The Engrained Rogue, by
Dwarsencas
Eldenu.
Gargantua and Pantagruel by François Rabelais
I observe the decalogical precepts, and,
according to the facultatule of my vires, I do not discede from them one
late unguicule. Nevertheless, it is veriform, that because Mammona doth
not supergurgitate anything in my loculs, that I am somewhat rare and lent
to supererogate the elemosynes to those egents that hostially queritate
their stipe.
Prut, tut, said Pantagruel, what doth this fool mean to say? I think he is
upon the forging of some diabolical tongue, and that enchanter-like he
would charm us. To whom one of his men said, Without doubt, sir, this
fellow would counterfeit the language of the Parisians, but he doth only
flay the Latin, imagining by so doing that he doth highly Pindarize it in
most eloquent terms, and strongly conceiteth himself to be therefore a
great orator in the French, because he disdaineth the common manner of
speaking. To which Pantagruel said, Is it true? The scholar answered, My
worshipful lord, my genie is not apt nate to that which this flagitious
nebulon saith, to excoriate the cut(ic)ule of our vernacular Gallic, but
vice-versally I gnave opere, and by veles and rames enite to locupletate it
with the Latinicome redundance. By G--, said Pantagruel, I will teach you
to speak. But first come hither, and tell me whence thou art. To this the
scholar answered, The primeval origin of my aves and ataves was indigenary
of the Lemovic regions, where requiesceth the corpor of the hagiotat St.
Martial. I understand thee very well, said Pantagruel. When all comes to
all, thou art a Limousin, and thou wilt here by thy affected speech
counterfeit the Parisians. Well now, come hither, I must show thee a new
trick, and handsomely give thee the combfeat. With this he took him by the
throat, saying to him, Thou flayest the Latin; by St. John, I will make
thee flay the fox, for I will now flay thee alive. Then began the poor
Limousin to cry, Haw, gwid maaster! haw, Laord, my halp, and St. Marshaw!
haw, I'm worried. Haw, my thropple, the bean of my cragg is bruck! Haw,
for gauad's seck lawt my lean, mawster; waw, waw, waw. Now, said
Pantagruel, thou speakest naturally, and so let him go, for the poor
Limousin had totally bewrayed and thoroughly conshit his breeches, which
were not deep and large enough, but round straight cannioned gregs, having
in the seat a piece like a keeling's tail, and therefore in French called,
de chausses a queue de merlus. Then, said Pantagruel, St. Alipantin, what
civet? Fie! to the devil with this turnip-eater, as he stinks! and so let
him go. But this hug of Pantagruel's was such a terror to him all the days
of his life, and took such deep impression in his fancy, that very often,
distracted with sudden affrightments, he would startle and say that
Pantagruel held him by the neck. Besides that, it procured him a continual
drought and desire to drink, so that after some few years he died of the
death Roland, in plain English called thirst, a work of divine vengeance,
showing us that which saith the philosopher and Aulus Gellius, that it
becometh us to speak according to the common language; and that we should,
as said Octavian Augustus, strive to shun all strange and unknown terms
with as much heedfulness and circumspection as pilots of ships use to avoid
the rocks and banks in the sea.
Chapter 2. VII.
How Pantagruel came to Paris, and of the choice books of the Library of St.
Victor.
After that Pantagruel had studied very well at Orleans, he resolved to see
the great University at Paris; but, before his departure, he was informed
that there was a huge big bell at St. Anian in the said town of Orleans,
under the ground, which had been there above two hundred and fourteen
years, for it was so great that they could not by any device get it so much
as above the ground, although they used all the means that are found in
Vitruvius de Architectura, Albertus de Re Aedificatoria, Euclid, Theon,
Archimedes, and Hero de Ingeniis; for all that was to no purpose.
