, adolescent, or young adult must balance this risk with the clinical need. Short-term studies did not show an increase in the risk of suicidality with antidepressants compared to placebo in adults beyond age 24; there was a reduction in risk with antidepressants compared to placebo in adults aged 65 and older. Depression and certain other psychiatric disorders are themselves associated with increases in the risk of suicide. Patients of all ages who are started on antidepressant therapy should be monitored appropriately and observed closely for clinical worsening, suicidality, or unusual changes in behavior. Families and caregivers should be advised of the need for close observation and communication with the prescriber. Imipramine pamoate is not approved for use in pediatric patients (see WARNINGS: Clinical Worsening and Suicide Risk, PATIENT INFORMATION, and PRECAUTIONS: Pediatric Use).
Tofranil-PM™ (imipramine pamoate) Capsules are a tricyclic antidepressant, available as capsules for oral administration. The 75-, 100-, 125-, and 150-mg capsules contain imipramine pamoate equivalent to 75, 100, 125, and 150 mg of imipramine hydrochloride. Imipramine pamoate is 5-[3-(dimethylamino)propyl]-10,11-dihydro-5Hdibenz[ b,f]azepine 4, 4'-methylenebis-(3-hydroxy-2-naphthoate) (2:1), and its structural formula is
Imipramine pamoate is a fine, yellow, tasteless, odorless powder. It is soluble in ethanol, in acetone, in ether, in chloroform, and in carbon tetrachloride, and is insoluble in water.
Inactive Ingredients. D&C Red No. 28, FD&C Blue No. 1, FD&C Yellow No. 6, D&C Yellow No. 10 (100 mg and 125 mg capsules only), gelatin, magnesium stearate, parabens, starch, talc, and titanium dioxide.
Get emergency medical help if you have any of these signs of an allergic reaction: hives; difficulty breathing; swelling of your face, lips, tongue, or throat.
Call your doctor at once if you have any new or worsening symptoms such as: mood or behavior changes, anxiety, panic attacks, trouble sleeping, or if you feel impulsive, irritable, agitated, hostile, aggressive, restless, hyperactive (mentally or physically), more depressed, or have thoughts about suicide or hurting yourself.
Call your doctor at once if you have any of these serious side...
Read All Potential Side Effects and See Pictures of Tofranil-PM »
Before taking this medication, tell your doctor or pharmacist if you are allergic to it; or to other tricyclic antidepressants (e.g., amitriptyline); or if you have any other allergies. This product may contain inactive ingredients, which can cause allergic reactions or other problems. Talk to your pharmacist for more details.
This medication should not be used if you have a certain medical condition. Before using this medicine, consult your doctor or pharmacist if you have had: a recent heart attack.
Before using this medication, tell your doctor or pharmacist your medical history, especially of: breathing problems (e.g., asthma, chronic bronchitis), certain eye problems (e.g., glaucoma, increased intraocular pressure), diabetes, eating disorders (e.g., bulimia), heart...
Read All Potential Precautions of Tofranil-PM »
Last reviewed on RxList: 12/7/2012 This monograph has been modified to include the generic and brand name in many instances.


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Antec Launches Brand New High-Performance CPU Cooler Line: The Antec KÜHLER Series
Antec Launches Brand New High-Performance CPU Cooler Line: The Antec KĂśHLER Series
Three new models offer diverse options for optimal system cooling
Fremont, CA - August 5, 2010 - Antec, Inc., the global leader in high-performance computer components and accessories for the gaming, PC upgrade and Do-It-Yourself markets, today announced the full availability of its brand new line of CPU coolers: the KĂśHLER series. Three models, the KĂśHLER Box, KĂśHLER Shelf and KĂśHLER Flow, make up the series, providing users with an assortment of options when selecting an optimal CPU cooling solution.
The KÜHLER Box CPU cooler is symmetrical and rotatable 90°, 180° and 270° in order to coordinate seamlessly with interior airflow, and offers a powerful choice for cooling high-powered builds. Equipped with a whisper-quiet 120 mm Pulse Width Modulation (PWM) fan positioned between two massive aluminum heat sinks, the KÜHLER Box is capable of blowing as much as 68.2 CFM or operating as quiet as 11.35 dBA, all while achieving maximum heat conduction and airflow. To offer unmatched heat transference, the KÜHLER Box boasts eight embedded copper heat pipes and is suitable for chassis heights up to 7", offering versatile, powerful cooling performance for high-power gaming and overclocking applications.
The KĂśHLER Shelf features a 120 mm PWM fan with a downward airflow design to blow cool air over an aluminum heat sink positioned parallel to the plane of the motherboard, resulting in 10 to 20 mm more clearance than similarly built competing heat sinks. Since the fan is positioned on top of the heat sink, the KĂśHLER Shelf also provides airflow to near-CPU components, improving overall thermal dissipation and component reliability ideal for multi-core CPU builds suffering from high motherboard temperatures. This cooler also comes with seven copper heat pipes arranged in a space-saving configuration featuring with a narrow base that fits easily into tight spaces with tall chipsets and heat sinks by the CPU socket - great for replacements and upgrades onto densely packed motherboards for optimal heat transference.
Rounding out the series is the KĂśHLER Flow CPU cooler, which features a vertical heat sink that can be re-positioned to cooperate with the case's existing intake and exhaust fans. This cooler is built with a 120 mm PWM fan that works with the enclosure's natural airflow capabilities and sets up a dynamic airflow pattern that sweeps through the entire case, without the turbulence or counter currents typically associated with other CPU coolers. At 122 mm wide and 157 mm high, it fits easily into standard cases without the need for unnecessary drilling and cutting. Additionally, the cooler comes with seven copper heat pipes for excellent heat transference, and includes rubber fan grommets to reduce vibration.
All three KÜHLER CPU cooler models can be mounted easily on the leading desktop processor sockets, including LGA 1366, 1156, 775 and AMD® sockets AM3, AM2+, and are compatible with Intel® Core™ i7, Core™ i5 and AMD® Phenom™ II processors. Additionally, all come with an easy-installation kit, featuring an included mini-wrench for simple, fast and frustration-free set-up. Antec's KÜHLER line of high-performance CPU coolers is the first to offer this kit as an included component.
"Most innovations in CPU cooling were designed to fit bulky and unmanageable heatpipe-based air coolers into a chassis," said Scott Richards, senior vice president of Antec. "The new KĂśHLER line of CPU coolers alter this thought process and offer users diverse cooling solutions to handle each individual user's needs, helping to ensure better performance and improved system cooling."
The KĂśHLER Box, KĂśHLER Shelf and KĂśHLER Flow are all available for $59.95 through major retailers, e-tailers and distributors. Each model is backed by Antec's Quality 2-Year (AQ2) Limited Warranty on parts and labor.
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RP Abrasives earns RoHS 2 certification for stainless steel passivation
RP Abrasives, a Rochester, N.H., metal finishing company specializing in passivation, has been found compliant with the European Union's newly adopted Directive 2011/65/EC, also known as RoHS 2. The Restriction of Hazardous Substances Directive requires that manufactured products sold to and distributed within the EU are certified as free of six hazardous materials: lead, mercury, cadmium, hexavalent chromium, polybrominated biphenyls, and polybrominated diphenyl ether.
In accordance with the directive, each process involved in the manufacture of the following products must be tested and certified according to RoHS and RoHS 2 requirements: large and small household appliances; IT and telecommunications equipment; consumer equipment; lighting equipment; electronic and electrical tools; toys, leisure, and sports equipment; medical devices; monitoring and control instruments; automatic dispensers; and semiconductor devices.
Passivation removes free iron from stainless steel to help increase the steel's rust resistance and render it passive. RP Abrasives uses a citric acid bath in conjunction with a proprietary process that guarantees RoHS and RoHS 2 compliance, while also meeting required ASTM A-967 and AMS 2700 industry standards.


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They broke up due to record label problems, and Twiztid was born. They changed their names to Jamie Madrox and Monoxide Child, as Sol went on to make his own group, Halfbreed. Twiztid moved on to Psychopathic Records, Insane Clown Posse's label. They made a album, Mostasteless, but was only released in the Detriot area. Later, they rereleased this album nationally, but with a few different tracks and new art designs. They went on concert tours along side ICP, and they ripped up the crowds!
a (somewhat) current list of albums includes (in order of release):
This list does not include releases from their House Of Krazees era, or appearences on other artists records (but including Three 6 Mafia, Insane Clown Posse, and included on soundtracks/compilations).
They were formerly part of a three-man group known as the House of Krazees, but left the group when the third member decided to sell out and completely change his style to try to make money. Twiztid got their start (as Twiztid) opening for the Insane Clown Posse on several tours, and it's extremely rare to see a Twiztid fan who hasn't heard of ICP, as well as a House of Krazees fan that was down before Twiztid. Twiztid has no love for their former House of Krazees days, mostly because they believe the third member deserves no respect. (Name left out because quite simply, he's not worth knowing about)
Back story: They're zombie servants of the Dark Carnival, although their role at this time is unclear. They rap mostly about being different, dead stuff, getting with women, smoking weed, and being connected to their fans, who are known as Juggalos. The members of Twiztid, Jamie Madrox and the Monoxide Child, have milkwhite faces with black around their eyes, which consist only of a pupil. Madrox has long rubberbanded black braids, and Monoxide has wispy strands(dreads?) of hair that are rubberbanded only at the roots.
