PRAISE OFFOUY

PRAISE O F F O U Y
3 .
PRAISE OF POLLY
reek o f smoke, living neglected, inglorious, a n d disliked. Fools,
o n t h e o t h e r h a n d , a r e rolling i n m o n e y and are p u t in charge o f
affairs o f state; t h e y flourish, i n short, in every w a y . For if a m a n
finds his happiness i n pleasing princes a n d spending his time
a m o n g s t those gilded a n d bejewelled godlike creatures, he'll
learn t h a t w i s d o m is n o use at all t o h i m , and is indeed decried
a b o v e all b y p e o p l e like this. I f h e w a n t s t o g e t rich, h o w m u c h
m o n e y can h e m a k e i n business if h e lets w i s d o m b e his guide, if
h e recoils from perjury, blushes if he's c a u g h t telling a h e , a n d
takes t h e sUghtcst n o t i c e o f those niggUng scruples wise m e n
h a v e a b o u t t h i e v i n g a n d usury? A n d t h e n if a n y o n e aspires t o
ecclesiastical w e a l t h o r p r e f e r m e n t , a d o n k e y o r a buffalo w o u l d
g e t t h e r e faster t h a n a wise m a n . If y o u ' r e after pleasure, then
w o m e n ( w h o play t h e biggest p a r t i n the c o m e d y ) are w h o l e h e a r t ­
e d l y for t h e fools, a n d flee i n h o r r o r f r o m a wise m a n as f r o m a
scorpion. Finally, all w h o l o o k for a b i t o f gaiety a n d fun i n life
k e e p their d o o r s firmly shut against the wise, m o r e than a n y t h i n g
- they'll o p e n it t o a n y o t h e r h v i n g c r e a t u r e first. In short,
w h e r e v e r y o u t u r n , t o pontiff o r prince, j u d g e o r official, fiiend
o r foe, h i g h o r l o w , y o u ' l l find n o t h i n g can b e achieved w i t h o u t
m o n e y ; a n d as t h e wise m a n despises m o n e y , it takes g o o d care
t o k e e p o u t o f his w a y . " "
F o r m y ovm praises, o n the o t h e r h a n d , there's neither measure
n o r Umit. E v e n so, t h e r e has t o b e a limit s o m e t i m e t o a speech,
a n d I shall c o m e t o a n e n d , t h o u g h first I m u s t s h o w y o u briefly
t h a t t h e r e a r e p l e n t y o f great authors w h o testify t o m e in their
w r i t i n g s a n d b e h a v i o u r alike. I d o n ' t w a n t t o b e t h o u g h t so
foolish as t o please o n l y myself, o r b e w r o n g l y accused b y t h e
l a w y e r s o f h a v i n g n o evidence t o p r o d u c e . S o I'll take t h e m as a
m o d e l f o r w h a t I cite - w h i c h will b e ' n o t h i n g t o the point'.
T o start w i t h , e v e r y o n e accepts t h e t r u t h o f the w e l l - k n o w n
saying " W h e r e fact is lacking, fiction is best", and so children are
p r o p e r l y t a u g h t from the start the line " T o play the fool i n season
is the h e i g h t o f w i s d o m " . Y o u can see n o w for yourselves w h a t a
great blessing Folly is w h e n e v e n h e r deceptive s h a d o w a n d
130. The 'die is cast' is another proverb discussed in the Aiag'S- The
reference a few lines later to 'pleasing princes' alludes to Horace (Epistles, i,
17. 3 5). who t h i n b there ate greater titles to fame.
114
1—
[
.1
_v
PRAISE OF POLLY
semblance w i n such h i g h praise from learned m e n . Still m o r e
frankly does t h e plmnp, s l e i porker from E p i c u r u s ' h e r d tell us
to " M i x folly w i d i c o u n s e l " , t h o u g h he's n o t so d c v e r w h e n h e
adds it should be " o n l y for a w h i l e " . T h e n h e says " I t i s s w e e t t o
b e silly i n seasOTi", a n d again, e l s e w h e r e , h e prefers ' 4 o s e e m
artless a n d foohsh t h a n b e wise a n d s h o r t - t e m p e r e d " . I n H o m e r ,
too, T e l e m a c h u s w i n s t h e p o e t ' s р г а в е i n e v e r y w a y , b u t is n o w
a n d then c d l e d diildish, a n d d i e d r a m a t i s t s a p p l y d i e s a m e
epithet freely, h k e a g o o d o m e n , t o c h i l d r e n a n d y o u n g p e o p l e .
A n d v\rhat is t h e sutgect o f diat <Kvine p o e m t h e ftiad if n o t t h e
passions o f f o d i s h k m g s a n d peoples? M o r e o v e r , G k e r o ^ s f a m o u s
t r i b u t e is surely qtrite unqualified: " T h e w o r l d i s full o f f o o k ! "
For e v e r y o n e k n o w s that t h e m o t e w i d e s p r e a d a blessing, d i e
m o r e effective it is."*
H o w e v e r , it m a y h e t h a t these a u d r o r i t i e s c a r r y h t d e w e i g h t
w i t h Christians, s o if y o u Шее w e ' l l f m d f u r t h e r s u p p o r t f o r m y
praises i n t h e evidence o f dje H o l y S m p t u r e s , o r g i v e t h e m a
p r o p e r f o u n d a t i o n as t h e learned dO'. I ^ t m e b e g m first b y asking
permission from t h e theofogians t o m a k e sure d w y g i v e t h e i r
a p p r o v a l . T h e n , since w e ' r e tackling such a difficult subject a n d
possibly p r e s u m i n g t o o far in asking d i e M u s e s t o c o m e d o w n
again
from
Helicon, a long j o u r n e y f o r t h e m , e s p e d ^ y
for
s o m e t h i n g w h i c h i s n 4 r e i l l y their c o n c e r n , m a y b e w h i l e I ' m
p l a y i n g t h e thcologi^m a n d t r e a d i n g such a t h o r n y p a t h , I o u g h t
131. Here ends the central section on Polly's followers. Folly now an­
nounces the final section of the dedatnation, devoted to the wise who have
praised her and, in particidar, to Patdine foHy.
Since this Christian foHy is praised wiAovtt a trace of irony, the Praise of
Folly ends with a remarkable feat of double irony as it transforms itself from
a mock encomium into a real one.
The introductory paragraph to the final section is still bantering in tone,
as in logic. The line abcrat |)fe7mg the fool in season comes from one of
Cato's disrichs, learned by heart by every grammar-school child in the
m i ^ i e ages. The 'sleek porker from Epicurm' herd' is an expression Horace
тл of himself (J^B<f«, t, 4, г6). His advice t o mix folly with coimsel is in
Шй, 4,12,27^8. The other Horatian refisrenceis to
2, 2,126.
Homer called Telemachus a яЦу child (Oijssty, 1 1 , 449).
The quoudon from Cicero comes firom the letters (To his friends, 9,
23,4).
"5
t o call o n t h e spirit o f Scotus ( w h i c h is far t h o r n i e r t h a n any
p o r c u p i n e o r hedgehog) to leave his precious S o r b o n n e and
o c c u p y m y breast, b u t o n l y for a w h i l e - it can soon r e t u r n
w h e r e v e r it likes, ' t o the d e v i l ' for ail I care. I o n l y wish I could
c h a n g e m y face a n d d o n a t h e o l o g i a n ' s g a r b ! " * Still, if I had t o o
m a n y o f t h e t r a p p i n g s o f d i e o l o g y I'm afraid s o m e o n e m i g h t
t a k e m e for a thief a n d accuse m e o f secredy pillaging t h e desks
o f o u r masters. B u t it o u g h t n ' t t o be so r e m a r k a b l e if I've
a c q u i r e d s o m e d i i n g f r o m m y l o n g - s t a n d i n g association w i d i t h e
t h e o l o g i a n s , c o n s i d e r i n g h o w close it has been. E v e n t h a t
figwood
g o d P r i a p u s h s t e n e d t o his master r e a d i n g a n d r e m e m b e r e d a few
G r e e k w o r d s . A n d t h e c o c k i n Lucian h a d n o difficulty
in
u n d e r s t a n d i n g h u m a n speech s i m p l y f r o m h a v i n g Uved w i t h
m e n so l o n g . ' "
B u t n o w if t h e auspices are g o o d , let's get back t o o u r subject.