Wherefore, condescending heartily to the humble request of the citizens and
inhabitants of the said town, he determined to remove it to the tower that
was erected for it. With that he came to the place where it was, and
lifted it out of the ground with his little finger as easily as you would
have done a hawk's bell or bellwether's tingle-tangle; but, before he would
carry it to the foresaid tower or steeple appointed for it, he would needs
make some music with it about the town, and ring it alongst all the streets
as he carried it in his hand, wherewith all the people were very glad. But
there happened one great inconveniency, for with carrying it so, and
ringing it about the streets, all the good Orleans wine turned instantly,
waxed flat and was spoiled, which nobody there did perceive till the night
following; for every man found himself so altered and a-dry with drinking
these flat wines, that they did nothing but spit, and that as white as
Malta cotton, saying, We have of the Pantagruel, and our very throats are
salted. This done, he came to Paris with his retinue. And at his entry
everyone came out to see him--as you know well enough that the people of
Paris is sottish by nature, by B flat and B sharp--and beheld him with
great astonishment, mixed with no less fear that he would carry away the
palace into some other country, a remotis, and far from them, as his father
formerly had done the great peal of bells at Our Lady's Church to tie about
his mare's neck. Now after he had stayed there a pretty space, and studied
very well in all the seven liberal arts, he said it was a good town to live
in, but not to die; for that the grave-digging rogues of St. Innocent used
in frosty nights to warm their bums with dead men's bones. In his abode
there he found the library of St. Victor a very stately and magnific one,
especially in some books which were there, of which followeth the Repertory
and Catalogue, Et primo,
The for Godsake of Salvation.
The Codpiece of the Law.
The Slipshoe of the Decretals.
The Pomegranate of Vice.
The Clew-bottom of Theology.
The Duster or Foxtail-flap of Preachers, composed by Turlupin.
The Churning Ballock of the Valiant.
The Henbane of the Bishops.
Marmotretus de baboonis et apis, cum Commento Dorbellis.
Decretum Universitatis Parisiensis super gorgiasitate muliercularum
ad placitum.
The Apparition of Sancte Geltrude to a Nun of Poissy, being in
travail at the bringing forth of a child.
Ars honeste fartandi in societate, per Marcum Corvinum (Ortuinum).
The Mustard-pot of Penance.
The Gamashes, alias the Boots of Patience.
Formicarium artium.
De brodiorum usu, et honestate quartandi, per Sylvestrem Prioratem
Jacobinum.
The Cosened or Gulled in Court.
The Frail of the Scriveners.
The Marriage-packet.
The Cruizy or Crucible of Contemplation.
The Flimflams of the Law.
The Prickle of Wine.
The Spur of Cheese.
Ruboffatorium (Decrotatorium) scholarium.
Tartaretus de modo cacandi.
The Bravades of Rome.
Bricot de Differentiis Browsarum.
The Tailpiece-Cushion, or Close-breech of Discipline.
The Cobbled Shoe of Humility.
The Trivet of good Thoughts.
The Kettle of Magnanimity.
The Cavilling Entanglements of Confessors.
The Snatchfare of the Curates.
Reverendi patris fratris Lubini, provincialis Bavardiae, de gulpendis
lardslicionibus libri tres.
Pasquilli Doctoris Marmorei, de capreolis cum artichoketa comedendis,
tempore Papali ab Ecclesia interdicto.
The Invention of the Holy Cross, personated by six wily Priests.
The Spectacles of Pilgrims bound for Rome.
Majoris de modo faciendi puddinos.
The Bagpipe of the Prelates.
Beda de optimitate triparum.
The Complaint of the Barristers upon the Reformation of Comfits.
The Furred Cat of the Solicitors and Attorneys.
Of Peas and Bacon, cum Commento.
The Small Vales or Drinking Money of the Indulgences.
Praeclarissimi juris utriusque Doctoris Maistre Pilloti, &c. ,
Scrap-farthingi de botchandis glossae Accursianae Triflis repetitio
enucidi-luculidissima.
Stratagemata Francharchiaeri de Baniolet.
Carlbumpkinus de Re Militari cum Figuris Tevoti.
De usu et utilitate flayandi equos et equas, authore Magistro nostro
de Quebecu.
The Sauciness of Country-Stewards.
M. N. Rostocostojambedanesse de mustarda post prandium servienda,
libri quatuordecim, apostillati per M. Vaurillonis.
The Covillage or Wench-tribute of Promoters.
(Jabolenus de Cosmographia Purgatorii. )
Quaestio subtilissima, utrum Chimaera in vacuo bonbinans possit
comedere secundas intentiones; et fuit debatuta per decem
hebdomadas in Consilio Constantiensi.
The Bridle-champer of the Advocates.
Smutchudlamenta Scoti.
The Rasping and Hard-scraping of the Cardinals.
De calcaribus removendis, Decades undecim, per M. Albericum de Rosata.
Ejusdem de castramentandis criminibus libri tres.
The Entrance of Anthony de Leve into the Territories of Brazil.
(Marforii, bacalarii cubantis Romae) de peelandis aut unskinnandis
blurrandisque Cardinalium mulis.
The said Author's Apology against those who allege that the Pope's
mule doth eat but at set times.
Prognosticatio quae incipit, Silvii Triquebille, balata per M. N. , the
deep-dreaming gull Sion.