The members of Twiztid are also members of the horrorcore group "Dark Lotus" along with labelmates Insane Clown Posse, and of the gangster rap group "The Psychopathic Rydas" with labelmates Insane Clown Posse and Blaze Ya Dead Homie.
Current albums:
Mostasteless (Released late 1998) - Their first album, it featured a couple of tracks from their House of Krazees days, as well as some new tracks with music by Mike E. Clark. Label mates Insane Clown Posse appeared on a couple of tracks on this album.Tracks: Intro, 2nd Hand Smoke, Diemother****erdie, Smoke Break, Murder, Murder, Murder, First Day Out (ICP cover song originally appearing on the Carnival of Carnage album), Somebody's Dissin U, Meat Cleaver w/Myzery and ICP, How Does It Feel?, She Ain't Afraid, What the ****?, Another Smoke Break, $85 an hour w/ICP, Renditions of Reality
Rock the Dead single (Released late 1999 as a promo for the upcoming album) - Extremely rare, supposedly only released to radio stations, and most threw it out. It contains only two tracks, the Radio Edit and the Album Versions of "Rock the Dead"
Mostasteless reissue (Released late 1999) - Reissue with about half new tracks. Twiztid's style began to emerge on this albumTracks: Intro, 2nd Hand Smoke, Diemother****erdie, Rock the Dead, Spin the Bottle w/ICP, Blink, How Does It Feel?, $85 an hour w/ICP, First Day Out (ICP cover song from the Carnival of Carnage album, What the ****?, Bury Me Alive, Hound Dogs w/ICP, Renditions of Reality
The Cryptic Collection (Released Summer 2000 at The Gathering of the Juggalos) - A collection of old House of Krazee tracks, Twiztid remixes, and unreleased/rare tracks. This album had two different covers, one of Twiztid back in their oldschool days, and one with Michael Myers and Jason Voorhees on the front. Tracks: Intro, What the ****? (Extra Crispy Mix), I Could, Ain't a Damn Thing Changed, Bad Dream, Somebody's Dissin U (Original version featuring Blaze, Blam, Something Weird, Meat Cleaver w/Myzery and ICP, Dr. Jekyll and Mr. Bones (Mr. Bones's first track), Renditions of Reality (Remix), Put It Down by Blaze. There's a hidden track, too.
Freek Show (Released Halloween 2000) (Misspelling intentional) - Twiztid produced this entire album by themselves w/Fritz the Cat, except for the track "Maniac Killa" which had beats by Shaggy 2 Dope of the Insane Clown Posse. It features more of a rock feel than their previous albums, while not coming anywhere near rapcore. This album marked Twiztid coming into their own, and they started headlining their own tours instead of opening up for Psychopathic labelmates ICP.Tracks: Intro, Mutant X, We Don't Die, Fall Apart, **** on the First Date, Do You Really Know?, Leave Me Alone, People Are Strange (Doors cover), All I Ever Wanted w/ICP, I Wanna Be, Bagz, What the Dead Like, Empty, Where Itz Going Down w/Blaze and the Three 6 Mafia, Broken Wingz, Maniac Killa w/ICP and Blaze, Different, and I'm Alright. There's also a hidden track consisting of messages left by Juggalos on the Twiztid hotline.
Cryptic Collection II: The Collected works of Madrox and Monoxide (Released June 2001 during the Freek Show tour) More unreleased material and House of Krazees tracks.Tracks: Freek Show (Intro 2), Murder Murder Murder, Liquid Friend, I Remember, Smoke Break, Why The Children?, I Don't Care, She Ain't Afraid, Home Bound, Unrational, We Don't Die (Non-Rock Version), Another Smoke Break, Juggalo Party, Drunken Ninja Master
A Very Twiztid Christmas: (Released online, December 2002) A Christmas song from Twiztid, featuring their friend Blaze. A sort of parody of the song "Gin and Juice" off an old Snoop Doggy Dogg album. Also features Shaggy 2 Dope of the Insane Clown Posse in a short bit during the chorus. Before the actual song is a short skit featuring Big Stank and Lil Poot from the movie Big Money Hustlas. This was supposed to be part of a 3-track Christmas EP, but production time and distribution wouldn't have gotten it out in time.
Mirror Mirror: (Released April 9th, 2002) A surprise EP from Twiztid, goes away from the rock sound that permeated Freek Show and focuses more on hip-hop beats.Tracks: Mirror, Reflection, The World, 4 Thoze of U f/Blaze, Through Your Eyez, Whatz That!?!, Leff Field (Monoxide f/Violent J), Dirty Lil Girl, Cnt, Alone, Your the Reazon
Twiztid has also released a video called Behind the Freek Show, which is a parody of the VH1 series Behind the Music. This video details Twiztid growing up, and also contains a video for the Twiztid song "We Don't Die" with appearances by Violent J, Shaggy 2 Dope, Blaze Ya Dead Homie, Michael Myers, Jason Voorhees, and several other people closely associated with Psychopathic Records. In this video, Twiztid in facepaint kills off the "normal" versions of themselves by digging a hole, throwing the bodies in it, and soaking them in gasoline which Monoxide Child ignites with a joint. This video was released on DVD in February 2000.
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Desiderius Erasmus
Desiderius Erasmus | |
Desiderius Erasmus in 1523 as depicted by Hans Holbein the Younger. The Greek and Latin words on the book translate to "The Herculean Labours of Erasmus of Rotterdam".
Born |
c. Rotterdam, Burgundian Netherlands |
27 October 1466
Died |
12 July 1536 Basel, Old Swiss Confederacy |
(aged 69)
Other names | Desiderius Erasmus Roterodamus, Erasmus of Rotterdam |
Era | Renaissance philosophy |
Region | Western philosophy |
Main interests
Christian philosophy, Renaissance humanism |
Desiderius Erasmus Roterodamus (; 27 October[1] 1466 – 12 July 1536), known as Erasmus of Rotterdam, or simply Erasmus, was a Dutch Renaissance humanist, Catholic priest, social critic, teacher, and theologian.
Erasmus was a classical scholar who wrote in a pure Latin style. Amongst humanists, he enjoyed the sobriquet "Prince of the Humanists"; he has been called "the crowning glory of the Christian humanists".[2] Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament. These raised questions that would be influential in the Protestant Reformation and Catholic Counter-Reformation. He also wrote On Free Will,[3] The Praise of Folly, Handbook of a Christian Knight, On Civility in Children, Copia: Foundations of the Abundant Style, Julius Exclusus, and many other works.
Erasmus lived against the backdrop of the growing European religious Reformation; but while he was critical of the abuses within the Church and called for reform, he kept his distance from Luther and Melanchthon and continued to recognise the authority of the pope. Erasmus emphasized a middle way, with a deep respect for traditional faith, piety and grace, and rejected Luther's emphasis on faith alone. Erasmus therefore remained a member of the Catholic Church all his life.[4] Erasmus remained committed to reforming the Church and its clerics' abuses from within. He also held to Catholic doctrines such as that of free will, which some Reformers rejected in favour of the doctrine of predestination. His middle road approach disappointed and even angered scholars in both camps.
Erasmus died suddenly in Basel in 1536 while preparing to return to Brabant, and was buried in the Basel Minster, the former cathedral of the city.[5] A bronze statue of him was erected in his city of birth in 1622, replacing an earlier work in stone.
Erasmus was his baptismal name, given after St. Erasmus of Formiae. Desiderius was a self-adopted additional name, which he used from 1496. The Roterodamus in his scholarly name is the Latinized adjectival form for the city of Rotterdam.
- Early life 1
- Ordination and monastic experience 2
- Education and scholarship 3
- Publication of the Greek New Testament 4
Beginnings of Protestantism 5
- Attempts at impartiality in dispute 5.1
- Disagreement with Luther 5.2
- Free will 5.3
- Religious toleration 5.4
- Sacraments 5.5
- Death 6
Writings 7
- Sileni Alcibiadis (1515) 7.1
- Legacy 8
- Representations 9
- Works 10
- See also 11
- References 12
Further reading 13
- Primary sources 13.1
- External links 14
Early life
Desiderius Erasmus was born in Holland on the 27th of October in the late 1460s.[6][7] Some people maintain that he was called Geert Geerts (also Gerhard Gerhards or Gerrit Gerritsz),[8] but of this there is no proof.[9] He was born in Rotterdam, although there is no sufficient record confirming this. On a well-known wooden picture is indicated: Goudæ conceptus, Roterodami natus (Latin: conceived in Gouda; born in Rotterdam). According to an article by historian Renier Snooy (1478-1537), Erasmus was born in Gouda.
