A strong moral foundation would have been necessary to save a mind so singularly constituted from wavering, and if we may believe the statement of his contemporary, Hieronymus Dungersheim of Leipzig, this was just what Luther had always lacked. Dungersheim, in a pamphlet against Luther the heretic, harks back to the years he spent at Erfurt as a secular student and accuses him of evil habits, probably contracted then, but the after effects of which made themselves felt when he had entered into religion and caused him to rebel against his profession. If Luther, so he says, was now persuaded that no religious could keep the vow of chastity, in his case the inability could only be due to a certain “former bad habit,” of which stories were told, and to his neglect of prayer.[60] In another writing the same opponent accuses him openly of having indulged in the grossest vice during his academic years, and mentions as his informant one of the comrades who had, later on, accompanied Luther to the gates of the monastery.[61] He says nothing, perhaps, indeed, he knew nothing more definite, and with regard to Luther’s life in religion, he is unable to adduce anything to his discredit. But yet another of Luther’s later adversaries has strong words for our hero’s early life. His testimony, which has not so far been dealt with, must be treated of here because such charges, if well founded, doubtless contribute much to the psychological explanation of the processes going forward in Luther. This testimony is given by Hieronymus Emser of Dresden, who, it is true, was himself by no means spotless, and who, on that account, was roundly reprimanded by the man he had attacked. In his rejoinder to Luther, a pamphlet published in 1520, and the only one preserved, he says: “Was it necessary on account of my letter that you should hold up to public execration my former deviations which are indeed, for the most part, mere inventions? What do you think has come to my ears concerning your own criminal deeds (‘_flagitia_’)?” He will be silent about them, he says, because he does not wish to return evil for evil, but he continues: “That you also fell, I must attribute to the same cause which brought about my own fall, namely, the want of public discipline in our days, so that young men live as they please without fear of punishment and do just what they like.”[62] We must remember that at Erfurt Emser and Luther had stood in the relation of teacher and disciple. His words, like those of Dungersheim written from Leipzig, voice the opinion on Luther later on current in the hostile University circles of Erfurt.