Ecclesiastes w r o t e in his first c h a p t e r that " t h e n u m b e r o f f o o k к
infinite", <(and in m a k i n g t h e t m m b e r infinite doesn't h e appear
t o e m b r a c e all m a n k i n d , apart f r o m a handful o f individuals
w h o m I d o u b t if a n y o n e has ever m e t ? J e r e m i a h к even m o r e
explicit in his c h a p t e r r o , w h e n h e says that " e v e r y m a n к
m a d e a fool b y his o w n w i s d o m . " T o G o d alone h e allowed
w i s d o m , leaving folly t o all m a n k i n d . A Utde earher h e says:
' M a n s h o u l d n o t g l o r y in his o w n w i s d o m . " N o w w h y d o n ' t
y o u w a n t m a n t o g l o r y in h k o w n w k d o m , m y dear Jeremiah?
T h e a n s w e r ' s simple: because m a n has n o w k d o m . ) B u t t o
r e t u r n t o Ecclesiastes. W h e n h e cries V a n i t y of,vanities, all к
v a n i t y , - w h a t else d o y o u suppose h e m e a n s except w h a t I've
said, t h a t t h e life o f m a n is n o t h i n g b u t a sport o f folly? A n d
t h e r e b y h e casts his v o t e for Cicero's tribute: <in w h i c h t h e
132. Folly is about to embark on the serious panegyric of Pauline folly.
The reference to her apparel is a last mock disclaimer that what she says is
intended seriously.
133. Folly has already once invoked the Muses fi-om Helicon, remember­
ing the Aeneid (7, 641). The Sorbonne was the seat of the Paris faculty of
theology, not especially Scotist in its views but reactionary and sharing with
Scotist theology the presuppositions about the extrinsic nature of human
perfection which Erasmus most disliked.
The reference to Priapus recalls Horace (Satires, i, 8, l).
116
I w o r d j I q u o t e d a b o v e are rightly c e l e b r a t e d : / m e w o n u «
full of fools." A g a i n , w h e n t h e g r e a t sage <Ecclesiasticus> said
" T h e fool changes as t h e m o o n , b a t t h e wise m a n is steadfast l i k e
the s u n , " w h a t he was suggesting w a s surely t h a t t h e e n t k e
m o r t a l race is foohsh a n d t h e qpithet o f w i s e applies t o G o d
alone. B y m o o n t h e y u n d e n t a n d h u m a n n a t u r e , b y d i e sun t h e
source o f all light, that is, G o d . T h i s is c o n f i r m e d b y w h a t C h r i s t
himself says i n the Gospel, that n o o n e is t o b e called g o o d save
o n e , that is, G o d . T h e n if w h o e v e r is g o o d is wise, as t h e stoics
say, a n d a n y o n e w h o is n o t -wise is a fool, it m u s t follow t h a t all
m e n are fools. Again, S o l o m o n says in P r o v e r b s c h a p t e r 15
"Folly is j o y to t h e f o o l " w h i c h is clearly an a d m i s s i o n t h a t
n o t h i n g in life is enjoyable w i t h o u t folly. T h e r e is a similar
reference in t h e text " H e w h o increases k n o w l e d g e inareases
s o r r o w , and in m u c h u n d e r s t a n d i n g is m u c k g r i e v a n c e . " < S u r e l y
t o o t h e & m o u s preacher hais o p e t d y expressed t h e s a m e idea i n
his chapter 7: " T h e h e a r t « f t h e w i s e i s t h e h o m e o f sadness,
a n d the h e a r t of t h e foolish is t h e h o m e , o f j o y , " T h a t is w h y h e
t h o u g h t t h a t full k n o w l e d g e o f w i s d o m w a s stHl i n c o m p l e t e
w i t h o u t tmderstanding o f m e as w e l l . If y o u d o u b t m e , h e r e
are his o w n w o r d s , w h i c h h e w r o t e i n chaptor 1: " A n d I g a v e
m y heart t o k n o w w i s d o m a n d l e a r n i n g , a n d also m a d n e s s a n d
foUy." N o t e that w h e n Ecclesiastes wnrote this h e n a m e d folly
last, a n d i n t e n d e d it as a t r i b u t e , for t h i s , as y o u k n o w , is thei
o r d e r followed b y t h e d i u r c h , w h e r e A c p e r s o n w h o c o m e s
first i n status takes the last place, in this p o i n t at least in
accordance w i t h the e v a n g d i s t ' s t e a c h i n g .
Indeed, EcclcsiasdcUs, w h o e v e r h e w a s , m a k e s it q u i t e d e a r
in his chapter 44 t h a t folly is b e t t e r t h a n w i s d o m , t h o u g h I ' m
n o t g o i n g t o q u o t e his w o r d s u n t B y o u ' l l h e l p w i t h t h e
'dievelopment o f the a r g u m e n t ' w i t h suitable repUes, h k e d i o s e
w h o j o i n in discussions w i t h Socrates d o i n t h e d i a l o g u e s o f
P l a t o . N o w , w h i c h is i t b e t t a : t o h i d e a w a y , t h i n g s w h i c h are
rare a n d valuable o r those w h i d i are c o m m o n a n d c h e a p ?
H a v e y o u n o t h i n g t o say? E v e n i f y o u p r e t e n d i g n o r a n c e ,
there's a Greek p r o v e r b t o a n s w e r for y o u - ' d i e w a t e r - p o t is
left lying o n the d o o r s t e p ' - a n d i n case a n y o n e d o e s n ' t accept
that w i t h p r o p e r respect, let m e tell y o u it's q u o t e d b y
117
PRAISE OF F O L I Y
A r i s t o d e , t h e g o d o f o u r t e a c h e n . A r e a n y o f y o u so fooUsh as
t o leave g o l d a n d j e w e l s l y i n g in t h e road? I ' m sure y o u ' r e n o t .
Y o u h i d e t h e m a w a y in t h é i n n e r m o s t r o o m o f y o u r house,
y o u d o m o r e , y o u secrete d i e m in d i e furdiest c o m e r s o f y o u r
b e s t - l o c k e d chest. It's t h e m u d t h a t y o u leave lying in the
street. S o if w h a t is precious is h i d d e n , a n d w h a t is worthless is
left e x p o s e d t o v i e w , isn't it o b v i o u s t h a t t h e v n s d o m w h i c h
Ecclesiasricus forbids t o b e h i d d e n is w o r t h less t h a n t h e folly
h e o r d e r s t o b e k e p t concealed? H e a r t h e evidence o f his o w n
w o r d s : " B e t t e r is a m a n w h o hides his folly t h a n a m a n w h o
hides his w i s d o m . "
C o n s i d e r t o o h o w t h e H o l y Scriptures attribute honesty o f
m i n d also t o t h e fool, w h i l e t h e wise m a n beHeves that n o o n e
is his e q u a l . F o r this is h o w I i n t e r p r e t w h a t Ecclesiastes w r o t e
in c h a p t e r l o . " B u t a fool w a l k i n g a l o n g t h e r o a d , since h e is
fooUsh, thinks all m e n are fools." N o w d o n ' t y o u t h i n k it
indicative o f e x c e p t i o n a l h o n e s t y t o t h i n k e v e r y m a n y o u r
equal, a n d in a w o r l d g i v e n t o self-aggrandizement t o share
y o u r m e r i t s w i d i all?) A n d so t h e great k i n g w a s n o t ashamed
o f b e i n g n a m e d like this w h e n h e said in chapter 30, " I a m the
m o s t fooUsh o f m e n . " N o r w a s P a u l , the great teacher o f t h e
h e a t h e n , r e l u c t a n t <in his E p i s d e t o t h e C o r i n t h i a n s ) t o accept
t h e n a m e o f fool. " I speak as a fool, I a m m o r e , " h e said, j u s t as if
it w e r e a disgrace t o b e o u t d o n e m f o l l y . ' "
( B u t at this p o i n t I hear an o u t c r y from certain G r e e k pedants
w h o a r e b e n t o n p e c k i n g c r o w s ' eyes, o r rather, catching o u t the