The exact year of his birth is debated, with most biographers citing the year as 1466.[6] Some evidence confirming 1466 can be found in Erasmus's own words: of twenty-three statements Erasmus made about his age, all but one of the first fifteen indicate 1466.[10] He was christened "Erasmus" after the saint of that name.[11] Although associated closely with Rotterdam, he lived there for only four years, never to return. Information on his family and early life comes mainly from vague references in his writings. His parents were not legally married. His father, Gerard, was a Catholic priest and curate in Gouda.[12] Little is known of his mother other than that her name was Margaretha Rogerius (Latinized form of Dutch surname 'Rutgers')[13] and she was the daughter of a physician from Zevenbergen; she may have been Gerard's housekeeper.[6][12][14] Although he was born out of wedlock, Erasmus was cared for by his parents until their early deaths from the plague in 1483; but he felt his origin to be a stain, and threw a smoke-screen around his youth.[12]
Erasmus was given the highest education available to a young man of his day, in a series of monastic or semi-monastic schools. At the age of nine, he and his older brother Peter were sent to one of the best Latin schools in the Netherlands, located at Deventer and owned by the chapter clergy of the Lebuïnuskerk (St. Lebuin's Church),[6] though some earlier biographies assert it was a school run by the Brethren of the Common Life.[6] During his stay there the curriculum was renewed by the principal of the school, Alexander Hegius. For the first time ever Greek was taught at a lower level than a university in Europe, and this is where he began learning it.[15] He also gleaned there the importance of a personal relationship with God but eschewed the harsh rules and strict methods of the religious brothers and educators. His education there ended when plague struck the city about 1483, and his mother, who had moved there to provide a home for her sons, died of the infection.[6]
Ordination and monastic experience
In 1492, poverty forced Erasmus into the consecrated life.[16] He took vows as a canon regular at the canonry of Stein, in South Holland, and was ordained to the Catholic priesthood at about the age of 25, but he never seemed to have actively worked as a priest for a longer time, and certain tenets of life in Religious Orders were among the chief objects of his attack in his lifelong assault upon Church excesses.
While at Stein, Erasmus fell in love with a fellow canon, Servatius Rogerus,[17] and wrote a series of passionate letters in which he called Rogerus "half my soul". He wrote, "I have wooed you both unhappily and relentlessly".[18][19] This correspondence contrasts sharply with the generally detached and much more restrained attitude he showed in his later life. Later, while tutoring in Paris, he was suddenly dismissed by the guardian of Thomas Grey. Some have taken this as evidence of an illicit affair.[20] No personal denunciation was made of Erasmus during his lifetime, however, and he took pains in later life to distance these earlier episodes by condemning sodomy in his works, and praising sexual desire in marriage between men and women.[21]
Soon after his priestly ordination, he got his chance to leave the canonry when offered the post of secretary to the Bishop of Cambrai, Henry of Bergen, on account of his great skill in Latin and his reputation as a man of letters. To allow him to accept that post, he was given a temporary dispensation from his religious vows on the grounds of poor health and love of Humanistic studies, though he remained a priest. Pope Leo X later made the dispensation permanent, a considerable privilege at the time.
Education and scholarship
In 1495, with Bishop Henry's consent and a stipend, he went on to study at the University of Paris, in the Collège de Montaigu, a centre of reforming zeal, under the direction of the ascetic Jan Standonck, of whose rigors Erasmus complained. The University was then the chief seat of Scholastic learning, but already coming under the influence of Renaissance humanism. For instance, Erasmus became an intimate friend of an Italian Humanist Publio Fausto Andrelini, poet and "professor of humanity" in Paris.
The chief centres of Erasmus's activity were Paris, Leuven (in the Duchy of Brabant), England, and Basel; yet he never belonged firmly in any one of these places. In 1499 he was invited by William Blount, 4th Baron Mountjoy to accompany him on his return to England. Erasmus "ever susceptible to the charms of attractive, well-connected, and rich young men" agreed.[22] His time in England was fruitful in the making of lifelong friendships with the leaders of English thought in the days of King Henry VIII: John Colet, Thomas More, John Fisher, Thomas Linacre and William Grocyn. At the University of Cambridge, he was the Lady Margaret's Professor of Divinity and had the option of spending the rest of his life as an English professor. He stayed at Queens' College, Cambridge from 1510 to 1515.[23] His rooms were in the "I" staircase of Old Court, and he famously hated English ale and English weather. He suffered from poor health and complained that Queens' could not supply him with enough decent wine (wine was the Renaissance medicine for gallstones, from which Erasmus suffered). Until the 19th century, Queens' College used to have a corkscrew that was purported to be "Erasmus' corkscrew" which was a third of a metre long, though today the college still has what it calls "Erasmus' chair".[24] Today Queens' College has an Erasmus Building and an Erasmus Room. His legacy is marked for someone who complained bitterly about the lack of comforts and luxuries to which he was accustomed. As Queens' was an unusually humanist-leaning institution in the 16th century, Queens' College Old Library still houses many first editions of Erasmus' publications, many of which were acquired during that period by bequest or purchase, including Erasmus' New Testament translation which is signed by friend and Polish religious reformer John Lasky.[25] Erasmus' friend, Chancellor John Fisher, was president of Queens' College from 1505 to 1508. His friendship with Fisher is the reason he chose to stay at Queens' while lecturing in Greek at the University.[26]
In 1499, while in England, Erasmus was particularly impressed by the Bible teaching of John Colet who pursued a style more akin to the church fathers than the Scholastics. This prompted him, upon his return from England, to master the Greek language, which would enable him to study theology on a more profound level and to prepare a new edition of Jerome's Bible translation. On one occasion he wrote Colet:"I cannot tell you, dear Colet, how I hurry on, with all sails set, to holy literature. How I dislike everything that keeps me back, or retards me".[16]Despite a chronic shortage of money, he succeeded in learning Greek by an intensive, day-and-night study of three years, continuously begging his friends to send him books and money for teachers in his letters.[27] Discovery in 1506 of Lorenzo Valla's New Testament Notes encouraged Erasmus to continue the study of the New Testament.[28]
Erasmus preferred to live the life of an independent scholar and made a conscious effort to avoid any actions or formal ties that might inhibit his freedom of intellect and literary expression. Throughout his life, he was offered many positions of honor and profit throughout the academic world but declined them all, preferring the uncertain but sufficient rewards of independent literary activity. From 1506 to 1509, he was in Italy: in 1506 he graduated as Doctor of Divinity at the Turin University, and he spent part of the time as a proofreader at the publishing house of Aldus Manutius in Venice. According to his letters, he was associated with the Venetian natural philosopher, Giulio Camillo,[29] but, apart from this, he had a less active association with Italian scholars than might have been expected.
His residence at Leuven, where he lectured at the Catholic University, exposed Erasmus to much criticism from those ascetics, academics and clerics hostile to the principles of literary and religious reform and the loose norms of the Renaissance adherents to which he was devoting his life. In 1517, he supported the foundation at the University, by his friend Jeroen Van Busleyden, of the Collegium Trilingue for the study of Hebrew, Latin, and Greek—after the model of the College of the Three Languages at the University of Alcalá. However, feeling that the lack of sympathy which prevailed at Leuven at that time was actually a form of mental persecution, he sought refuge in Basel, where under the shelter of Swiss hospitality he could express himself freely. Admirers from all quarters of Europe visited him there and he was surrounded by devoted friends, notably developing a lasting association with the great publisher Johann Froben.
Only when he had mastered Latin did he begin to express himself on major contemporary themes in celibacy or monastical lifestyles. He saw himself as a preacher of righteousness by an appeal to reason, applied frankly and without fear of the magisterium. He always intended to remain faithful to Catholic doctrine, and therefore was convinced he could criticize frankly virtually everyone and everything. Aloof from entangling obligations, Erasmus was the centre of the literary movement of his time, corresponding with more than five hundred men in the worlds of politics and of thought.
Publication of the Greek New Testament
The first New Testament printed in Greek was part of the Complutensian Polyglot. This portion was printed in 1514, but publication was delayed until 1522 by waiting for the Old Testament portion, and the sanction of Pope Leo X.[30] Erasmus had been working for years on two projects: a collation of Greek texts and a fresh Latin New Testament. In 1512, he began his work on this Latin New Testament. He collected all the Vulgate manuscripts he could find to create a critical edition. Then he polished the Latin. He declared, "It is only fair that Paul should address the Romans in somewhat better Latin."[31] In the earlier phases of the project, he never mentioned a Greek text:
- "My mind is so excited at the thought of emending Jerome's text, with notes, that I seem to myself inspired by some god. I have already almost finished emending him by collating a large number of ancient manuscripts, and this I am doing at enormous personal expense."[32]
While his intentions for publishing a fresh Latin translation are clear, it is less clear why he included the Greek text. Though some speculate that he intended to produce a critical Greek text or that he wanted to beat the Complutensian Polyglot into print, there is no evidence to support this. He wrote, "There remains the New Testament translated by me, with the Greek facing, and notes on it by me."[33] He further demonstrated the reason for the inclusion of the Greek text when defending his work:
- "But one thing the facts cry out, and it can be clear, as they say, even to a blind man, that often through the translator's clumsiness or inattention the Greek has been wrongly rendered; often the true and genuine reading has been corrupted by ignorant scribes, which we see happen every day, or altered by scribes who are half-taught and half-asleep."[34]
So he included the Greek text to permit qualified readers to verify the quality of his Latin version. But by first calling the final product Novum Instrumentum omne ("All of the New Teaching") and later Novum Testamentum omne ("All of the New Testament") he also indicated clearly that he considered a text in which the Greek and the Latin versions were consistently comparable to be the essential core of the church's New Testament tradition.