Boudarini Episcopi de emulgentiarum profectibus Aeneades novem,
cum privilegio Papali ad triennium et postea non.
The Shitabranna of the Maids.
The Bald Arse or Peeled Breech of the Widows.
The Cowl or Capouch of the Monks.
The Mumbling Devotion of the Celestine Friars.
The Passage-toll of Beggarliness.
The Teeth-chatter or Gum-didder of Lubberly Lusks.
The Paring-shovel of the Theologues.
The Drench-horn of the Masters of Arts.
The Scullions of Olcam, the uninitiated Clerk.
Magistri N. Lickdishetis, de garbellisiftationibus horarum canonicarum,
libri quadriginta.
Arsiversitatorium confratriarum, incerto authore.
The Gulsgoatony or Rasher of Cormorants and Ravenous Feeders.
The Rammishness of the Spaniards supergivuregondigaded by Friar Inigo.
The Muttering of Pitiful Wretches.
Dastardismus rerum Italicarum, authore Magistro Burnegad.
R. Lullius de Batisfolagiis Principum.
Calibistratorium caffardiae, authore M. Jacobo Hocstraten hereticometra.
Codtickler de Magistro nostrandorum Magistro nostratorumque beuvetis,
libri octo galantissimi.
The Crackarades of Balists or stone-throwing Engines, Contrepate
Clerks, Scriveners, Brief-writers, Rapporters, and Papal
Bull-despatchers lately compiled by Regis.
A perpetual Almanack for those that have the gout and the pox.
Manera sweepandi fornacellos per Mag. Eccium.
The Shable or Scimetar of Merchants.
The Pleasures of the Monachal Life.
The Hotchpot of Hypocrites.
The History of the Hobgoblins.
The Ragamuffinism of the pensionary maimed Soldiers.
The Gulling Fibs and Counterfeit shows of Commissaries.
The Litter of Treasurers.
The Juglingatorium of Sophisters.
Antipericatametanaparbeugedamphicribrationes Toordicantium.
The Periwinkle of Ballad-makers.
The Push-forward of the Alchemists.
The Niddy-noddy of the Satchel-loaded Seekers, by Friar Bindfastatis.
The Shackles of Religion.
The Racket of Swag-waggers.
The Leaning-stock of old Age.
The Muzzle of Nobility.
The Ape's Paternoster.
The Crickets and Hawk's-bells of Devotion.
The Pot of the Ember-weeks.
The Mortar of the Politic Life.
The Flap of the Hermits.
The Riding-hood or Monterg of the Penitentiaries.
The Trictrac of the Knocking Friars.
Blockheadodus, de vita et honestate bragadochiorum.
Lyrippii Sorbonici Moralisationes, per M. Lupoldum.
The Carrier-horse-bells of Travellers.
The Bibbings of the tippling Bishops.
Dolloporediones Doctorum Coloniensium adversus Reuclin.
The Cymbals of Ladies.
The Dunger's Martingale.
Whirlingfriskorum Chasemarkerorum per Fratrem Crackwoodloguetis.
The Clouted Patches of a Stout Heart.
The Mummery of the Racket-keeping Robin-goodfellows.
Gerson, de auferibilitate Papae ab Ecclesia.
The Catalogue of the Nominated and Graduated Persons.
Jo. Dytebrodii, terribilitate excommunicationis libellus acephalos.
Ingeniositas invocandi diabolos et diabolas, per M. Guingolphum.
The Hotchpotch or Gallimaufry of the perpetually begging Friars.
The Morris-dance of the Heretics.
The Whinings of Cajetan.
Muddisnout Doctoris Cherubici, de origine Roughfootedarum, et
Wryneckedorum ritibus, libri septem.
Sixty-nine fat Breviaries.
The Nightmare of the five Orders of Beggars.
The Skinnery of the new Start-ups extracted out of the fallow-butt,
incornifistibulated and plodded upon in the angelic sum.
The Raver and idle Talker in cases of Conscience.
The Fat Belly of the Presidents.
The Baffling Flouter of the Abbots.
Sutoris adversus eum qui vocaverat eum Slabsauceatorem, et quod
Slabsauceatores non sunt damnati ab Ecclesia.
Cacatorium medicorum.
The Chimney-sweeper of Astrology.
Campi clysteriorum per paragraph C.
The Bumsquibcracker of Apothecaries.
The Kissbreech of Chirurgery.
Justinianus de Whiteleperotis tollendis.
Antidotarium animae.
Merlinus Coccaius, de patria diabolorum.
