In respect to the battle against Catholic Churchdom and dogma, the controversy between Luther and Erasmus presents no new issue or further development. But in company with their old master, other Humanists also, the leading champions of the general culture of the age, dissociated themselves from Luther, and returned, as his enemies, to their allegiance to the traditional system of the Church. Next to Erasmus, the most important of these men was Pirkheimer of Nuremberg, to whom we have already referred.

CHAPTER V.

THE REFORMER AGAINST THE FANATICS AND PEASANTS UP TO 1525.

In his new as in his old contests, Luther's experiences remained such as he described them to Hartmuth of Kronberg, on his return to Wittenberg. 'All my enemies, near as they have reached me, have not hit me as hard as I have now been hit by our own people.'

At first, indeed, Carlstadt kept silent, and continued quietly, till Easter 1523, his lectures at the university. But inwardly he was inclined to a mysticism resembling that of the Zwickau fanatics, and imbibed, like theirs, from mediaval writings; and he too, soon turned, with these views, to new and practical projects of reform.

He now began to unfold in writing his ideas of a true union of the soul with God. He too explained how the souls of all creatures should empty themselves, so to speak, and prepare themselves in absolute passiveness, in 'inaction and lassitude,' for a glorified state. His profession of learning, and his academical and clerical dignities he resigned, as ministering to vanity. He bought a small property near Wittenberg, and repaired thither to live as a layman and peasant. He wore a peasant's coat, and mixed with the other peasants as 'Neighbour Andrew.' Luther saw him there, standing with bare feet amid heaps of manure, and loading it on a cart.