40 Readings in European History from Italy. Some, he feared, might think the matter too trivial for a theologian like himself ; to others his wit might seem more acrid than befitted a Christian. But many great men had joked about human foibles before him. He was only amusing himself in any case. " Moreover, is it not unfair that we should permit those in all walks of life to play except the scholar, especially since trivial matters often lead us to serious considera- tions and since ludicrous things can be so treated that the reader will sometimes gain more benefit from them — if he is not too stupid — than from the gravest and most elaborate argumentation ? ' He praises Folly, but not altogether foolishly. 1 He mentions no names and has avoided acerbity, which, as he points out, is by no means true of St. Jerome's satirical letters. Erasmus could deal freely with the weaknesses of prelates and princes, of theologians and monks, because he was addressing the learned in a learned language ; and then his bantering tone protected him from serious condemnation, for he has Folly step into the pulpit and assert her right to have her say. She claims that although men erect no altars to her, they all worship her and owe most of their happiness to the comfortable illusions and self-complacency which she grants them. Folly, it should be noted, is by no means the same person throughout the little book ; sometimes she rep- resents stupidity, sometimes silliness, sometimes she seems to stand for an amiable simplicity or nai'vete, 1 How neatly he says in his preface : Ut enim nihil nugacius quam seria nugatorie tractare; ita nihil festivius quam ita tractare nugas ut nihil minus quam nugatus fuisse videaris. The prefatory letter is addressed to More, whose name suggested the Greek title of The Praise of Folly : Encomium Moriae.