In a way it is legitimate to say that Erasmus "synchronized" or "unified" the Greek and the Latin traditions of the New Testament by producing an updated version of either simultaneously. Both being part of canonical tradition, he clearly found it necessary to ensure that both were actually presenting the same content. In modern terminology, he made the two traditions "compatible". This is clearly evidenced by the fact that his Greek text is not just the basis for his Latin translation, but also the other way round: there are numerous instances where he edits the Greek text to reflect his Latin version. For instance, since the last six verses of Revelation were missing from his Greek manuscript, Erasmus translated the Vulgate's text back into Greek. Erasmus also translated the Latin text into Greek wherever he found that the Greek text and the accompanying commentaries were mixed up, or where he simply preferred the Vulgate's reading to the Greek text.[35]
Erasmus said it was "rushed into print rather than edited",[36] resulting in a number of transcription errors. After comparing what writings he could find, Erasmus wrote corrections between the lines of the manuscripts he was using (among which was Minuscule 2) and sent them as proofs to Froben.[37] His hurried effort was published by his friend Johann Froben of Basel in 1516 and thence became the first published Greek New Testament, the Novum Instrumentum omne, diligenter ab Erasmo Rot. Recognitum et Emendatum. Erasmus used several Greek manuscript sources because he did not have access to a single complete manuscript. Most of the manuscripts were, however, late Greek manuscripts of the Byzantine textual family and Erasmus used the oldest manuscript the least because "he was afraid of its supposedly erratic text."[38] He also ignored much older and better manuscripts that were at his disposal.[39]
In the second (1519) edition, the more familiar term Testamentum was used instead of Instrumentum. This edition was used by Martin Luther in his German translation of the Bible, written for people who could not understand Latin. Together, the first and second editions sold 3,300 copies. By comparison, only 600 copies of the Complutensian Polyglot were ever printed. The first and second edition texts did not include the passage (1 John 5:7–8) that has become known as the Comma Johanneum. Erasmus had been unable to find those verses in any Greek manuscript, but one was supplied to him during production of the third edition. That manuscript is now thought to be a 1520 creation from the Latin Vulgate, which likely got the verses from a fifth-century marginal gloss in a Latin copy of I John. The Roman Catholic Church decreed that the Comma Johanneum was open to dispute (June 2, 1927), and it is rarely included in modern scholarly translations.
The third edition of 1522 was probably used by Tyndale for the first English New Testament (Worms, 1526) and was the basis for the 1550 Robert Stephanus edition used by the translators of the Geneva Bible and King James Version of the English Bible. Erasmus published a definitive fourth edition in 1527 containing parallel columns of Greek, Latin Vulgate and Erasmus's Latin texts. In this edition Erasmus also supplied the Greek text of the last six verses of Revelation (which he had translated from Latin back into Greek in his first edition) from Cardinal Ximenez's Biblia Complutensis. In 1535 Erasmus published the fifth (and final) edition which dropped the Latin Vulgate column but was otherwise similar to the fourth edition. Later versions of the Greek New Testament by others, but based on Erasmus's Greek New Testament, became known as the Textus Receptus.
Erasmus dedicated his work to Pope Leo X as a patron of learning and regarded this work as his chief service to the cause of Christianity. Immediately afterward, he began the publication of his Paraphrases of the New Testament, a popular presentation of the contents of the several books. These, like all of his writings, were published in Latin but were quickly translated into other languages, with his encouragement.
Beginnings of Protestantism
Attempts at impartiality in dispute
Martin Luther's movement began in the year following the publication of the New Testament and tested Erasmus' character. The issues between growing religious movements, which would later become known as Protestantism, and the Catholic Church had become so clear that few could escape the summons to join the debate. Erasmus, at the height of his literary fame, was inevitably called upon to take sides, but partisanship was foreign to his nature and his habits. In all his criticism of clerical follies and abuses, he had always protested that he was not attacking the Church itself or its doctrines, and had no enmity toward churchmen. The world had laughed at his satire, but few had interfered with his activities. He believed that his work so far had commended itself to the best minds and also to the dominant powers in the religious world.
Erasmus did not build a large body of supporters with his letters. He chose to write in Greek and Latin, the languages of scholars. His critiques reached an elite, but small audience.[40]
Disagreement with Luther
"Free will does not exist", according to Luther in his letter De Servo Arbitrio to Erasmus translated into German by Justus Jonas (1526) in that sin makes human beings completely incapable of bringing themselves to God. Noting Luther's criticism of the Catholic Church, Erasmus described him as "a mighty trumpet of gospel truth" while agreeing, "It is clear that many of the reforms for which Luther calls are urgently needed."[41] He had great respect for Luther, and Luther spoke with admiration of Erasmus's superior learning. Luther hoped for his cooperation in a work which seemed only the natural outcome of his own. In their early correspondence, Luther expressed boundless admiration for all Erasmus had done in the cause of a sound and reasonable Christianity and urged him to join the Lutheran party. Erasmus declined to commit himself, arguing that to do so would endanger his position as a leader in the movement for pure scholarship which he regarded as his purpose in life. Only as an independent scholar could he hope to influence the reform of religion. When Erasmus hesitated to support him, the straightforward Luther became angered that Erasmus was avoiding the responsibility due either to cowardice or a lack of purpose. However, any hesitancy on the part of Erasmus stemmed, not from lack of courage or conviction, but rather from a concern over the mounting disorder and violence of the reform movement. To Philip Melanchthon in 1524 he wrote:
I know nothing of your church; at the very least it contains people who will, I fear, overturn the whole system and drive the princes into using force to restrain good men and bad alike. The gospel, the word of God, faith, Christ, and Holy Spirit – these words are always on their lips; look at their lives and they speak quite another language.[42]
Again, in 1529, he writes "An epistle against those who falsely boast they are Evangelicals"[43] to Vulturius Neocomus (Gerardus Geldenhouwer). Here Erasmus complains of the doctrines and morals of the Reformers:
You declaim bitterly against the luxury of priests, the ambition of bishops, the tyranny of the Roman Pontiff, and the babbling of the sophists; against our prayers, fasts, and Masses; and you are not content to retrench the abuses that may be in these things, but must needs abolish them entirely...
Look around on this 'Evangelical' generation,[44] and observe whether amongst them less indulgence is given to luxury, lust, or avarice, than amongst those whom you so detest. Show me any one person who by that Gospel has been reclaimed from drunkenness to sobriety, from fury and passion to meekness, from avarice to liberality, from reviling to well-speaking, from wantonness to modesty. I will show you a great many who have become worse through following it....The solemn prayers of the Church are abolished, but now there are very many who never pray at all....
I have never entered their conventicles, but I have sometimes seen them returning from their sermons, the countenances of all of them displaying rage, and wonderful ferocity, as though they were animated by the evil spirit....