The Practice of Iniquity, by Cleuraunes Sadden.
The Mirror of Baseness, by Radnecu Waldenses.
The Engrained Rogue, by Dwarsencas Eldenu.
The Merciless Cormorant, by Hoxinidno the Jew.
Of which library some books are already printed, and the rest are now at
the press in this noble city of Tubingen.
Chapter 2. VIII.
How Pantagruel, being at Paris, received letters from his father Gargantua,
and the copy of them.
Pantagruel studied very hard, as you may well conceive, and profited
accordingly; for he had an excellent understanding and notable wit,
together with a capacity in memory equal to the measure of twelve oil
budgets or butts of olives. And, as he was there abiding one day, he
received a letter from his father in manner as followeth.
Most dear Son,--Amongst the gifts, graces, and prerogatives, with which the
sovereign plasmator God Almighty hath endowed and adorned human nature at
the beginning, that seems to me most singular and excellent by which we may
in a mortal state attain to a kind of immortality, and in the course of
this transitory life perpetuate our name and seed, which is done by a
progeny issued from us in the lawful bonds of matrimony. Whereby that in
some measure is restored unto us which was taken from us by the sin of our
first parents, to whom it was said that, because they had not obeyed the
commandment of God their Creator, they should die, and by death should be
brought to nought that so stately frame and plasmature wherein the man at
first had been created.
But by this means of seminal propagation there ("Which continueth" in the
old copy. ) continueth in the children what was lost in the parents, and in
the grandchildren that which perished in their fathers, and so successively
until the day of the last judgment, when Jesus Christ shall have rendered
up to God the Father his kingdom in a peaceable condition, out of all
danger and contamination of sin; for then shall cease all generations and
corruptions, and the elements leave off their continual transmutations,
seeing the so much desired peace shall be attained unto and enjoyed, and
that all things shall be brought to their end and period. And, therefore,
not without just and reasonable cause do I give thanks to God my Saviour
and Preserver, for that he hath enabled me to see my bald old age
reflourish in thy youth; for when, at his good pleasure, who rules and
governs all things, my soul shall leave this mortal habitation, I shall not
account myself wholly to die, but to pass from one place unto another,
considering that, in and by that, I continue in my visible image living in
the world, visiting and conversing with people of honour, and other my good
friends, as I was wont to do. Which conversation of mine, although it was
not without sin, because we are all of us trespassers, and therefore ought
continually to beseech his divine majesty to blot our transgressions out of
his memory, yet was it, by the help and grace of God, without all manner of
reproach before men.
Wherefore, if those qualities of the mind but shine in thee wherewith I am
endowed, as in thee remaineth the perfect image of my body, thou wilt be
esteemed by all men to be the perfect guardian and treasure of the
immortality of our name. But, if otherwise, I shall truly take but small
pleasure to see it, considering that the lesser part of me, which is the
body, would abide in thee, and the best, to wit, that which is the soul,
and by which our name continues blessed amongst men, would be degenerate
and abastardized. This I do not speak out of any distrust that I have of
thy virtue, which I have heretofore already tried, but to encourage thee
yet more earnestly to proceed from good to better. And that which I now
write unto thee is not so much that thou shouldst live in this virtuous
course, as that thou shouldst rejoice in so living and having lived, and
cheer up thyself with the like resolution in time to come; to the
prosecution and accomplishment of which enterprise and generous undertaking
thou mayst easily remember how that I have spared nothing, but have so
helped thee, as if I had had no other treasure in this world but to see
thee once in my life completely well-bred and accomplished, as well in
virtue, honesty, and valour, as in all liberal knowledge and civility, and
so to leave thee after my death as a mirror representing the person of me
thy father, and if not so excellent, and such in deed as I do wish thee,
yet such in my desire.
But although my deceased father of happy memory, Grangousier, had bent his
best endeavours to make me profit in all perfection and political
knowledge, and that my labour and study was fully correspondent to, yea,
went beyond his desire, nevertheless, as thou mayest well understand, the
time then was not so proper and fit for learning as it is at present,
neither had I plenty of such good masters as thou hast had. For that time
was darksome, obscured with clouds of ignorance, and savouring a little of
the infelicity and calamity of the Goths, who had, wherever they set
footing, destroyed all good literature, which in my age hath by the divine
goodness been restored unto its former light and dignity, and that with
such amendment and increase of the knowledge, that now hardly should I be
admitted unto the first form of the little grammar-schoolboys--I say, I,
who in my youthful days was, and that justly, reputed the most learned of
that age. Which I do not speak in vain boasting, although I might lawfully
do it in writing unto thee--in verification whereof thou hast the authority
of Marcus Tullius in his book of old age, and the sentence of Plutarch in
the book entitled How a man may praise himself without envy--but to give
thee an emulous encouragement to strive yet further.
