chapel in the village below. The scene we have just described in the castle vault meant not merely the tragedy of a hero's death, nor merely the destruction of a faction or party, it meant the end of an epoch. With Sickingen's death one of the most salient and picturesque elements in the mediaeval life of Central Europe received its death-blow. The knighthood as a distinct factor in the polity of Europe henceforth existed no more. Spalatin relates that on the death of Sickingen the princely party anticipated as easy a victory over the religious revolt as they had achieved over the knighthood. "The mock Emperor is dead," so the phrase went, "and the mock Pope will soon be dead also." Hutten, already an exile in Switzerland, did not many months survive his patron and leader, Sickingen. The role which Erasmus played in this miserable tragedy was only what was to be expected from the moral cowardice which seemed ingrained in the character of the great Humanist leader. Erasmus had already begun to fight shy of the Reformation movement, from which he was about to separate himself definitely. He seized the present opportunity to quarrel with Hutten; and to Hutten's somewhat bitter attacks on him in consequence he replied with ferocity in his _Spongia Erasmi adversus aspergines Hutteni_. Hutten had had to fly from Basel to Muelhausen and thence to Zuerich, in the last stages of syphilitic disease. He was kindly received by the reformer, Zwingli of Zuerich, who advised him to try the waters of Pfeffers, and gave him letters of recommendation to the abbot of that place. He returned, in no wise benefited, to Zuerich, when Zwingli again befriended the sick knight, and sent him to a friend of his, the "reformed" pastor of the little island of "Ufenau," at the other end of the lake, where after a few weeks' suffering he died in abject destitution, leaving, it is said, nothing behind him but his pen. The disease from which Hutten suffered the greater part of his life, at that time a comparatively new importation and much more formidable even than nowadays, may well have contributed to an irascibility of temper and to a certain recklessness which the typical free-lance of the Reformation in its early period exhibited. Hutten was never a theologian, and the Reformation seems to have attracted him mainly from its political side as implying the assertion of the dawning feeling of German nationality as against the hated enemies of freedom of thought and the new light, the clerical satellites of the Roman see. He was a true son of his time, in his vices no less than in his virtues; and no one will deny his partiality for "wine, women, and play." There is reason, indeed, to believe that the latter at times during his later career provided his sole means of subsistence.