ridicules his comrade, who, although in other respects the most
frivolous of triflers (for so he is depicted), yet believed that by the
protection of a Bull he would get safely to heaven. So far from thinking
this to be heretical, I should imagine there was no holier duty than to
warn the people not to put their trust in Bulls, unless they study to
change their life and correct their evil desires.

But _Vows_ are ridiculed in that passage. Yes, they are ridiculed, and
those (of whom there is a vast multitude) are admonished, who, leaving
wife and children at home, under a vow made in their cups, run off along
with a few pot-companions to Rome, Compostella, or Jerusalem. But, as
manners now are, I think it a holier work to dissuade men altogether
from such Vows than to urge to the making of them.

These, forsooth, are the execrable heresies which yonder Lynceus
descries in the Puerile Colloquy. I wonder why he does not also give my
Catunculus and the Publian mimes[D] a dusting. Who does not perceive
that these attacks proceed from some private grudge? Yet in nothing have
I done him an injury, except that I have favoured good literature, which
he hates more than sin; and knows not why. Meantime he boasts that he
too has a weapon, by which he may take his revenge. If a man at a feast
calls him Choroebus or a drunkard, he in his turn will in the pulpit cry
heretic, or forger, or schismatic upon him. I believe, if the cook were
to set burnt meat on the dinner-table, he would next day bawl out in the
course of his sermon that she was suspected of heresy. Nor is he
ashamed, nor does he retreat, though so often caught, by the very facts,
in manifest falsehood.

[Footnote D: Publius Syrus (B.C. 45), a writer of _mimes_, or familiar
prose dramas. A collection of apophthegms from his works is said to have