Who ever beheld in their meetings any one of them shedding tears, smiting his breast, or grieving for his sins ?... Confession to the priest is abolished, but very few now confess to God.... They have fled from Judaism that they may become Epicureans.[45]
Apart from these perceived moral failings of the Reformers, Erasmus also dreaded any change in doctrine, citing the long history of the Church as a bulwark against innovation. In book I of his Hyperaspistes he puts the matter bluntly to Luther:
We are dealing with this: Would a stable mind depart from the opinion handed down by so many men famous for holiness and miracles, depart from the decisions of the Church, and commit our souls to the faith of someone like you who has sprung up just now with a few followers, although the leading men of your flock do not agree either with you or among themselves – indeed though you do not even agree with yourself, since in this same Assertion[46] you say one thing in the beginning and something else later on, recanting what you said before.[47]
Continuing his chastisement of Luther—and undoubtedly put off by the notion of there being "no pure interpretation of Scripture anywhere but in Wittenberg"[48] – Erasmus touches upon another important point of the controversy:
You stipulate that we should not ask for or accept anything but Holy Scripture, but you do it in such a way as to require that we permit you to be its sole interpreter, renouncing all others. Thus the victory will be yours if we allow you to be not the steward but the lord of Holy Scripture.[49]Though he remained firmly neutral, each side accused him of siding with the other, perhaps because of his neutrality. It was not for lack of fidelity with either side but a desire for fidelity with them both:
"I detest dissension because it goes both against the teachings of Christ and against a secret inclination of nature. I doubt that either side in the dispute can be suppressed without grave loss."[50]
In his catechism (entitled Explanation of the Apostles' Creed) (1533), Erasmus took a stand against Luther's teaching by asserting the unwritten Sacred Tradition as just as valid a source of revelation as the Bible, by enumerating the Deuterocanonical books in the canon of the Bible and by acknowledging seven sacraments.[51] He called "blasphemers" anyone who questioned the perpetual virginity of Mary.[52] However, he supported lay access to the Bible.[52]
In a letter to [53]
Erasmus was accused by the monks against the Reformation, that he had:"prepared the way and was responsible for Martin Luther. Erasmus, they said, had laid the egg, and Luther had hatched it. Erasmus wittily dismissed the charge, claiming that Luther had hatched a different bird entirely.".[54]
Free will
Twice in the course of the great discussion, he allowed himself to enter the field of doctrinal controversy, a field foreign to both his nature and his previous practice. One of the topics he dealt with was free will, a crucial question. In his De libero arbitrio diatribe sive collatio (1524), he lampoons the Lutheran view on free will. He lays down both sides of the argument impartially. The "Diatribe" did not encourage any definite action; this was its merit to the Erasmians and its fault in the eyes of the Lutherans. In response, Luther wrote his De servo arbitrio (On the Bondage of the Will) (1525), which attacks the "Diatribe" and Erasmus himself, going so far as to claim that Erasmus was not a Christian. Erasmus responded with a lengthy, two-part Hyperaspistes (1526–27). In this controversy Erasmus lets it be seen that he would like to claim more for free will than St. Paul and St. Augustine seem to allow according to Luther's interpretation.[55] For Erasmus the essential point is that humans have the freedom of choice.[56] The conclusions Erasmus reached drew upon a large array of notable authorities, including, from the Patristic period, Origen, John Chrysostom, Ambrose, Jerome, and Augustine, in addition to many leading Scholastic authors, such as Thomas Aquinas and Duns Scotus. The content of Erasmus' works also engaged with later thought on the state of the question, including the perspectives of the via moderna school and of Lorenzo Valla, whose ideas he rejected.
As the popular response to Luther gathered momentum, the social disorders, which Erasmus dreaded and Luther disassociated himself from, began to appear, including the German Peasants' War, the Anabaptist disturbances in Germany and in the Low Countries, iconoclasm and the radicalization of peasants across Europe. If these were the outcomes of reform, he was thankful that he had kept out of it. Yet he was ever more bitterly accused of having started the whole "tragedy" (as the Catholics dubbed Protestantism).
When the city of Basel was definitely and officially "reformed" in 1529, Erasmus gave up his residence there and settled in the imperial town of Freiburg im Breisgau.
Religious toleration
Certain works of Erasmus laid a foundation for religious toleration. For example, in De libero arbitrio, opposing certain views of Martin Luther, Erasmus noted that religious disputants should be temperate in their language, "because in this way the truth, which is often lost amidst too much wrangling may be more surely perceived." Gary Remer writes, "Like Cicero, Erasmus concludes that truth is furthered by a more harmonious relationship between interlocutors."[57] Although Erasmus did not oppose the punishment of heretics, in individual cases he generally argued for moderation and against the death penalty. He wrote, "It is better to cure a sick man than to kill him."[58]
A test of the Reformation was the doctrine of the sacraments, and the crux of this question was the observance of the Eucharist. In 1530, Erasmus published a new edition of the orthodox treatise of Algerus against the heretic Berengar of Tours in the eleventh century. He added a dedication, affirming his belief in the reality of the Body of Christ after consecration in the Eucharist, commonly referred to as transubstantiation. The sacramentarians, headed by Œcolampadius of Basel, were, as Erasmus says, quoting him as holding views similar to their own in order to try to claim him for their schismatic and "erroneous" movement.
When his strength began to fail, he decided to accept an invitation by Queen Mary of Hungary, Regent of the Netherlands, to move from Freiburg to Brabant. However, during preparations for the move in 1536, he suddenly died from an attack of dysentery during a visit to Basel.[59] He had remained loyal to the papal authorities in Rome, but he did not receive the last rites of the Catholic Church; and whether he asked for a priest or not is nowhere mentioned in the reports of his death. This is consistent with his view that outward signs were not important; what mattered was the believer's direct relationship with God, which he noted "as the [Catholic] church believes".[60] He was buried with great ceremony in the Basel Minster (the former cathedral) there.[5]
His last words, as recorded by his friend Beatus Rhenanus, were apparently "lieve God" (Dutch: Dear God).[61] A bronze statue of him was erected in the city of his birth in 1622, replacing an earlier work in stone.
Erasmus wrote both on ecclesiastic subjects and those of general human interest. He seems to have regarded the latter as trifling, a leisure activity. By the 1530s, the writings of Erasmus accounted for 10 to 20 percent of all book sales in Europe.[62] He is credited with coining the adage, "In the land of the blind, the one-eyed man is king." With the collaboration of Publio Fausto Andrelini, he formed a Paremiography (collection) of Latin proverbs and adages, commonly titled Adagia. Erasmus is also generally credited with originating the phrase "Pandora's box", arising through an error in his translation of Hesiod's Pandora in which he confused pithos (storage jar) with pyxis (box).
His more serious writings begin early with the Enchiridion militis Christiani, the "Handbook of the Christian Soldier" (1503) (translated into English a few years later by the young William Tyndale). (A more literal translation of enchiridion - 'dagger' - has been likened to "the spiritual equivalent of the modern Swiss Army knife.")[63] In this short work, Erasmus outlines the views of the normal Christian life, which he was to spend the rest of his days elaborating. The chief evil of the day, he says, is formalism - going through the motions of tradition without understanding their basis in the teachings of Christ. Forms can teach the soul how to worship God, or they may hide or quench the spirit. In his examination of the dangers of formalism, Erasmus discusses monasticism, saint worship, war, the spirit of class and the foibles of "society."
The Enchiridion is more like a sermon than a satire. With it Erasmus challenged common assumptions, painting the clergy as educators who should share the treasury of their knowledge with the laity. He emphasized personal spiritual disciplines, and called for a reformation which he characterized as a collective return to the Fathers and Scripture. Most importantly, he extolled the reading of scripture as vital because of its power to transform and motivate toward love. Much like the Brethren of the Common Life, he wrote that the New Testament is the law of Christ people are called to obey and that Christ is the example they are called to imitate.
According to Ernest Barker, "Besides his work on the New Testament, Erasmus laboured also, and even more arduously, on the early Fathers...Among the Latin Fathers he edited the works of St Jerome, St Hilary, and St Augustine; among the Greeks he worked on Irenaeus, Origen and Chrysostom."[64]
Erasmus also wrote of the legendary Frisian freedom fighter and rebel Pier Gerlofs Donia (Greate Pier), though more often in criticism than in praise of his exploits. Erasmus saw him as a dim, brutal man who preferred physical strength to wisdom.[65]
One of Erasmus's best-known works, inspired by De triumpho stultitiae (written by Italian humanist Faustino Perisauli), is The Praise of Folly, published under the double title Moriae encomium (Greek, Latinised) and Laus stultitiae (Latin).[66] A satirical attack on superstitions and other traditions of European society in general and the western Church in particular, it was written in 1509, published in 1511, and dedicated to Sir Thomas More.
The Institutio principis Christiani (Education of a Christian Prince) (Basel, 1516) was written as advice to the young king Charles of Spain (later Charles V, Holy Roman Emperor). Erasmus applies the general principles of honor and sincerity to the special functions of the Prince, whom he represents throughout as the servant of the people. Education was published in 1516, three years after[67] Niccolò Machiavelli's The Prince; a comparison between the two is worth noting. Machiavelli stated that, to maintain control by political force, it is safer for a prince to be feared than loved. Erasmus preferred for the prince to be loved, and strongly suggested a well-rounded education in order to govern justly and benevolently and avoid becoming a source of oppression.
As a result of his reformatory activities, Erasmus found himself at odds with both the great parties. His last years were embittered by controversies with men toward whom he was sympathetic. Notable among these was Ulrich von Hutten, a brilliant but erratic genius, who had thrown himself into the Lutheran cause and declared that Erasmus, if he had a spark of honesty, would do the same. In his reply in 1523, Spongia adversus aspergines Hutteni, Erasmus displays his skill in semantics. He accuses Hutten of having misinterpreted his utterances about reform and reiterates his determination never to break with the Church.
The Ciceronianus came out in 1528, attacking the style of Latin that was based exclusively and fanatically on Cicero's writings. Etienne Dolet wrote a riposte titled Erasmianus in 1535.
Erasmus's last major work, published the year of his death, is the Ecclesiastes or "Gospel Preacher" (Basel, 1536), in which he comments on the function of preaching.
Sileni Alcibiadis (1515)
Erasmus's Sileni Alcibiadis is one of his most direct assessments of the need for Church reform. Johann Froben published it first within a revised edition of the Adagia in 1515, then as a stand-alone work in 1517. This essay has been likened to John Colet's Convocation Sermon, though the styles differ.
