If, at this stage in the history of the Church, the utterance of the reigning pope was already to be accepted as infallible, it is somewhat difficult to understand how to bring into accord with these conclusions the condemnation of half a century later, issued under the authority of the no less infallible Pius IV. A similar instance had occurred earlier in the reign of Pius II, who found occasion to include in the list of writings by Catholic ecclesiastics to be condemned a treatise written by himself eighteen years earlier under the title _Aeneae Sylviae commentaria de actis et gestis Concilii Basileen_. This condemnation is confirmed in the Tridentine Index in the following words: _In actis Aeneae Sylviae prohibentur ea quae ipse in Bulla retractationis damnavit_. Mendham speaks of this Bull as an example of a change of opinion similar to that described by another pope confronted with a similar difficulty, who explained that “when he was raised higher he saw things more clearly.”[219] In 1522, the sale and the perusal of the _Colloquies_ of Erasmus, an authorised edition of which had been printed by Colines, were interdicted by the censors of the Sorbonne. Erasmus reports that before the date of the prohibition, no less than twenty-four thousand copies of this Paris edition had been sold. In 1528, Erasmus made application for a privilege for the publication in France of his edition of the works of St. Augustine, but the influence of the Sorbonne was sufficient to prevent the permit being given. The reason why Erasmus considered it important to have this work issued from Paris was that the Paris University was at the time the centre for theological undertakings, as the University of Bologna was for instruction in jurisprudence. Erasmus was able to write in regard to the _Praise of Folly_ that the pope “had read it through from beginning to end and that kings, bishops, archbishops, and cardinals were delighted with it.”[220] The favour given to the book by the pope and by not a few of the scholarly ecclesiastics did not prevent its prohibition in many of the universities, including Paris, Louvain, Oxford, and Cambridge. The prohibition of the _Praise of Folly_ carried with it the condemnation of the previous writings of the author. This is the literature, cried the clergy, that comes from a knowledge of Greek.