m a n y theologians of today b y blinding them w i t h the smoke­
screen of their o w n c o m m e n t a r i e s . T h e second place in this
flock,
if n o t t h e actual leadership, certainly belongs t o m y
134. Erasmus quotes scripture from memory and is frequendy inaccurate.
The long catena of scriptural quotations begins in these three paragraphs
with the following: Ecclesiastes i, 17; Jeremiah x, 14; x, 7; Jeremiah
ix, 23; Ecclesiastes i, 2; Ecclesiasticus xxvii, 12; Matthew xix, 17;
Proverbs XV, 21; Ecclesiastes i, 18; Ecclesiastes vu, 4; Ecclesiastes i, 17. The
reference to Ecclesiasticus xliv is viTong. It should be xli, 18. Ecclesiasticus
XX, 33; Ecclesiastes x, 3; Proverbs xxx, 2; 2 Corinthians xi, 23. There follows
at this point another reference to Erasmus by Folly.
The reference to Aristotle is to the Rhetoric I, 6, 23. The proverb is
discussed in the Adages.
118
friend E r a s m u s , w h o m I m e n t i o n b y n a m e from t i m e t o time
by w a y of a c o m p h m e n t . W h a t a f o o l e h thing t o q u o t e , they
cry, j u s t w h a t y o u ' d e x p e c t from I ' d l y ! I T i c A p o s t l e ' i m e a n i n g
is quite different from w h « y o u i m a g i n e . H e d i d n ' t i n t e n d b y
these w o r d s t h a t h e d i o u l d b e t h o u g h t n r o r e f o o h s h
than
a n y o n e else, b u t w h e n h e said " H i e y a r e m i n i s t e r s o f C h r i s t ; so
a m I , " as if h e h a d m a d e a b o a s t o f p u t t i n g h i n K e l f o n a level
w i t h the others in this, h e w e n t o n t o c o r r e c t h i m s e l f b y
adding "I a m m o r e , " aware that he was n o t o n l y the equal o f
t h e o t h e r aposdes in his m i n i s t r y for t h e G o s p e l b u t t o a l a r g e
e x t e n t their superior. H e w a n t e d diis t o c a r r y
conviction
w i t h o u t his w o r d s s o i m d i n g a r r o g a n t a n d offensive, so h e
m a d e folly his p r e t e x t t o forestall objections, w r i t i n g " I speak
as a f o o l " because it is d i e privilege o f f o o b t o speak t h e t r u t h
w i t h o u t g i v i n g offence.
B u t w h a t P a u l h a d in m i n d w h e n h e w r o t e this, I leave t o
t h e pedants t o dispute. F o r m y p a r t I foHow t h e l a r g e , fat,
stupid, a n d p o p u l a r l y m o s t h i g h l y t h o u g h t o f t h e o l o g i a n s w i t h
w h o m the
minority o f
scholars w o u l d r a t h e r b e i n t h e v m i n g ,
'by Zeus,' than hold a correct v i e w along w i t h y o u r exports in
three tongues. N o t o n e o f these t h i n k s o f y o u r G r e e k p e d a n t s
as m o r e than j a c k d a w s , especially since a certain r e n o w n e d
theologian ( r e n o w n e d p e r h a p s i n his o w n eyes?) w h o s e n a m e I
h a v e t h e sense t o suppress, lest s o m e o f o u r j a c k d a w s arc q u i c k
off t h e m a r k w i d i d i e G r e e k t a u n t o f t h e 'ass p l a y i n g t h e l y r e ' ,
has e x p o i m d e d this passage in m a s t e r l y theological style. S t a r t ­
i n g from t h e w o r d s " I speak as a fool, I a m m o r e " h e o p e n s a
n e w chapter such as could o n l y b e possible b y c a l l i n g o n t h e
ftiil forces o f dialectic, a n d m a k e s a n e w s d b d i v i s i o n , v n t h t i i e
following i n t e r p r e t a t i o n (I'll q u o t e Iris a r g u m e n t e x a c d y , his
actual w o r d s as w d l as dieir substance): " 1 speak as a fool, t h a t
is, i f I seem t o y o u a fool i n m a k i n g m y s e l f t h e e q u a l o f false
aposdes, I shall seem e v e n m o r e o f a fool in y o u r eyes b y
setting myself a b o v e t h e m . " H o w e v e r , a U t d e later h e a p p e a r s
t o forget himself a n d sUps m t o a d i S e r c n t i n t e r p r e t a t i o n . ' ^
135. The experts in the diree tongues (Latin, Greek and Hebrew) were
the humanists who insisted that a knowledge of the andent tongues was the
119
PRAISE OF FOLLY
B u t I d o n ' t k n o w w h y I b o t h e r t o defend myself w i t h a
single e x a m p l e , seeing t h a t it's t h e generally accepted privilege
o f t h e o l o g i a n s t o stretch t h e heavens, t h a t is, t h e Scriptures,
h k e t a n n e r s w i t h a h i d e . A c c o r d i n g t o St P a u l , t h e r e a r e w o r d s
w h i c h can d o battle for H o l y Scripture, t h o u g h in their
c o n t e x t t h e y d o n ' t d o so, if w e are t o trust J e r o m e , that
' m a s t e r o f five t o n g u e s ' . P a u l o n c e h a p p e n e d t o see an inscrip­
t i o n o n an altar in A t h e n s a n d twisted its m e a n i n g i n t o an
a r g u m e n t for t h e C h r i s t i a n faith. H e left o u t all t h e w o r d s
w h i c h w o u l d h a v e d a m a g e d his case and selected o n l y t h e last
t w o , ignoto deo " t o t h e u n k n o w n g o d " . E v e n in this h e m a d e
s o m e alteration, since t h e c o m p l e t e inscription read " t o the
g o d s o f Asia, E u r o p e , a n d Africa, t h e u n k n o w n and foreign
g o d s " . H i s , I b e h e v e , is t h e p r e c e d e n t o u r present-day 'sons o f
t h e o l o g y ' f o l l o w w h e n t h e y pick o u t four o r five w o r d s from
different c o n t e x t s , a n d if necessary even distort theur m e a n i n g
t o suit their p u r p o s e , t h o u g h those w h i c h c o m e before and
after m a y b e either totally irrelevant o r actually c o n t r a d i c t o r y .
T h i s t h e y d o w i t h such carefree i m p u d e n c e that theologians
are often t h e e n v y o f t h e legal e x p e r t s . " *
indispensable tool for theological studies in fiirtherance of an evangelically
based religion. Trilingual foundations were made noubly at Cologne,
Louvain and Alcala, while the ideal that inspired them also inspired founda­
tions elsewhere, as at Oxford. François I put oitt feelers to Erasmus with a
view to his making such a foundation in France, but nothing came of the
project until the institution of the royal lectureships from IJ30 onwards.
The theologian referred to and barely disguised in the reference to the ass
and the lyre was Nicholas of Lyra who died in 1349. It was said in the
sixteenth century, that if Lyra had not played his lyre, Luther would not
have danced (Si Lyra non lyrasset, Luther non saltasset). He wrote a series of
Postillae Utterales on the Old and New Testaments, carefiilly distinguishing
between literal and mystical senses of the text. They were immensely
influential and were the first commentary on the Bible to be printed ( 1 4 7 1 1). Folly is of course making cleat in her reference to Erasmus and trilingual
pedantry that she is conferring only an ironic compliment on Nicholas of
Lyra by embracing his view.
136. The incident of St Paul and the inscription at Athens is recounted in
Acts xvii, 23. What Folly says is narrated by Jerome m his commentary.
Jerome's 'five tongues' were Greek, Latin, Hebrew, Chaldean and Dalmatian.