Now is it that the minds of men are qualified with all manner of
discipline, and the old sciences revived which for many ages were extinct.
Now it is that the learned languages are to their pristine purity restored,
viz. , Greek, without which a man may be ashamed to account himself a
scholar, Hebrew, Arabic, Chaldaean, and Latin. Printing likewise is now in
use, so elegant and so correct that better cannot be imagined, although it
was found out but in my time by divine inspiration, as by a diabolical
suggestion on the other side was the invention of ordnance. All the world
is full of knowing men, of most learned schoolmasters, and vast libraries;
and it appears to me as a truth, that neither in Plato's time, nor
Cicero's, nor Papinian's, there was ever such conveniency for studying as
we see at this day there is. Nor must any adventure henceforward to come
in public, or present himself in company, that hath not been pretty well
polished in the shop of Minerva. I see robbers, hangmen, freebooters,
tapsters, ostlers, and such like, of the very rubbish of the people, more
learned now than the doctors and preachers were in my time.
What shall I say? The very women and children have aspired to this praise
and celestial manner of good learning. Yet so it is that, in the age I am
now of, I have been constrained to learn the Greek tongue--which I
contemned not like Cato, but had not the leisure in my younger years to
attend the study of it--and take much delight in the reading of Plutarch's
Morals, the pleasant Dialogues of Plato, the Monuments of Pausanias, and
the Antiquities of Athenaeus, in waiting on the hour wherein God my Creator
shall call me and command me to depart from this earth and transitory
pilgrimage. Wherefore, my son, I admonish thee to employ thy youth to
profit as well as thou canst, both in thy studies and in virtue. Thou art
at Paris, where the laudable examples of many brave men may stir up thy
mind to gallant actions, and hast likewise for thy tutor and pedagogue the
learned Epistemon, who by his lively and vocal documents may instruct thee
in the arts and sciences.
I intend, and will have it so, that thou learn the languages perfectly;
first of all the Greek, as Quintilian will have it; secondly, the Latin;
and then the Hebrew, for the Holy Scripture sake; and then the Chaldee and
Arabic likewise, and that thou frame thy style in Greek in imitation of
Plato, and for the Latin after Cicero. Let there be no history which thou
shalt not have ready in thy memory; unto the prosecuting of which design,
books of cosmography will be very conducible and help thee much. Of the
liberal arts of geometry, arithmetic, and music, I gave thee some taste
when thou wert yet little, and not above five or six years old. Proceed
further in them, and learn the remainder if thou canst. As for astronomy,
study all the rules thereof. Let pass, nevertheless, the divining and
judicial astrology, and the art of Lullius, as being nothing else but plain
abuses and vanities. As for the civil law, of that I would have thee to
know the texts by heart, and then to confer them with philosophy.
Now, in matter of the knowledge of the works of nature, I would have thee
to study that exactly, and that so there be no sea, river, nor fountain, of
which thou dost not know the fishes; all the fowls of the air; all the
several kinds of shrubs and trees, whether in forests or orchards; all the
sorts of herbs and flowers that grow upon the ground; all the various
metals that are hid within the bowels of the earth; together with all the
diversity of precious stones that are to be seen in the orient and south
parts of the world. Let nothing of all these be hidden from thee. Then
fail not most carefully to peruse the books of the Greek, Arabian, and
Latin physicians, not despising the Talmudists and Cabalists; and by
frequent anatomies get thee the perfect knowledge of the other world,
called the microcosm, which is man. And at some hours of the day apply thy
mind to the study of the Holy Scriptures; first in Greek, the New
Testament, with the Epistles of the Apostles; and then the Old Testament in
Hebrew. In brief, let me see thee an abyss and bottomless pit of
knowledge; for from henceforward, as thou growest great and becomest a man,
thou must part from this tranquillity and rest of study, thou must learn
chivalry, warfare, and the exercises of the field, the better thereby to
defend my house and our friends, and to succour and protect them at all
their needs against the invasion and assaults of evildoers.
