 Scholars investigating Erasmus’ political thought generally consider the Institutio Principis Christiani (The Education of a Christian Prince, 1516) and the Panegyricus (Panegyric, 1504 ) the main sources for his ideals (see Tracy 1978). For his views on the legitimacy of warfare, they draw on the Querela Pacis (The Complaint of Peace, 1517) and the adage Dulce Bellum Inexpertis (War is sweet to those who have not experienced it). These sources are problematic, however, because of their strong rhetorical flavor and the commonplace nature of the arguments presented there. In fact it is possible to show a literal correspondence between passages in these works and the Copia, Erasmus’ textbook of style, and Erasmus himself acknowledges that The Education of a Christian Prince is a collection of aphorisms (CWE 27: 204). It will serve as an additional caveat to readers that Erasmus, who is often depicted as a pacifist, also wrote a piece in praise of war—now lost, but documented in his Catalogue of Works (Ep. 1341A: 1455–57; CWE 9. I would not go so far as to say that the (rhetorical) medium invalidates the message, but it is important to support and reinforce any views expressed in Erasmus’ epideictic writings with passages in more cogently argued works, notably his theological and polemical tracts. There are two treatises, contained within psalm commentaries, which are relevant to Erasmus’ pacifism: De Bello Turcico (On War Against the Turks, 1530) and De Sarcienda Ecclesiae Concordia (On Mending the Peace of the Church, 1533). Both recommend compromise and arbitration as alternatives to warfare.