120
1
PRAISE O F F O l l Y
T h e y can g o to a n y lengths n o w t h a t t h e g r e a t - I n e a r l y
bhtrted o u t h e n a m e b u t t h a t G r e e k s a y i n g s t o p p e d m e a g a m
- has extracted a m e a n i n g from s o m e w o r d s o f L u k e w h i c h is
as c o m p a t i b l e w i d i t h e spirit o f C h r i s t as fire w i d k w a t e r . F o r
as the h o u r o f t h e s u p r e m e peril a p p r o a c h e d , a t i m e w h e n
loyal servants w o u l d rally r o u n d their m a s t e r a n d 'fight his
fight'
w i t h all die resources t h e y e o u l d m u s t e r , C h r i s t ' s i n t e n ­
tion w a s t o r e m o v e from t h e hearts o f his disciples a n y r e h a n c e
o n defences o f t h s k i n d , a n d so h e asked therii w h e t h e r t h e y
had lacked a n y t h i n g w h e n h e h a d sent t h e m o u t so u n p r o v i d e d ,
w i t h neither shoes t o p r o t e c t t h e i r feet a g a i n s t i n j u r y
frcrni
t h o r n s and stones n o r purse as a g u a r d against h u n g e r . W h e n
they replied that t h e y h a d lacked n o t h i n g , h e w a i t o n : " B u t
n o w , he w h o has a b a g , let h i m take it, a n d l i k e w i s e a p u r s e ;
and he w h o has n o s w o r d m u s t seU h i s c o a t md
buy one."
Since t h e w h o l e o f C h r i s t ' s teaching is d i r e c t e d t o w a r d s instill­
ing gendeness, patience, a n d c o n t e m p t o f life, t h e m e a n a i g o f
this passage should b e d e a r t o all. C h r i s t w a n t e d t o d i s a r m h i s
emissaries still fiuther, so t h a t t h e y w o i d d n o t o n l y s p u r n d i o e s
and purse b u t also cast off their coats in o r d e r t o set o u t o n
their mission o f t h e Gospel n a k e d a n d u n e n c u m b e r e d , p r o v i d ­
ing t h e m s d v e s w i t h n o t h i n g b u t a s v r o r d v - n o t t h e s w o r d
w h i c h serves r o b b e r s a n d m u r d e r e r s , b u t t h e s w o r d o f t h e
s p h i t w h i c h penetrates i n t o t h e i i m e r m o s t d e p t h s o f t h e b o s o m
and cuts o u t every passion w i t h a single s t r o k e , so t h a t n o t h i n g
remains in t h e heart b u t piety.
N o w , p r a y , sec h o w o u r r e n o w n e d t h e o l o g i a n d i s t o r t s dii&
H e interprets t h e s w o r d as a defence against p e r s e c u t i o n , t h e
b a g as an adequate supply o f provisions, j u s t as if C h r i s t h a d
reversed his beUefs a n d r e c a n t e d ha f o r m e r t e a c h i n g w h e n his
emissaries a p p e a r e d t o b e setting o u t insufl&dently e q u i p p e d ' i n
royal style.' O r he s e e m s t o h a v e f o r g o t t e n t h a t h e said t h e y
w o u l d b e blessed w h e n affiicted w i t h insults, r e v i l e m e n t , a n d
persecution, and forbade t h e m t o resist evil since o n l y t h e
m e e k are blessed, n o t t h e p u g n a c i o u s ; f o r g o t t e n t h a t h e h a d
called o n t h e m t o consider t h e e x a m p l e o f t h e s p a r r o w s a n d
t h e hhes, so that h e is n o w so r d u c t a n t t o see t h e m g o o u t
w i t h o u t a s w o r d that h e even bids t h e m seU their coat t o b u y
121
PRAISE OF FOLLY
one, preferring them to go naked rather than unarmed. More­
o v e r , j u s t as a n y t h i n g w h i c h serves to repel violence comes
under d i e head of "sword", "pouch" covers any of the necessities
o f life. A n d so this interpreter of the divine mind fits out the
apostles with spears, crossbows, slings, and catapults, and leads
t h e m f o r t h t o p r e a c h t h e crucified. H e also loads t h e m u p w i t h
coffers a n d t r u n k s a n d packs - as if they'll always h a v e t o
m o v e o n firom an itm o n an e m p t y s t o m a c h . H e isn't even
d i s t u r b e d b y t h e fact t h a t t h o u g h C h r i s t once o r d e r e d a s w o r d
t o b e b o u g h t , h e s o o n afterwards sharply o r d e r e d o n e t o be
sheathed; n o r has a n y o n e h e a r d it said that t h e aposdes used
s w o r d s a n d shields against attack f r o m t h e heathen, w h i c h
they
would
have
done
had
Christ
intended
what
our
i n t e r p r e t e r says h e d i d . " ^
T h e r e ' s a n o t h e r o f t h e m , w h o m w i t h due respect I w o n ' t
name, though
his r e p u t a t i o n stands h i g h , w h o has taken
H a b a k k u k ' s w o r d s a b o u t tents ( " T h e hides o f t h e land o f
M i d i a n shall b e t a k e n " ) t o refer t o t h e flayed skin o f B a r t h o l o ­
m e w . A n d I w a s r e c e n d y present myself (as I often a m ) at a
theological d e b a t e w h e r e s o m e o n e asked w h a t a u t h o r i t y there
w a s in t h e Scriptures for o r d e r i n g heretics t o be b u r n t instead
o f refuted in a r g u m e n t . A g r i m old m a n , w h o s e arrogance
m a d e it clear h e w a s a t h e o l o g i a n , a n s w e r e d in s o m e irritation
t h a t t h e a p o s d e P a u l h a d laid d o w n this rule saying, ' A m a n
w h o is a heretic, after t h e first and second a d m o n i t i o n , reject
[devita],'
a n d h e w e n t o n t h u n d e r i n g o u t this q u o t a t i o n again
a n d again w h i l e m o s t o f those present w o n d e r e d w h a t h a d
h a p p e n e d t o t h e m a n . A t last h e explained that t h e heretic w a s
t o b e r e m o v e d f r o m hfe [de vita]. S o m e laughed, t h o u g h there
w e r e p l e n t y o f o t h e r s w h o f o u n d this fabrication sound t h e o ­
logy; but w h e n
several expressed their disagreement,
our
' l a w y e r f r o m T e n e d o s ' , as t h e y say, o u r irrefutable a u t h o r i t y
c o n t m u e d t h u s : ' P a y attention. It is w r i t t e n that t h o u shalt n o t
137. The text of Luke whose interpretation FoUy accuses Nicholas of
Lyra of distorting is xxii, 35HS.
The texts about swords to which Folly refers are presumably Matthew
xxvi, 52 and John xviii, 1 1 , but nowhere does Christ order a sword to be
bought.
122
• 1
^
PSAISBOF POLtY
let t h e evildoer [makfims] live. E v e r y heretic is a n evildoer;
therefore,' e t c . Tlx entire a u d i e n c e roarvelled a t t h e m a a ' s
reasoning p o w e r a n d c a m e o v e r t o his w a y of t h i n k i n g ,
hotfoot. It occurred t o n o o n e t h a t this k w a p p l i e d o t d y t o
sorcerers, wizards, a n d m a g i c i a o s , w h o m t h e H e b r e w s call
mekoichephim i n t h a i o w n t o n g u e , a w o r d w e translate a s
maleJkL O t h e r w i s e t h e d e a d i p e n a l t y w o u l d h a v e t o b e a p j J i e d
to fornicators a n d d r u n k a r d s . * "
B u t it's foohsh o f m e t o contiirae w i t h these c x a m p l « so
numberless that t h e v o l u m e s o f G h r y a p p u s a n d D i d y i m t s
could n e v e r h o l d t h e m all. I o n l y w a n t e d t o r e m i n d y o u o f t h e
hcence g r a n t e d those saindy scholats, s o t h a t y o u w o u l d s h o w
m e t h e same i n d u l g e n c e as a ' b l o d d i e a d t h e o l o g i a n ' i f m y
quotations a r e n ' t always ^ u i t e a c c u r a t e . N o w l e t m e g e t b a c k
t o P a u l . ) " Y o u suffer f o o l s g k í ü y " , h e s a y s , s p e a k i n g o f h i m s d f .
