In connexion with this help and encouragement shown by Colet as Dean to a foreign scholar, it is worth while to mention the visit to London in 1509 of Cornelius Agrippa, the famous philosopher and scientist, who had been sent to England by Maximilian on a diplomatic errand, which he describes as 'a very secret business'. During his stay, which lasted into 1510, he tells us that 'I laboured much over the Epistles of St. Paul, in the company of John Colet, a man most learned in Catholic doctrine, and of the purest life; and from him I learnt many things that I did not know'. Erasmus was in England at the time of this visit of Agrippa; but unfortunately he makes no allusion to it, neither in his life of Colet, nor in his later correspondence with Agrippa, nor, so far as I know, elsewhere in his works. If he had done so, it might have solved a problem which is very curious in the case of a public man of his fame and position, and of whom so much is otherwise known. From the autumn of 1509, when he returned from Italy and wrote the Praise of Folly in More's house in Bucklersbury, until April 1511, when he went to Paris to print it, Erasmus completely disappears from view. He published nothing, no letter that he wrote survives, we have no clue to his movements. If it had been any one else, we might almost conjecture that, like Hermonymus, he was in prison. It was just during this period that Cornelius Agrippa was in London. If either had mentioned the other, we should have a spark to illumine this singular belt of darkness. When Erasmus returned to Cambridge in 1511, he was already familiar with the field in which he was going to work; but the precise order in which his scheme unfolded itself, whether the Greek text was his first aim or an afterthought, is not clear, his utterances being perhaps intentionally ambiguous. During these three years in Cambridge he refers occasionally to the 'collation' and 'castigation' of the New Testament, so that evidently he was engaged with the four Greek manuscripts, which, according to an introduction in his first edition, he had before him for his first recension. One of these has been identified, the Leicester Codex written by Emmanuel of Constantinople, which, as already mentioned, was with the Franciscans at Cambridge early in the sixteenth century.