Sileni is the plural (Latin) form of Silenus, a creature often related to the Roman wine god Bacchus and represented in pictorial art as inebriated, merry revellers, variously mounted on donkeys, singing, dancing, playing flutes etc. Alcibiades was a Greek politician in the 5th century BCE and a general in the Peloponnesian War; he figures here more as a character written into some of Plato's dialogues—a young, debauched playboy whom Socrates tries to convince to seek truth instead of pleasure, wisdom instead of pomp and splendor.
The term Sileni—especially when juxtaposed with the character of Alcibiades—can therefore be understood as an evocation of the notion that something on the inside is more expressive of a person's character than what one sees on the outside. For instance, something or someone ugly on the outside can be beautiful on the inside, which is one of the main points of Plato's dialogues featuring Alcibiades and the Symposion, in which Alcibiades also appears.
In support of this, Erasmus states, "Anyone who looks closely at the inward nature and essence will find that nobody is further from true wisdom than those people with their grand titles, learned bonnets, splendid sashes and bejeweled rings, who profess to be wisdom's peak". Erasmus lists several Sileni and then questions whether Christ is the most noticeable Silenus of them all. The Apostles were Sileni since they were ridiculed by others. He believes that the things which are the least ostentatious can be the most significant, and that the Church constitutes all Christian people—that despite contemporary references to clergy as the whole of the Church, they are merely its servants. He criticizes those that spend the Church's riches at the people's expense. The true point of the Church is to help people lead Christian lives. Priests are supposed to be pure, yet when they stray away, no one condemns them. He criticizes the riches of the popes, believing that it would be better for the Gospel to be most important.
The popularity of his books is reflected in the number of editions and translations that have appeared since the sixteenth century. Ten columns of the catalogue of the British Library are taken up with the enumeration of the works and their subsequent reprints. The greatest names of the classical and patristic world are among those translated, edited or annotated by Erasmus, including Saint Ambrose, Aristotle, Saint Augustine, Saint Basil, Saint John Chrysostom, Cicero and Saint Jerome.
In his native Rotterdam, the University and Gymnasium Erasmianum have been named in his honor. In 2003, a poll showing that most Rotterdammers believed Erasmus to be the designer of the local "Erasmus Bridge" instigated the founding of the Erasmus House,[68] dedicated to celebrating Erasmus's legacy. Three moments in Erasmus's life are celebrated annually. On 1 April, the city celebrates the publication of his best-known book The Praise of Folly. On 11 July, the Night of Erasmus celebrates the lasting influence of his work. His birthday is celebrated on October 28.
Erasmus's reputation and the interpretations of his work have varied over time. Following his death, there was a long period of time when his countrymen mourned his death. Moderate Catholics felt that he had been a leading figure in attempts to reform the Church, while Protestants recognized his initial support for Luther's ideas and the groundwork he laid for the future Reformation. By the 1560s, however, there was a marked change in reception.
The Catholic Counter-Reformation movement often condemned Erasmus as having "laid the egg that hatched the Reformation." Their critique of him was based principally on his not being strong enough in his criticism of Luther, not seeing the dangers (from their perspective) of a vernacular Bible and dabbling in dangerous scriptural criticism that weakened the Church's arguments against Arianism and other doctrines. All of his works were placed on the Index of Prohibited Books by Pope Paul IV, and some of his works continued to be banned or viewed with caution in the later Index of Pope Pius IV.
According to Franz Anton Knittel, Erasmus in his Novum Instrumentum omne did not incorporate the Comma from the Codex Montfortianus, because of grammar differences, but used Complutensian Polyglotta. According to him the Comma was known to Tertullian.[69]
Protestant views of Erasmus fluctuated depending on region and period, with continual support in his native Netherlands and in cities of the Upper Rhine area. However, following his death and in the late sixteenth century, Reformation supporters saw Erasmus's critiques of Luther and lifelong support for the universal Catholic Church as damning. His reception was particularly cold by the Reformed Protestant groups.
By the coming of the [70]
Several schools, faculties and universities in the Netherlands and Belgium are named after him, as is Erasmus Hall in Brooklyn, New York, USA. The European Union's Erasmus Programme scholarships enable students to spend up to a year of their university courses in a university in another European country.
- Hans Holbein painted him at least three times, and perhaps as many as seven; some only survive in versions by other artists. His three profile portraits of Erasmus, two (nearly identical) profile portraits and one three-quarters view portrait were all painted in the same year, 1523. Erasmus used the Holbein portraits as gifts for his friends in England, such as William Warham, the Archbishop of Canterbury (as he writes in a letter to Warham regarding the gift portrait, Erasmus quips that "he might have something of Erasmus should God call him from this place.") Erasmus spoke favourably of Holbein as an artist and person, but later criticized Holbein whom he had accused of sponging off various patrons to whom Erasmus had recommended, for purposes more of monetary gain than artistic endeavor.
- Albrecht Dürer also produced portraits of Erasmus, whom he met three times, in the form of an engraving of 1526 and a preliminary charcoal sketch. Concerning the former Erasmus was unimpressed, declaring it an unfavourable likeness of him. Nevertheless, Erasmus and Dürer maintained a close friendship, with Dürer going so far as to solicit Erasmus's support for the Lutheran cause, which Erasmus politely declined. Erasmus wrote a glowing encomium about the artist, likening him to famous Greek painter of antiquity Apelles. Erasmus was deeply affected by his death in 1528.
- Quentin Matsys produced the earliest known portraits of Erasmus, including an oil painting in 1517 and a medallion in 1519.
- In 1622, Hendrick de Keyser cast a statue of Erasmus in bronze replacing an earlier stone version from 1557. This was set up in the public square in Rotterdam, and today may be found outside the church of St Lawrence.
- Novum Instrumentum omne, the first modern and critical version of the Greek New Testament, part of what is now known as the Textus Receptus.
- Colloquia, which appeared at intervals from 1518 on
- Apophthegmatum opus
- Adagia
- Copia: Foundations of the Abundant Style (1512) (a.k.a. De Copia)
- The Praise of Folly
- The first tome or volume of the Paraphrase of Erasmus vpon the newe testamente
- A playne and godly Exposytion or Declaration of the Commune Crede
- A handbook on manners for children
- Disticha de moribus nomine Catonis edition with commentaries (1513), later edited and translated, among others, by Michael Servetus[71][72][73]
- The Education of a Christian Prince (1516)
- Bellum (essay, 1517)
- De recta Latini Graecique Sermonis Pronunciatione (1528)
- De pueris statim ac liberaliter instituendis (1529)
- De octo orationis partium constructione libellus (1536) This work was later edited and translated, among others, by Michael Servetus (1549).[71][73][74]
See also
- Damião de Góis, a humanist, a close friend and pupil of Erasmus
- Rodolphus Agricola
- Erasmus Programme, which takes its name from this great traveller on the roads of Europe
- Christian humanism
- List of Erasmus's correspondents
- Erasmus University Rotterdam
- Erasmus Student Network
- Mammotrectus super Bibliam
- Paulus Bombasius – Erasmus was in regular correspondence with him
- ^ Gleason, John B. "The Birth Dates of John Colet and Erasmus of Rotterdam: Fresh Documentary Evidence," Renaissance Quarterly, The University of Chicago Press on behalf of the Renaissance Society of America, Vol. 32, No. 1 (Spring, 1979), pp. 73–76
- ^ Latourette, Kenneth Scott. A History of Christianity. New York: Harper & Brothers, 1953, p. 661.
- ^ Written to refute Martin Luther's doctrine of "enslaved will", according to Alister McGrath, Luther believed that only Erasmus, of all his interlocutors, understood and appreciated the locus of his doctrinal emphases and reforms. McGrath, Alister (2012). Iustitia Dei (3rd ed.). 3.4: "Justification in Early Lutheranism": Cambridge University Press. pp. xiv + 448.)
- ^ Manfred Hoffmann, "Faith and Piety in Erasmus's Thought," Sixteenth Century Journal (1989) 20#2 pp 241-258
- ^ a b "He tried to remain in the fold of the old [Roman] Church, after having damaged it seriously, and renounced the [Protestant] Reformation, and to a certain extent even Humanism, after having furthered both with all his strength". Johan Huizinga, Erasmus and the Age of Reformation (Tr. F. Hopman and Barbara Flower; New York: Harper and Row, 1924), 190.
- ^ a b c d e f Nauert, Charles. "Desiderius Erasmus". Winter 2009 Edition.
- ^ Erasmus Roterodamus. Desiderii Erasmi Roterodami de utraque verborum ac rerum copia. Libri II. Osnabrucae, 1715
- ^ Adrian Room, Dictionary of Pseudonyms: 13,000 Assumed Names and Their Origins, blz. 165
- ^ Erasmus, Johan Huizinga, Ed. Ad Donker, Rotterdam, 2001, page 28
- ^ Smith, Preserved (1928). "Erasmus: A Study Of His Life Ideals And Place In History". Harper & Brothers. pp. 445–446. Retrieved 2012-02-10.