< A n d again, " R e c e i v e m e a s a f o o l , " a n d " I d o n o t speak a c c o r d i n g
t o G o d b u t as if I w e r e foolish," a n d e l s e w h e r e t o o h e says,
" W e a r e fools for Christ's s a k e . " T h i s is h i g h t r i b t r t e t o foEy
from a great a u t h o r i t y . ) M o r e o v e r , h e is a n o p e n a d v o c a t e i o f
folly <as a p r i m e Jiecessity a n d a g r e a t b e n e f i t ) , " W h o e v e r
a m o n g y o u thinks himself w i s e m u s t b e c o m e a fool t o b e t r u l y
w i s e . " < A n d a c c o r d i n g t o L u k e , Jesus addressed t h e t w o d i s d p l e s
I w h o m h e j o i n e d o n t h e r o a d t o E m m a u s a s f o o k . ) S h o u l d vve
b e surprised at this, seeing t h a t t h a t ( g o d l i ^ : ) - P a a l a t t t a s u t e s
138. The second thedogian appears to^ be die hermit of St A«g»stine,
JordMi of Quedlinbtirg,(sometimes caHed Jordan of Saxony, but not t o b e
confused with the Dominican general of thatname), a mystical writer and
preacher who died in 1380 or 1370. The reference to Habakkuk is iii, 7.
There are different traditions about the death of St Bardiolomew, who may
have been beheaded. St Paul's use oi devita isftom the letter to Titus; (iii, 10)
and the reference to the maleficus a in Deuteronomy xiii, 4, {where the Latin
term is 'fictot somniomnC). The Greek word for (feWte meani in feet 'avoid'.
In his translation of the New Testament, Erasmus says 'flee'.
There was in fact techaically no death praiaky for heresy as sudi, since
heresy is an ecclesiastical crime. Hereäcs were deHvered-to -the secular power
and put to death normally for 'blasphemy'. TTieefiect was the sanse, and die
Church was quite capable of forcing the secukr power to do its wiH by the
application of spiritual sanctions. The 'man from Tenedos' is discussed in die
Adages.
123
PRAISE OP FOLLY
some folly even to God? "God's foolishness", he says, "is wiser
t h a n m e n . " O r i g e n s u b s e q u e n d y objected in his c o m m e n t a r y that
w e c a n n o t really explain this folly by reference to the views held
b y m e n , as w e c a n i n d i e passage " T h e d o c t r i n e of the CTOSS is
folly t o those t h a t a r e p e r i s h i n g . " ' "
( B u t d i e r e is n o n e e d t o w o r r y a b o u t p r o d u c i n g all diis
e v i d e n c e t o p r o v e m y p o i n t w h e n C h r i s t o p e n l y says t o his
F a t h e r i n t h e sacred Psalms ' T h o u k n o w e s t m y foohshness.') It
is also significant t h a t fools h a v e always g i v e n great pleasure t o
G o d , a n d this, I fancy, is t h e reason. G r e a t princes e y e m e n w h o
are t o o clever w i t h hostiUty a n d suspicion, as JuUus Caesar d i d
B r u t u s a n d Cassius, t h o u g h h e h a d n o fear o f d r u n k e n A n t o n y ,
a n d as N e r o d i d Seneca a n d D i o n y s i u s d i d Plato, t h o u g h t h e y
d e h g h t e d i n m e n o f duller a n d simpler wits. In t h e same w a y ,
C h r i s t a l w a y s loathes a n d c o n d e m n s those 'wiseacres' w h o p u t
their trust i n their ovvn inteUigcnce; as P a u l bears witness in n o
u n c e r t a i n w o r d s w h e n h e says " G o d has chosen t h e fooUsh t h i n g s
o f t h e w o r l d , " a n d a g a i n " G o d chose t o save t h e w o r l d t h r o u g h
f o l l y , " since it c o u l d n o t b e r e d e e m e d b y w i s d o m . G o d himself
m a k e s this clear e n o u g h w h e n h e p r o c l a i m s t h r o u g h t h e m o u d i
o f t h e p r o p h e t " I w i l l d e s t r o y t h e w i s d o m o f t h e wise a n d reject
t h e intelUgence o f t h e inteUigent." S o does C h r i s t , w h e n h e gives
t h a n k s because t h e m y s t e r y o f salvation h a d been h i d d e n
fi:om
t h e wise b u t r e v e a l e d t o Utde children, t h a t is, t o fools. ( ( T h e
139. Chrysippus is said to have written more than seven hundred works.
Didymus, the Greek contemporary of Augustus, is said to have vmtten
3,500 or 4,000, of which none has survived.
The texts of St Paul referred to in this paragraph are 2 Corinthians xi, 19;
xi, 17 and I Corinthians iv, 10; iii, 18; i, 25; i, 18.
The reference to Luke is to xxiv, 25.
Origen, the third-century Greek Father whose understanding of Christian
dogma vtathin a neoplatonist framework later caused his work to be con­
demned, was a very important figure for the evangelical humanists. Pico
della Mirandola had defended him (in a thesis which in turn was condemned),
and the eariy sixteenth century saw a real attempt to replace the authority of
the anti-Pelagian Augustine with that of a rehabihtated Origen, whose
doctrine clearly harmonized more easily with the humanist determination t o
understand Christian perfection in terms of moral fulfilment. Erasmus was •
noubly favourable to Origen.
124
PRAISE O P P O t L Y
,
r*'
V
p.
fe'
Greek w o r d for a child, i ^ o s m e a n s " f o o U s h " , and в d i e
opposite o f аофб! " w i s e " ) . ) T h e r e м е also s o m e r e l e v a n t
passages in d i e G o s p d w h e r e C h r i s t a t t a c b Pharisees a n d scribes
a n d teadiers o f t h e L a w w h i l e g i v i n g h i s unlaHing p r o t e c t i o n t o
the i g n o r a n t m u l t i t u d e . < W h a t e k e c m " W o e u n t o y o u . S c r e e s
I and Pharisees" m e a n b u t " W o e u n t o y o u w h o a r e w k e " ? ) * " "
B u t C h r i s t seems t o h a v e t a k e n special d e U g h t i n U t d e <;hildren,
w o m e n , a n d fishermen, w h i l e t h e d u m b a n i m a k w h o g a v e h i m
the greatest pleasure w e r e diose fiirthest r e m o v e d firom cleverness
a n d c u n n i n g . So h e preferred t o r i d e a d o n k e y , t h o u g h h a d h e
chosen h e could safely h a v e b e e n m o t m t e d o n a l i o n ; a n d t h e
HcAy Spirit descended in t h e f o r m o f a d o v e , < n o t o f an e a g k o r
I a h a w k , ) w h i l e t h r o u g h o u t t h e Scriptures t h e r e к
frequent
m e n t i o n o f harts, y o u n g m u l e s , a n d l a m b s . M o r e o v e r , h e caUs
those w h o are destined for eternal life his s h e e p , t h o u g h tiiere к
n o animal so stupid: witness t h e p r o v e r b i a l expression i n A r i s t o d e ,
' A e e p l i k e character', w h i c h h e t e l k us к d e r i v e d from t h e s l o w wittedness of the animal a n d к c o m m o n l y u s e d as a t a u n t against
dull a n d stupid m e n . Y e t Christ declares h i m s d f t h e s h e p h e r d o f
this flock, and even takes pleasure Inmself i n t h e n a m e o f L a m b ,
a s w h e n J o h n reveals h i m in t h e w o r d s ' B e h o l d t h e L a m b o f
G o d . ' T h e same expression often appears in t h e A p o c a l y p s e . ' * '
All this s u r d y points t o t h e same t h i n g t t h a t aU m o r t a l s a r e
" б ю к , even the pious. Christ t o o , t h o u g h h e к t h e w i s d o m o f t h e
•.