Furthermore, I will that very shortly thou try how much thou hast profited,
which thou canst not better do than by maintaining publicly theses and
conclusions in all arts against all persons whatsoever, and by haunting the
company of learned men, both at Paris and otherwhere. But because, as the
wise man Solomon saith, Wisdom entereth not into a malicious mind, and that
knowledge without conscience is but the ruin of the soul, it behoveth thee
to serve, to love, to fear God, and on him to cast all thy thoughts and all
thy hope, and by faith formed in charity to cleave unto him, so that thou
mayst never be separated from him by thy sins. Suspect the abuses of the
world. Set not thy heart upon vanity, for this life is transitory, but the
Word of the Lord endureth for ever. Be serviceable to all thy neighbours,
and love them as thyself. Reverence thy preceptors: shun the conversation
of those whom thou desirest not to resemble, and receive not in vain the
graces which God hath bestowed upon thee. And, when thou shalt see that
thou hast attained to all the knowledge that is to be acquired in that
part, return unto me, that I may see thee and give thee my blessing before
I die. My son, the peace and grace of our Lord be with thee. Amen.
Thy father Gargantua.
From Utopia the 17th day of the month of March.
These letters being received and read, Pantagruel plucked up his heart,
took a fresh courage to him, and was inflamed with a desire to profit in
his studies more than ever, so that if you had seen him, how he took pains,
and how he advanced in learning, you would have said that the vivacity of
his spirit amidst the books was like a great fire amongst dry wood, so
active it was, vigorous and indefatigable.
Chapter 2. IX.
How Pantagruel found Panurge, whom he loved all his lifetime.
One day, as Pantagruel was taking a walk without the city, towards St.
Anthony's abbey, discoursing and philosophating with his own servants and
some other scholars, (he) met with a young man of very comely stature and
surpassing handsome in all the lineaments of his body, but in several parts
thereof most pitifully wounded; in such bad equipage in matter of his
apparel, which was but tatters and rags, and every way so far out of order
that he seemed to have been a-fighting with mastiff-dogs, from whose fury
he had made an escape; or to say better, he looked, in the condition
wherein he then was, like an apple-gatherer of the country of Perche.
As far off as Pantagruel saw him, he said to those that stood by, Do you
see that man there, who is a-coming hither upon the road from Charenton
bridge? By my faith, he is only poor in fortune; for I may assure you that
by his physiognomy it appeareth that nature hath extracted him from some
rich and noble race, and that too much curiosity hath thrown him upon
adventures which possibly have reduced him to this indigence, want, and
penury. Now as he was just amongst them, Pantagruel said unto him, Let me
entreat you, friend, that you may be pleased to stop here a little and
answer me to that which I shall ask you, and I am confident you will not
think your time ill bestowed; for I have an extreme desire, according to my
ability, to give you some supply in this distress wherein I see you are;
because I do very much commiserate your case, which truly moves me to great
pity. Therefore, my friend, tell me who you are; whence you come; whither
you go; what you desire; and what your name is. The companion answered him
in the German (The first edition reads "Dutch. ") tongue, thus:
'Junker, Gott geb euch gluck und heil. Furwahr, lieber Junker, ich lasz
euch wissen, das da ihr mich von fragt, ist ein arm und erbarmlich Ding,
und wer viel darvon zu sagen, welches euch verdrussig zu horen, und mir zu
erzelen wer, wiewol die Poeten und Oratorn vorzeiten haben gesagt in ihren
Spruchen und Sentenzen, dasz die gedechtniss des Elends und Armuth
vorlangst erlitten ist eine grosse Lust. ' My friend, said Pantagruel, I
have no skill in that gibberish of yours; therefore, if you would have us
to understand you, speak to us in some other language. Then did the droll
answer him thus:
'Albarildim gotfano dechmin brin alabo dordio falbroth ringuam albaras.
Nin portzadikin almucatin milko prin alelmin en thoth dalheben ensouim;
kuthim al dum alkatim nim broth dechoth porth min michais im endoth, pruch
dalmaisoulum hol moth danfrihim lupaldas in voldemoth. Nin hur diavosth
mnarbotim dalgousch palfrapin duch im scoth pruch galeth dal chinon, min
foulchrich al conin brutathen doth dal prin. ' Do you understand none of
this? said Pantagruel to the company. I believe, said Epistemon, that this
is the language of the Antipodes, and such a hard one that the devil
himself knows not what to make of it. Then said Pantagruel, Gossip, I know
not if the walls do comprehend the meaning of your words, but none of us
here doth so much as understand one syllable of them. Then said my blade
again:
'Signor mio, voi vedete per essempio, che la cornamusa non suona mai,
s'ella non ha il ventre pieno. Cosi io parimente non vi saprei contare le
mie fortune, se prima il tribulato ventre non ha la solita refettione. Al
quale e adviso che le mani et li denti habbiano perso il loro ordine
naturale et del tutto annichilati. ' To which Epistemon answered, As much
of the one as of the other, and nothing of either. Then said Panurge:
'Lord, if you be so virtuous of intelligence as you be naturally relieved
to the body, you should have pity of me. For nature hath made us equal,
but fortune hath some exalted and others deprived; nevertheless is virtue
often deprived and the virtuous men despised; for before the last end none
is good. ' (The following is the passage as it stands in the first edition.