- ^ Huizinga, Erasmus, pp. 4 and 6 (Dutch-language version)
- ^ a b c Cornelius Augustijn, Erasmus: His life, work and influence, University of Toronto, 1991
- ^ Catholic Encyclopedia
- ^ The famous 19th century novel The Cloister and the Hearth, by Charles Reade, is an account of the lives of Erasmus's parents.
- ^ Peter Nissen: Geloven in de Lage landen; scharniermomenten in de geschiedenis van het christendom. 2004 Davidsfonds Leuven
- ^ a b Galli, Mark, and Olsen, Ted. 131 Christians Everyone Should Know. Nashville: Holman Reference, 2000, p. 343.
- ^ Diarmaid MacCulloch, A History of Christianity, 2010, p.595
- ^ Collected Works of Erasmus, vol. 1, p. 12 (Toronto: University of Toronto Press, 1974)
- ^ Diarmaid MacCulloch (2003). Reformation: A History. pg. 95. MacCulloch says "he fell in love" and further adds in a footnote "There has been much modern embarrassment and obfuscation on Erasmus and Rogerus, but see the sensible comment in J. Huizinga, Erasmus of Rotterdam (London, 1952), pp. 11–12, and from Geoffrey Nutuall, Journal of Ecclesiastical History 26 (1975), 403".
- ^ Forrest Tyler Stevens, essay on 'Erasmus's 'Tigress': The Language of Friendship, Pleasure, and the Renaissance Letter', in Queering the Renaissance, Duke University Press, 1994
- ^ Erika Rummel, Erasmus, London, 2004
- ^ Thomas Penn, The Winter King, Penguin, 2013
- ^ "Erasmus, Desiderius (ERSS465D)". A Cambridge Alumni Database. University of Cambridge.
- ^ John Twigg, A History of Queens' College, Cambridge 1448-1986 (Woodbridge, Suff.: Boydell Press, 1987).
- ^ "Old Library Collections". Queens' College Cambridge. Queens' Rare Book and Special Collections. Queens.cam.ac.uk. Retrieved 8 March 2014.
- ^ Askin, Lindsey (12 July 2013). "Erasmus and Queens' College, Cambridge". Queens' Old Library Books Blog. Queenslib.wordpress.com. Retrieved 8 March 2014.
- ^ Huizinga, Dutch edition, pp. 52–53.
- ^ Anderson, Marvin (1969), "Erasmus the Exegete", Concordia Theeological Monthly 40 (11): 722–746
- ^ Opus Epistolarum Des. Erasmi Roterdami, Ed. H.M.Allen, (Oxford University Press, 1937), Ep.3032: 219–22; 2682: 8–13.
- ^ Metzger, Bruce. The Text of the New Testament, p. 96–103.
- ^ "Epistle 695" in Collected Works of Erasmus Vol. 5: Letters 594 to 841, 1517–1518 (tr. R.A.B. Mynors and D.F.S. Thomson; annotated by James K. McConica; Toronto: University of Toronto Press, 1976), 172.
- ^ "Epistle 273" in Collected Works of Erasmus Vol. 2: Letters 142 to 297, 1501–1514 (tr. R.A.B. Mynors and D.F.S. Thomson; annotated Wallace K. Ferguson; Toronto: University of Toronto Press, 1976), 253.
- ^ "Epistle 305" in Collected Works of Erasmus. Vol. 3: Letters 298 to 445, 1514–1516 (tr. R.A.B. Mynors and D.F.S. Thomson; annotated by James K. McConica; Toronto: University of Toronto Press, 1976), 32.
- ^ "Epistle 337" in Collected Works of Erasmus Vol. 3, 134.
- ^ E.g. at Acts 9:6. Metzger, The Text of the New Testament, pp. 99–100; Kurt Aland – Barbara Aland, The Text of the New Testament. An Introduction to the Critical Editions and to the Theory and Practice of Modern Textual Criticism,Translated by Erroll F. Rhodes. Grand Rapids: Eerdmans, 1987. Second edition, revised and enlarged, 1989, p. 4
- ^ "Epistle 694" in Collected Works of Erasmus Volume 5, 167. The Latin is prœcipitatum fuit verius quam editum.
- ^ "History of the Printed Text", in: New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. II: Basilica – Chambers, p. 106 ff.
- ^ Bruce Metzger, The Text of the New Testament. Its Transmission, Corruption, and Restoration, Oxford University Press, 1992, p. 102.
- ^ Paul Arblaster, Gergely Juhász, Guido Latré (eds) Tyndale's Testament, Brepols 2002, ISBN 2-503-51411-1, p. 28.
- ^ Wallace, Peter G. (2004). European History in Perspective: The Long European Reformation. New York, N.Y.: Palgrave Macmillan. p. 70.
- ^ Galli, Mark, and Olsen, Ted. 131 Christians Everyone Should Know. Nashville: Holman Reference, 2000, p. 344.
- ^ "Letter of September 6, 1524". Collected Works of Erasmus 10. University of Toronto Press. 1992. p. 380.
- ^ Epistola contra quosdam qui se falso iactant evangelicos.
- ^ "Circumspice populum istum Euangelicum…" Latin text in Erasmus, Opera Omnia, (1706), vol. 10, 1578BC. [1] [2]
- ^ The Reformers on the Reformation (foreign), London, Burns & Oates, 1881, pp. 13–14. [3] See also Erasmus, Preserved Smith, 1923, Harper & Brothers, pp. 391–392. [4]
- ^ A reference to Luther's Assertio omnium articulorum per bullam Leonis X. novissimam damnatorum (Assertion of all the Articles condemned by the Bull of Leo X, 1520), WA VII.
- ^ Collected Works of Erasmus, Controversies: De Libero Arbitrio / Hyperaspistes I, Peter Macardle, Clarence H. Miller, trans., Charles Trinkhaus, ed., University of Toronto Press, 1999, ISBN 0-8020-4317-8, ISBN 978-0-8020-4317-7 Vol. 76, P. 203
- ^ Erasmus and the Middle Ages: The Historical Consciousness of a Christian Humanist (Brill's Studies in Intellectual History), 200, István Pieter Bejczy, Brill Academic Publishers, ISBN 90-04-12218-4 ISBN 9789004122185 p. 172 [5]
- ^ Hyperaspistes, Book I, Collected Works of Erasmus, Vol. 76, pp. 204–205. Latin: "Stipulaberis a nobis, ne quid requiramus aut recipiamus praeter Litteras sacras, sed sic ut tibi concedamus, ut eas tu solus interpreteris, submotis omnibus. Sic victoria penes te fuerit, si patiamur te non dispensatorem, sed dominum fieri divinae Scripturae." Opera Omnia (1706), Vol. 10, 1294E–F [6] Latin & Danish
- ^ Galli, Mark, and Olsen, Ted. 131 Christians Everyone Should Know. Nashville: Holman Reference, 2000, p 344.
- ^ Opera omnia Desiderii Erasmi Roterodami, vol. V/1, Amsterdam: North-Holland, pp. 278–290
- ^ a b Opera omnia Desiderii Erasmi Roterodami, vol. V/1, Amsterdam: North-Holland, pp. 245 and 279.
- ^ D. Martin Luther. Werke: Kritische Gesamtausgabe. Briefwechsel, vol. 7, Weimar: Böhlau, pp. 27–40.
- ^ Concordia Theological Journal Was Erasmus Responsible for Luther? A Study of the Relationship of the Two Reformers and Their Clash Over the Question of the Will, Reynolds, Terrence M. p. 2, 1977. Reynolds references Arthur Robert Pennington , p 219, 1875.The Life and Character of Erasmus
- ^ Britannica Online Encyclopedia, Desiderius Erasmus Dutch humanist and scholar, Protestant challenge
- ^ Watson, Philip (1969), "Erasmus, Luther and Aquinas", Concordia Theological Monthly 40 (11): 747–758work
- ^ Remer, Gary, Humanism and the Rhetoric of Toleration (University Park: University of Pennsylvania Press 1996) p. 95 ISBN 0-271-02811-4
- ^ Froude, James Anthony Life and letters of Erasmus: lectures delivered at Oxford 1893–4 (London: Longmans Green @ Co. 1894) p. 359
- ^
- ^ Jan Van Herwaarden, Between Saint James and Erasmus: Studies in Late Medieval Religious Life, Leiden, 2003, p. 529
- ^ Huizinga, Dutch edition, p. 202.
- ^ Galli, Mark, and Olsen, Ted. 131 Christians Everyone Should Know. Nashville: Holman Reference, 2000, 343.
- ^ MacCulloch, Diarmaid. Christianity: The First Three Thousand Years. New York: Viking, 2010, 599.
- ^ Ernest Barker (1948) Traditions of Civility, chapter 4: The Connection between the Renaissance and the Reformation, pp 93,4, Cambridge University Press
- ^ The Age of Erasmus , Lectures Delivered in the Universities of Oxford and London, by P.S.Allen, Clarendon Press 1914
- ^ Early title page
- ^ Spielvogel, Jackson J. (2012). Western Civilization, Eighth Edition, Volume B: 1300-1815. 20 Channel Center Street, Boston, MA 02210, USA: Wadsworth, Cengage Learning. p. 353.