140. See psalm Ixviii, <5 (R.S.V. box, $)
f.t.'l"' Caesar's fear of Вга1ш and Cassius who were pale and thin is reported by
Wntarch mfe of Caesar, <S2), as is hii failnie to fear the sleek Antony.
Shakesiileare draws on the same passage of Plutarch inJulius Caesar, I, ii, 194-5,
j;"'
Yond Cassius has a lean and hungry look,
He thinks too much: tochmen are dangerous.
' f i d t u s says that Nero distrusted his former tutor Seneca {Annals, 15, 62
ffl-JIlietyrant Dionysius of Syracuse sent Plato away in disgrace.
'. The scripttae <]notations in this s ^ o n are i Corinthians i, 27 and 21,
Iniah xxix, 14. (but Folly confuses this text with i Corinthians i, 19) and
Metthewxxiii, 13-15 and 23-7.
i4i.T1se ass is mentioned in Matdiew xxi, 2 and the dove in Matthew iii,
гб. The parable of the good shepherd is in John x. Aristotle's proverb is
discussed in the Adages, the expression 'die Lamb of God' appean in John i,
39. u t d j u and throughout the Apocalypse (ftevebtion).
125
PRAISE OF FOLLY
Father, w a s m a d e s o m e t h i n g o f a fool himself in o r d e r to help
< t h e folly o f m a n k i n d ) w h e n h e assumed t h e n a t i u e o f m a n
a n d w a s seen in m a n ' s f o r m , j u s t as h e w a s m a d e sin so that h e
c o u l d r e d e e m sinners. N o r d i d h e wish t h e m t o b e r e d e e m e d in
a n y o t h e r w a y save b y t h e folly o f t h e cross and t h r o u g h his
simple, i g n o r a n t aposdes, t o w h o m h e unfailingly preached folly.
H e t a u g h t t h e m t o s h u n w i s d o m , and m a d e his appeal t h r o u g h
t h e e x a m p l e o f children, lihes, mustard-seed, and h u m b l e spar­
r o w s , all foolish, senseless things, w h i c h live their Hves b y natural
instinct alone, free f r o m care o r p u r p o s e . A n d t h e n "when h e
f o r b a d e his disciples t o w o r r y a b o u t h o w t h e y should answer the
charges o f t h e g o v e r n o r s and told t h e m n o t to seek to k n o w
t i m e s and seasons, it w a s surely because h e w a n t e d t h e m n o t t o
rely o n their o v m intelUgence b u t b e w h o l l y d e p e n d e n t o n h i m .
T h i s also explains w h y G o d t h e creator o f the w o r l d
forbade
m a n t o eat o f t h e tree o f k n o w l e d g e , as if k n o w l e d g e was
p o i s o n o u s t o happiness. So Paul o p e n l y c o n d e m n s k n o w l e d g e for
b u i l d i n g u p conceit a n d d o i n g h a r m , a n d I beUeve St B e r n a r d
h a d h i m in m i n d w h e n h e i n t e r p r e t e d t h e m o u n t a i n o n w h i c h
Lucifer set u p his seat as t h e m o u n t o f k n o w l e d g e .
< T h e n p e r h a p s w e s h o u l d n ' t o v e r l o o k the a r g u m e n t that
Folly
finds
f a v o u r in h e a v e n because she alone is g r a n t e d
forgiveness o f sins, w h e r e a s t h e vnse m a n receives n o p a r d o n .
S o w h e n m e n p r a y for forgiveness, t h o u g h they m a y have
sinned in fuU awareness, t h e y ' m a k e folly their excuse and
defence. If I r e m e m b e r r i g h d y , that is h o w A a r o n in the
B o o k o f N u m b e r s intercedes against the p u n i s h m e n t o f his
sister: " I beseech y o u , master, d o n o t charge us w i t h this sin,
w h i c h w e c o m m i t t e d foolishly." Saul uses the same w o r d s in
p r a y i n g D a v i d t o forgive his fault: " F o r it is clear that I
acted fooUshly." A n d again, D a v i d himself tries to placate
t h e L o r d b y s a y i n g . " " I beseech thee, O L o r d , take a w a y the
i n i q u i t y o f t h y servant, for I have acted fooUshly," as if he
c o u l d o n l y w i n forgiveness b y pleading folly and ignorance.
Still m o r e forceful is t h e a r g u m e n t that w h e n Christ prayed
o n t h e cross for his enemies, " F a t h e r , forgive t h e m " , he m a d e
n o o t h e r excuses for t h e m b u t their ignorance: " F o r
they
k n o w n o t w h a t t h e y d o . " Paul writes t o T i m o t h y in t h e
126
PRAISE O F P O I L Y
same vein, " B u t I w a s g r a n t e d G o d ' s m e r c y because I acted
i g n o r a n d y , in unbelief." W h a t d s e is acting i g n o r a n t l y b u t
acting foolishly, w i d i n o evil i n t e n t ? A n d w h e n P a u l speaks
o f being g r a n t e d m e r c y , h e clearly implies t h a t h e w o u l d
n o t h a v e been g r a n t e d it h a d h e n o t h a d folly t o plead in
his defence. T h e sacred psalmist, w h o m I f o r g o t t o q u o t e in
his p r o p e r place, also speaks for us all w h e n h e says, " R e m e m ­
b e r n o t the sins o f m y y o u t h a n d m y i g n o r a n c e s , " a n d y o u
wiB h a v e m a r k e d that his t w o excuses are y o u t h ,
which
finds in m e a constant c o m p a n i o n , a n d i g n o r a n c e s w h i c h a r e
n u m b e r e d as plural so t h a t w e m a y a p p r e c i a t e t h e full p o w e r
offolly.>'«
142. The remarkable animation of this passage in its plea for learned or
spiritual ignorance derives from the tradition of unlettered piety which
Erasmus absorbed from the devotio modema and the Brethren of the Common
Life, and which it was his personal achievement to integrate writh Christian
humanism.
In this final section of the Praise of Polly Erasmus takes advantage of the
ironic form to put his ideal with total seriousness into the sort of paradoxes
in which the evangelists recount the moral teaching of Christ. However,
what Folly says here does not exclude the need for learning, required to
justify this reading of the Christian message, which Erasmus thought should
itself be instantly accessible to everyone. •
The references here are to: t Corinthians i, 18 and 24 (Christ's folly the
wisdom of God); Philippians ii, 7 (assuming, the form, of man); 2 Corinthians
V, 21 (made sin); i Corinthians i, 21 (the folly of the Cross).
Children are mentioned for instance in Matthew xviii, 3; liUes for
instance in Matthew vi, 28; mustard seed in Nfatthew xiii, 31; sparrows in
Matthew x, 29; governors in Matthew x, 18; titiles and seasons in Acts i, 7;
die tree of knowledge in Genesiiii, tj, St Pad's association of knowledge
with conceit is in I Corinthians viii, 1. St Bernard's identification of
Lucifer's sin with a desire for knowledge is in his commentary on Isaiah xiv,
12. The reference to Numbers is to xii, 11, to Saul i Samuel xxvi,
21 and to David 2 Samuel xxiv, 10. Christ's prayer for those who crucified
him is in Luke xxiii, 34, and the reference to Timothy comes from i
Timodiy i, 13. The Psalm quoted is xxiv, 7 (Vulgate; R.S,V. xxv, 7).
Not all these quotations bear the weight vihich FoUy puts on them. In
particular it is difficult to read Genesis as condemning knowledge. But
Erasmus deliberately attaches Folly to a tradition of exegesis with which the
Brethren of the Coratnon Life had made him familiar. The wisdom FoHy
goes on to attack is conventional and worldly rather t b « t spiritual, but she
does renew Christ's insistence that his wisdom is folly t o the world.