Urquhart seems to have rendered Rabelais' indifferent English into worse
Scotch, and this, with probably the use of contractions in his MS. , or 'the
oddness' of handwriting which he owns to in his Logopandecteision (p. 419,
Mait. Club. Edit. ), has led to a chaotic jumble, which it is nearly
impossible to reduce to order. --Instead of any attempt to do so, it is here
given verbatim: 'Lard gestholb besua virtuisbe intelligence: ass yi body
scalbisbe natural reloth cholb suld osme pety have; for natur hass visse
equaly maide bot fortune sum exaiti hesse andoyis deprevit: non yeless
iviss mou virtiuss deprevit, and virtuiss men decreviss for anen ye
ladeniss non quid. ' Here is a morsel for critical ingenuity to fix its
teeth in. --M. ) Yet less, said Pantagruel. Then said my jolly Panurge:
'Jona andie guaussa goussy etan beharda er remedio beharde versela ysser
landa. Anbat es otoy y es nausu ey nessassust gourray proposian ordine
den. Non yssena bayta facheria egabe gen herassy badia sadassu noura
assia. Aran hondavan gualde cydassu naydassuna. Estou oussyc eg vinan
soury hien er darstura eguy harm. Genicoa plasar vadu. ' Are you there,
said Eudemon, Genicoa? To this said Carpalim, St. Trinian's rammer
unstitch your bum, for I had almost understood it. Then answered Panurge:
'Prust frest frinst sorgdmand strochdi drhds pag brlelang Gravot Chavigny
Pomardiere rusth pkaldracg Deviniere pres Nays. Couille kalmuch monach
drupp del meupplist rincq drlnd dodelb up drent loch minc stz rinq jald de
vins ders cordelis bur jocst stzampenards. ' Do you speak Christian, said
Epistemon, or the buffoon language, otherwise called Patelinois? Nay, it
is the puzlatory tongue, said another, which some call Lanternois. Then
said Panurge:
'Heere, ik en spreeke anders geen taele dan kersten taele: my dunkt
noghtans, al en seg ik u niet een wordt, mynen noot verklaert genoegh wat
ik begeere: geeft my uyt bermhertigheit yets waar van ik gevoet magh zyn. '
To which answered Pantagruel, As much of that. Then said Panurge:
'Sennor, de tanto hablar yo soy cansado, porque yo suplico a vuestra
reverentia que mire a los preceptos evangelicos, para que ellos movan
vuestra reverentia a lo que es de conscientia; y si ellos non bastaren,
para mouer vuestra reverentia a piedad, yo suplico que mire a la piedad
natural, la qual yo creo que le movera como es de razon: y con esso non
digo mas. ' Truly, my friend, (said Pantagruel,) I doubt not but you can
speak divers languages; but tell us that which you would have us to do for
you in some tongue which you conceive we may understand. Then said the
companion:
'Min Herre, endog ieg med ingen tunge talede, ligesom baern, oc uskellige
creatuure: Mine klaedebon oc mit legoms magerhed uduiser alligeuel klarlig
huad ting mig best behof gioris, som er sandelig mad oc dricke: Huorfor
forbarme dig ofuer mig, oc befal at giue mig noguet, af huilcket ieg kand
slyre min giaeendis mage, ligeruiis som mand Cerbero en suppe forsetter:
Saa skalt du lefue laenge oc lycksalig. ' I think really, said Eusthenes,
that the Goths spoke thus of old, and that, if it pleased God, we would all
of us speak so with our tails. Then again said Panurge:
'Adon, scalom lecha: im ischar harob hal hebdeca bimeherah thithen li
kikar lehem: chanchat ub laah al Adonai cho nen ral. ' To which answered
Epistemon, At this time have I understood him very well; for it is the
Hebrew tongue most rhetorically pronounced. Then again said the gallant:
'Despota tinyn panagathe, diati sy mi ouk artodotis? horas gar limo
analiscomenon eme athlion, ke en to metaxy me ouk eleis oudamos, zetis de
par emou ha ou chre. Ke homos philologi pantes homologousi tote logous te
ke remata peritta hyparchin, hopote pragma afto pasi delon esti. Entha gar
anankei monon logi isin, hina pragmata (hon peri amphisbetoumen), me
prosphoros epiphenete. ' What? Said Carpalim, Pantagruel's footman, It is
Greek, I have understood him. And how? hast thou dwelt any while in
Greece? Then said the droll again:
'Agonou dont oussys vous desdagnez algorou: nou den farou zamist vous
mariston ulbrou, fousques voubrol tant bredaguez moupreton dengoulhoust,
daguez daguez non cropys fost pardonnoflist nougrou. Agou paston tol
nalprissys hourtou los echatonous, prou dhouquys brol pany gou den bascrou
noudous caguons goulfren goul oustaroppassou. ' (In this and the preceding
