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SomeMedievalElementsandStructural
Unityin
Erasmus'The Praiseof Folly
by CLARENCE
H. MILLER
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189-189V.
Omne tale per essentiam prius et uerius est tale quam quod est tale per
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catholique,vi
Aquinas, SummatheologicaIIIa, q. 25, a. 3. Dictionnairede the'ologie
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images are unreal,but this play cannot be performedin any other way'
(Kan, pp. 48-49). In the second part, however, the trappingsof a king
are symbols of his responsibilities:'Then put a gold chain around his
neck, a sign of the interlockingagreementof all the virtues. Then give
him a crown set with precious gems, a timely reminderthat he is supposed to excel everyone in the exercise of all the heroic virtues. Give
him a scepter, a symbol of justice and of a heart completely fortified
against the assaultsof corruption,from whatever source. And finally,
give him a robe of royal scarlet,symbolizing, as it were, an extraordinary love of the commonwealth. If a prince should compare these
accoutermentswith his own way of life, I cannot but think that he
would be thoroughly ashamedof his splendid appareland would be
afraid that some clever wit might make a laughing stock of all this
solemn and lofty costume' (Kan, pp. 142-143). We are not surprised to
learn that the emblematic royal costume which provides the basis for
this ironic contrastin the Moriais presentedin a more straightforward
But when we learn that
mannerin TheEducation
of a ChristianPrince.26
most of the symbolic meaningsFolly assignsto a bishop'sclothescan be
found almost exactly in the writings of Innocent III and William
Durandus,27it may serve to remind us of the serious and traditional
view of social duties which is presentedin Folly's survey.
This survey not only leads us out of Folly's first paradox, but also
preparesus for the Christianparadoxof the thirdpart. Here, the whole
fabric of society is again dissolved. The world and all its ways are
rejected by Christianfools. They refuse to love even their country,
parents,children,and friendsexcept insofaras they reflectthe goodness
of God. The survey agreeswith thisview in that it too rejectsthe foolish
establishment-the academics,politicians,and ecclesiasticswho fail to
fulfill theirfunctions. Society as it has degeneratedundertheir management is indeed the very world which is rejected by Christianfools.
We can accept the final ironic paradox of the Christianwho is absurd
and foolish in the eyes of the world becausethat world has alreadybeen
presentedas vitiated by another less basic ironic contrast:the rulersof
26 Institutio
principis Christiani, LB rv, 566E-F and 582C-D.
27 InnocentIII,De sacroaltarismysterio,Patrologia
Latina(Migne), ccxvI, col. 793, 795.
Durandus, Rationale diuinorumofficiorum(Venice, 1568?), m, i, 3, lo-11, 12-13, 15 (pp.
42-43, 49V-50, 51v); Iv, 6 (p. 67). The traditional symbolism is traced in detail by Joseph
Braun in Die liturgische
Gewandungim OccidentundOrient(Freiburgim Breisgau,1907),
pp. 701-726.
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