127
T o s u m u p (or I shall be p u r s u i n g t h e infinite), it is quite d e a r
that the Christian
religion has a k i n d o f kinship w i t h folly <in
s o m e f o r m ) , t h o u g h it has n o n e at all w i t h w i s d o m . If y o u w a n t
proofs
o f this,
first
consider
t h e fact
that d i e v e r y
young
a n d t h e v e r y o l d , w o m e n and s i m p l e t o n s are t h e people w h o
take t h e greatest d e h g h t in s a a e d a n d h o l y things, and are
therefore a l w a y s f o u n d nearest t h e altars, led there d o u b d e s s
solely b y their n a t u r a l instinct. Secondly, y o u can see h o w t h e
first f o u n d e r s o f t h e faith w e r e great lovers o f s i m p h d t y and
bitter e n e m i e s o f l e a r n i n g . Finally, t h e biggest fools o f all appear
t o b e those w h o h a v e o n c e b e e n w h o l l y possessed b y zeal for
C h r i s t i a n piety. T h e y s q u a n d e r their possessions, i g n o r e insults,
s u b m i t t o b e i n g cheated, m a k e n o distincrion b e t w e e n friends
a n d e n e m i e s , s h u n pleasure, sustain themselves o n fasting, vigils,
tears, toil, a n d h u m i h a r i o n s , scorn hfe, a n d desire o n l y d e a t h - in
s h o r t , t h e y s e e m t o b e d e a d t o a n y n o r m a l feelings, as if t h d r
spirit d w e l t e l s e w h e r e t h a n in their b o d y . W h a t else can that b e
b u t madness? A n d so w e s h o u l d n o t b e surprised if t h e aposdes
w e r e t h o u g h t t o b e d n m k o n n e w w i n e , a n d Festus j u d g e d Paul
to be m a d . " '
B u t n o w t h a t I h a v e d o r m e d t h e 'Uon skin', let m e tell y o u
a n o t h e r t h i n g . T h e happiness w h i c h Christians seek w i t h so
m a n y l a b o u r s is n o t h i n g o t h e r t h a n a certain k i n d o f madness
a n d folly. D o n ' t b e p u t off b y t h e w o r d s , b u t consider t h e
reaUty. In t h e first place. Christians c o m e v e r y near t o agreeing
w i t h t h e Platonists t h a t t h e sopì is stifled a n d b o u n d d o w n b y t h e
fetters o f t h e b o d y , w h i c h b y its gross m a t t e r prevents t h e soul
f r o m b e i n g able t o c o n t e m p l a t e a n d enjoy things as t h e y truly
are.
N e x t , P l a t o defines p h i l o s o p h y as a p r e p a r a t i o n for d e a t h
because it leads t h e m i n d f r o m visible a n d b o d i l y things, j u s t as
d e a t h does. A n d so as l o n g as t h e m i n d m a k e s p r o p e r use of the
o r g a n s o f t h e b o d y it is called sane a n d healthy, b u t o n c e it begins
t o b r e a k its b o n d s a n d tries t o w i n f r e e d o m , as if it w e r e p l a n n i n g an escape firom prison, m e n call it insane. If this happens
143. The qualification 'in some form" was added in 1523. The aposdes
were thought to be drunk in Acts ii, 13 and Festus' reaction to St Paul is in
Acts, xxvi, 24. 'Donning the lionskin' means undertaking a great usk and is
a proverb discussed in the Adages.
128
FRAISE Of FOLIY
t h r o u g h disease o r s o m e orgaiác defect, b y g e n e r a l c o n s e n t it is
calfcd insanity. E v e n s o , w e see t h i s t y p e o f p e r s o n foretelling t h e
future, s h o w i n g a k n o w l e d g e o f l a n g a a g c s a n d l i t e r a t u r e t h e y h a d
n e v e r p r e v i o u á y fcamed, and g i v i n g x l e a r i n d J c a t i o n o f s o m e t h i n g
divine. U n d o u b t e d l y this h a p p e n s b e c a u s e t h e m i n d i s b e g n m i a g
t o free itself from c o n t a m i n a t i o n b y t h e b o d y a n d exercise its
t r u e natural p o w e r . I drink this also e x p l a i n s w h y t h o s e w h o a r e
s t r u g g h n g at t h e h o u r o f d e a t h often h a v e a s o m e w h a t similar
experience, so t h a t t h e y speak w o n d e r s as if i n s p i r e d .
Again, if this h a p p e n s t h r o u g h pious f e r v o u r , i t m a y n o t b e
quite t h e s a m e k i n d o f itBaraty, b u t is s o h k e i t t h a t m o s t p e o p l e
m a k e n o distinction, especially as t h e n m n b c r o f folk w h o <liffer
in their w h o l e w a y o f life frtwn t h e g e n e r a l r u n o £ m a n k i n d is
very small. A n d so w e h a v e a s i t u a t i o n w h i d i I t h i n k is n o t
urdike t h e o n e i n t h e m y d i i n P l a t o , w h e r e t h o s e w h o w e r e
chained in a c a v e m a r v e l l e d a t shadovsra, w h e r e a s t h e m a n w h o
had escaped a n d then r e t u r n e d t o t h e c a v e r n t o l d t h e m t h a t h e
h a d seen real t h i n g s , a n d t h e y w e r e n n i c h m i s t a k e n i n t h e k belief
that n o t h i n g existed, b a t d i d r w r e t c h e d d i a d o w s . T h i s m a n
vfho
has gained t m d e r s t a n d i n g pities iris c o m p a n i o n s a n d d e p l o r e s
their insanity, w h i c h confines t h e m t o s u c h a n illusion, b u t t h e y
in their t u r n l a u g h at h i m as if h e w e r e crazy a n d t u r n h i m o u t .
h i t h e same w a y , t h e c o m m o n h e r d o f m e n f e d s a J m i r a t i o n o n l y
for t h e things o f t h e b o d y a n d beHeves t h a t t h e s e a l o n e exist,
w h e r e a s t h e pious s c o r n w h a t e v w coturertts t h e b o d y a n d a r é
w h o l l y uphfted t o w a r d s t h e c o n t e m p l a t i o n o f mvisible t h i n g s .
The ordinary m a n g i v «
fint
| J a c c t o w e a l t h , t h e secc«id t o
bodily comforts, a n d leaves t h e last t o t h e soul - w h i c i i a n y w a y
• f...
f"
m o s t people b e h e v e d o e s n ' t exist because it is invisible t o t h e e y e .
B y contrast, t h e pious direct their entire e n d e a v o u r t o w a r d s G o d ,
w h o is absolute p u r i t y , a n d after h i m t o w a r d s wdiat is closest t o
h i m , t h e soul. T h e y h a v e n o t h o u g h t for t h e b o d y ,
despise
wealth' a n d avoid it like trash, a n d if t h e y a r e o b h g e d t o d e a l
w i t h such m a t t e r s t h e y d o so w i t h r d u c t a n c e a n d distaste, h a v i n g
as if t h e y d i d not h a v e , possessing as if t h e y d i d not possess.'**
^^f.
H4. Folly makes k dear that neoplatonist, and especiaHy Plodnfan, systems can serve as a substructure to explain and understand the Christian
129
PRAISE OF FOLLY
There arc moreover in each of these things widely differing
degrees. T o b e g i n w i t h , t h o u g h all the senses h a v e s o m e kinship
w i t h t h e b o d y , some o f d t e m a r e grosser, such as touch, hearing,
sight, smell, a n d taste, w h i l e o t h e r faculties are less physical, for
instance, m e m o r y , intellect, a n d will. T h e p o w e r o f t h e soul
d e p e n d s o n its inclinations. Since, then, all t h e p o w e r o f t h e pious
soul is directed t o w a r d s w h a t is furthest r e m o v e d from t h e grosser
senses, these b e c o m e b l u n t e d a n d b e n u m b e d . T h e vulgar c r o w d
o f course does t h e o p p o s i t e , develops t h e m v e r y m u c h a n d m o r e
spiritual faculties v e r y Utde. T h a t explains w h a t w e h a v e heard
h a p p e n e d t o several saints, w h o d r a n k oil b y mistake for w i n e .