- ^ Erasmushuis
- ^ Knittel, Neue Kritiken über den berühmten Sprych: Drey sind, die da zeugen im Himmel, der Vater, das Wort, und der heilige Geist, und diese drei sind eins Braunschweig 1785
- ^ Letter 480, to Budé (ed. Allen)
- ^ a b (2000) González Echeverría, Francisco Javier "Discovery of new editions of Bibles and of two 'lost' grammatical works of Michael Servetus" in: Abstracts, 37th International Congress on the History of Medicine, September 10–15, 2000, Galveston, Texas, U.S.A., pp. 22-23.
- ^ 2011 González Echeverría, Francisco Javier The love for truth. Life and work of Michael Servetus (El amor a la verdad. Vida y obra de Miguel Servet), printed by Navarro y Navarro, Zaragoza, collaboration with the Government of Navarre, Department of Institutional Relations and Education of the Government of Navarre,p.251-257)
- ^ a b Michael Servetus Research Website with the two translations of Erasmus's works to Spanish, completed by Michael Servetus
- ^ 2011 González Echeverría, Francisco Javier The love for truth. Life and work of Michael Servetus (El amor a la verdad. Vida y obra de Miguel Servet), printed by Navarro y Navarro, Zaragoza, collaboration with the Government of Navarre, Department of Institutional Relations and Education of the Government of Navarre,p.267-271)
Further reading
Library resources about Desiderius Erasmus |
By Desiderius Erasmus |
- Bietenholz, Peter G. Encounters with a Radical Erasmus. Erasmus' Work as a Source of Radical Thought in Early Modern Europe (2009)
- Dodds, Gregory D. Exploiting Erasmus: The Erasmian Legacy and Religious Change in Early Modern England (2009)
- Furey, Constance M. Erasmus, Contarini, and the Religious Republic of Letters. Cambridge and New York: Cambridge University Press, 2006.
- Huizinga, Johan. Erasmus and the Age of Reformation, with a Selection from the Letters of Erasmus, in series, Harper Torchbacks, and also in The Cloister Library. New York: Harper & Row, 1957. xiv, 266 p.
- Quinones, Ricardo J. Erasmus and Voltaire: Why They Still Matter (University of Toronto Press; 2010) 240 pages; Draws parallels between the two thinkers as voices of moderation with relevance today.
- Swan, Jesse G. "Erasmus, Calin, Reading and Living," in: Cahier Calin: Makers of the Middle Ages. Essays in Honor of William Calin, ed. Richard Utz and Elizabeth Emery (Kalamazoo, MI: Studies in Medievalism, 2011), pp. 5–7.
- Winters, Adam. Erasmus' Doctrine of Free Will. Jackson, TN: Union University Press, 2005.
- Zweig, Stefan Erasmus of Rotterdam. Translated by Eden and Cedar Paul. (Garden City Publishing Co., Inc; 1937)
- The Acrostic Study Bible. St. Louis: Gateway International Publishing. 2011. The first modern Parallel Greek New Testament, using Erasmus' 1522 edition (used by Tyndale and the King James writers).
- Garcia-Villoslada, Ricardo. 'Loyola y Erasmo', Taurus Ediciones, Madrid, Spain, 1965.
- Lorenzo Cortesi, "Esortazione alla filosofia. La Paraclesis di Erasmo da Rotterdam", Ravenna, SBC Edizioni,2012, ISBN 978-88-6347-271-4
- Pep Mayolas, "Erasme i la construcció catalana d'Espanya", Barcelona, Llibres de l'Índex, 2014
- Payne, John B., Erasmus, His Theology of the Sacraments, Research in Theology 1970
Primary sources
- Collected Works of Erasmus (U of Toronto Press, 1974–2011). 78 volumes published thus far; see U. Toronto Press, in English translation
- The Correspondence of Erasmus (U of Toronto Press, 1975–2011), 14 volumes down to 1528 are published
- Rabil, Albert. "Erasmus: Recent Critical Editions and Translations," .Renaissance Quarterly 54#1 2001. pp 246+ Discusses both the Toronto translation and the entirely separate Latin edition published in Amsterdam since 1969 online edition
External links
- Works by Erasmus at Project Gutenberg
- Index of Erasmus' Opera Omnia (latin)
- Articles with hCards
- Articles containing Dutch-language text
- All articles with unsourced statements
- Articles with unsourced statements from February 2012
- Articles incorporating a citation from the 1913 Catholic Encyclopedia with Wikisource reference
- AC with 15 elements
- WorldHeritage articles with VIAF identifiers
- WorldHeritage articles with LCCN identifiers
- WorldHeritage articles with ISNI identifiers
- WorldHeritage articles with GND identifiers
- WorldHeritage articles with SELIBR identifiers
- WorldHeritage articles with BNF identifiers
- WorldHeritage articles with BPN identifiers
- WorldHeritage articles with BIBSYS identifiers
- WorldHeritage articles with ULAN identifiers
- WorldHeritage articles with NLA identifiers
- Use dmy dates from August 2012
- Desiderius Erasmus
- 1460s births
- 1536 deaths
- 15th-century Roman Catholic priests
- 16th-century Roman Catholic priests
- 15th-century Latin writers
- 16th-century Latin-language writers
- Augustinian canons
- Dutch Roman Catholic priests
- Former members of Roman Catholic religious institutes
- Christian humanists
- Roman Catholic philosophers
- Dutch educators
- Dutch essayists
- Dutch philosophers
- Dutch Renaissance humanists
- Dutch rhetoricians
- Dutch Roman Catholics
- Dutch Roman Catholic theologians
- Early modern philosophers
- People from Gouda
- People from Rotterdam
- Translators of the Bible into Latin
- University of Leuven faculty
- Alumni of Queens' College, Cambridge
- University of Paris alumni
- University of Turin alumni
- Deaths from dysentery
- Burials at Basel Münster
- Social critics


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Sargent's whole enterprise doubles as a '70s archaeological dig.
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Lighting designers Jules Fisher and Peggy Eisenhauer are nothing if not versatile. Last year, they designed two musicals that could not have been less alike. First up was Victor/Victoria, the stage version of Blake Edwards' crossdressing film farce, with Julie Andrews and playmates bouncing through the boites and boudoirs of 1930s Paris. The LDs' work here was in the best tradition of the conventional Broadway show. They lent a soft romantic glow to Robin Wagner's towering Paris ...
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What makes for effective detection proposals?
J. Hosang, R. Benenson, Piotr Dollár, B. Schiele
Current top performing object detectors employ detection proposals to guide the search for objects, thereby avoiding exhaustive sliding window search across images. Despite the popularity and widespread use of detection proposals, it is unclear which trade-offs are made when using them during object detection. We provide an in-depth analysis of twelve proposal methods along with four baselines regarding proposal repeatability, ground truth annotation recall on PASCAL, ImageNet, and MS COCO, and their impact on DPM, R-CNN, and Fast R-CNN detection performance. Our analysis shows that for object detection improving proposal localisation accuracy is as important as improving recall. We introduce a novel metric, the average recall (AR), which rewards both high recall and good localisation and correlates surprisingly well with detection performance. Our findings show common strengths and weaknesses of existing methods, and provide insights and metrics for selecting and tuning proposal methods.
Please cite our paper, when you're using our data. :)
J. Hosang, R. Benenson, P. Dollár, and B. Schiele.
What makes for effective detection proposals?
@ARTICLE{Hosang2015Pami, author = {J. Hosang and R. Benenson and P. Doll\'ar and B. Schiele}, title = {What makes for effective detection proposals?}, journal = {PAMI}, year = {2015} }
J. Hosang, R. Benenson, and B. Schiele.
How good are detection proposals, really?
PDF, arXiv
@INPROCEEDINGS{Hosang2014Bmvc, author = {J. Hosang and R. Benenson and B. Schiele}, title = {How good are detection proposals, really?}, booktitle = {BMVC}, year = {2014} }
Data & Code
If you're interested in benchmarking your proposal detection method or in the code or data please contact me: Jan Hosang
I'm in the process of preparing data and code for release. You can find everything that is available so far below. Please let me know if you're missing something!
- You can find the code at GitHub
- For the recall experiments (see Section 4 in the paper), we run twelve detection proposal methods and four baseline methods over the pascal test set.
- We also do recall experiments on ImageNet (see Section 4 in the paper).
- Data from the recall experiments on COCO (see Section 4 in the paper).
- For repeatability experiments (see Section 3 in the paper), we applied a number of perturbations to the pascal test set.
- Here, you can download the transformed pascal images (70GB, md5sum: 5a3095a3ed893e098717fa9c88e19929)
- You can download the result of the matching of proposals on the transformed pascal images to reproduce the plots (133MB, md5sum: 28a1722caf9e37b011d8b52ea24a7220)
Summary of methods and results
Average recall for different numbers of proposals
Detection performance with LM-LLDA and R-CNN on PASCAL VOC 2007