A g a i n , t a k e t h e affections o f t h e soul. S o m e h a v e m o r e traffic
wdth t h e grossness o f t h e b o d y , such as lust, desire for food a n d
sleep, anger, p r i d e , a n d e n v y , a n d o n these t h e pious w a g e
unceasing w a r , w h i l e t h e c r o w d thinks Ufe impossible w i t h o u t
t h e m . T h e n t h e r e a r e w h a t w e could caU i n t e r m e d i a t e affections,
w h i c h a r e quasi-natural t o aU, Uke l o v e for one's < c o u n t r y > , a n d
affection for children, parents, a n d friends. T h e c r o w d sets great
store b y these, y e t t h e pious strive t o r o o t t h e m t o o from their
soul, o r at least t o s u b h m a t e t h e m t o t h e highest region o f t h e
soul. T h e y w i s h t o l o v e their father n o t as a father, for h e b e g o t
n o t h i n g b u t t h e b o d y , a n d this t o o is o w e d t o G o d t h e Father,
b u t as a g o o d m a n a n d o n e i n w h o m is reflected t h e i m a g e o f the
s u p r e m e m i n d , w h i c h alone t h e y call t h e summum homwi a n d
b e y o n d w h i c h t h e y declare n o t h i n g is t o b e l o v e d o r s o u g h t . " '
revektion. Folly's Platonism remains notable however for the reference to
prophetic insanity, one of the four sorts of divine Juror discussed by Fidno in
his commentary on Plato's Symposium which stimulate the process by which
the soul is reunified and, progressively weaned from dependence on matter,
reunited to God. The idea that philosophy is a preparation for death is also
discussed by Cicero, the source from whom Montaigne took the tide of his
famous essay Que philosopher,
c'est apprendre k mourir. Erasmus in the
Enchiridion takes it from Socrates in the Phaedo.
The phrase 'possessing as if they did not possess' is a reminiscence of St
Paul, I Corinthians vii, 29-30.
145. It is recounted of St Bernard that, meditating on scripture, he drank
oil without noridng that it was not water.
Folly is presenting a modified neoplatonist psychological system, drawing
on Origen's commentary on St Paul and the seventh chapter of the
130
- -i
PRAISE OF FOLLY
This is t h e rule \ d t e r e b y t h e y r e g u h t e all t h e r e m a i n d e r o f
Kfe's duties, so t h a t a n y t l m i g visible, if i t is n o t w h o l l y t o b e
despised, is still valued far less t h a n w h a t c a n n o t b e seen. T h e y
also say that even i n t h e s a c r a m e n t s a i d t h e actual obsCTvances o f
their r e h g i o n , b o t h b o d y a n d spirit a r e i n v o l v e d . F o r e x a m p l e ,
they think little o f fasting if it m e a n s n o m o r e t h a n abstaining
from
m e a t and a m e a l - w h i d i for t h e c o m m o n m a n is t h e
essential o f a fast. It m u s t a t t h e s a m e t i m e r e d u c e t h e passions,
p e r m i t t i n g less a n g e r o r p r i d e t h a n usual, so t h a t t h e s p n i t can
feel less b u r d e n e d b y t h e m a t t e r o f t h e b o d y a n d c a n a i m at
tasting and ergoying t h e blessings o f h e a v e n . I t is t h e s a m e w i t h
t h e Eucharist: t h e ritual w i t h w h i c h it is celebrated s h o u l d n o t b e
rejected, t h e y say, b u t in i t s d f it senrcs n o nsefid p u r p o s e o r can
b e positively harmfiil if it lacks d i e s p i r i t n a l e l e m e n t r e p r e s e n t e d
b y those visible symbols. It r e p r e s o i t s t h e d e a t h o f C h r i s t , w h i c h
m e n m u s t express t h r o u g h d i e m a s t e r y a n d e x t i n c t i o n o f their
bodfly passions, laying t h e m i n t h e t o m b , as i t w e r e , i n o r d e r t o
rise again t o a n e w hfe w h e r e i n t h e y can b e u n i t e d w i t h h i m a n d
vsrith each other; T h i s t h e n is h o w t h e p i o u s m a n acts, a n d this is
his pnrpose. T h e c r o w d , o n t h e o t h e r h a n d , thinks t h e sacrifice o f
Enchiridion m which Erasmus expounds Origen's view. The ascription o f
passions to the body rather than the soul is Plotiniaft, although it became
common in the neo-stoic moralists of die ReaaissiBGe. in Christian authors
it normally leads to a trichotomist psychological systcia, based on i Thessalonians V, 23, and distinguishes body, sold and spirit. For Folly, as for Pico
della Mirandola, the soul can determine itself either to achieve spiritual and
angelic status or to remain immersed in the material world.
FoUy carefuUy distinguidies the passions, belonging to the senses in which
the 'vulgar crowd' is enmeshed, from the higher afifections, however hesitant
she may remain about these. "Utey are 'intermediate', 'qtrasi'-natural, capable
of being transferred to the highest point of the souL The uncertainty is
transferred from the EnrWfWten, where abme o f the-affections come near to
being virtuous. Erasmus, far too erapiricatty nrinded to systematixe his
teaching, does in &ct move towards a greater sympathy with these 'intermediary* affections. The identification of die sumnmm bmnim with die
divine mind is expressed in terms reminireent of Fidno's commentary on the
Symposiam.
Erasmus changed 'love for one's fadier' to 'love for one's country' in
1532.
131
PRAISE OP FOLLY
madness. And this is only t h e merest taste o f the happiness t o
come.''*''
B u t I ' v e l o n g b e e n f o r g e t t i n g vi^ho I a m , and I've ' o v e n h o t d i e
m a r k ' . If a n y t h i n g I ' v e said seems r a t h e r i m p u d e n t or garrulous,
y o u m u s t r e m e m b e r it's Folly a n d a w o m a n w h o ' s been speaking.
A t t h e s a m e t i m e , d o n ' t forget d i e G r e e k p r o v e r b ' O f t e n a
fooUsh m a n speaks a w o r d in season', t h o u g h o f course y o u m a y
t h i n k this d o e s n ' t a p p l y t o w o m e n .
I can see y o u ' r e all w a i t i n g for a p e r o r a t i o n , b u t it's silly o f
y o u t o suppose I c a n r e m e m b e r w h a t I ' v e said w h e n I ' v e been
s p o u t i n g such a h o t c h p o t c h o f w o r d s . T h e r e ' s a n o l d saying, 'I
h a t e a f e U o w - d r i n k e r w i t h a m e m o r y ' , a n d here's a n e w o n e t o
p u t alongside it: 'I h a t e a n audience w h i c h w o n ' t forget.'
A n d so I'll say g o o d b y e . C l a p y o u r hands, Uve weU, a n d
d r i n k , distinguished initiates o f F O L L Y . " ^
The End
147. Plato speaks of the madness of lovers in the Phaedms (245b). Love
was another of the four Platonist jutom which stimulated the soid's ascent to
beatitude. The idea of living in the object of one's love is Platonist too
although also a commonplace of Christian tradition. The promise starting
'eye has not seen' comes from i Corinthians ii, 9. The reference to die 'good
part' of Folly [Moriae) is a deliberate allusion to die 'best part' of Mary
[Mariae) which Christ said should not be taken from her in spite of Martha's
plea (Luke x, 42). The folly being praised by Folly has become religious
fulfilment and, as such, totally serious. The last paragraph derives from St
Paul's accoimt of his own ecstasy at the begirming of 2 Corinthians xii.
148. The last paragraph begins with a quotation from Lucian's The Dream
or the Cock. The ironic mask is resumed and Folly remembers she is a
garrulous woman, even if she can speak 'a word in season' (a proverb
discussed in the Adages). A last adage is mentioned about a fellow-drinker
with a memory. The final reference to drink recalls the earlier serious
Bacchus before, in Holbein's wood-cuts, FoUy finaUy leaves her pulpit.
'Clap your hands' is the conventional Ending to a Roman comedy. 'The
End' is in Greek.
134