speeches of Panurge, the Paris Variorum Edition of 1823 has been followed
in correcting Urquhart's text, which is full of inaccuracies. --M. )
Methinks I understand him, said Pantagruel; for either it is the language
of my country of Utopia, or sounds very like it. And, as he was about to
have begun some purpose, the companion said:
'Jam toties vos per sacra, perque deos deasque omnes obtestatus sum, ut si
quae vos pietas permovet, egestatem meam solaremini, nec hilum proficio
clamans et ejulans. Sinite, quaeso, sinite, viri impii, quo me fata vocant
abire; nec ultra vanis vestris interpellationibus obtundatis, memores
veteris illius adagii, quo venter famelicus auriculis carere dicitur. '
Well, my friend, said Pantagruel, but cannot you speak French? That I can
do, sir, very well, said the companion, God be thanked. It is my natural
language and mother tongue, for I was born and bred in my younger years in
the garden of France, to wit, Touraine. Then, said Pantagruel, tell us
what is your name, and from whence you are come; for, by my faith, I have
already stamped in my mind such a deep impression of love towards you,
that, if you will condescend unto my will, you shall not depart out of my
company, and you and I shall make up another couple of friends such as
Aeneas and Achates were. Sir, said the companion, my true and proper
Christian name is Panurge, and now I come out of Turkey, to which country I
was carried away prisoner at that time when they went to Metelin with a
mischief. And willingly would I relate unto you my fortunes, which are
more wonderful than those of Ulysses were; but, seeing that it pleaseth you
to retain me with you, I most heartily accept of the offer, protesting
never to leave you should you go to all the devils in hell. We shall have
therefore more leisure at another time, and a fitter opportunity wherein to
report them; for at this present I am in a very urgent necessity to feed;
my teeth are sharp, my belly empty, my throat dry, and my stomach fierce
and burning, all is ready. If you will but set me to work, it will be as
good as a balsamum for sore eyes to see me gulch and raven it. For God's
sake, give order for it. Then Pantagruel commanded that they should carry
him home and provide him good store of victuals; which being done, he ate
very well that evening, and, capon-like, went early to bed; then slept
until dinner-time the next day, so that he made but three steps and one
leap from the bed to the board.
Chapter 2. X.
How Pantagruel judged so equitably of a controversy, which was wonderfully
obscure and difficult, that, by reason of his just decree therein, he was
reputed to have a most admirable judgment.
Pantagruel, very well remembering his father's letter and admonitions,
would one day make trial of his knowledge. Thereupon, in all the
carrefours, that is, throughout all the four quarters, streets, and corners
of the city, he set up conclusions to the number of nine thousand seven
hundred sixty and four, in all manner of learning, touching in them the
hardest doubts that are in any science. And first of all, in the Fodder
Street he held dispute against all the regents or fellows of colleges,
artists or masters of arts, and orators, and did so gallantly that he
overthrew them and set them all upon their tails. He went afterwards to
the Sorbonne, where he maintained argument against all the theologians or
divines, for the space of six weeks, from four o'clock in the morning until
six in the evening, except an interval of two hours to refresh themselves
and take their repast. And at this were present the greatest part of the
lords of the court, the masters of requests, presidents, counsellors, those
of the accompts, secretaries, advocates, and others; as also the sheriffs
of the said town, with the physicians and professors of the canon law.
Amongst which, it is to be remarked, that the greatest part were stubborn
jades, and in their opinions obstinate; but he took such course with them
that, for all their ergoes and fallacies, he put their backs to the wall,
gravelled them in the deepest questions, and made it visibly appear to the
world that, compared to him, they were but monkeys and a knot of muffled
calves. Whereupon everybody began to keep a bustling noise and talk of his
so marvellous knowledge, through all degrees of persons of both sexes, even
to the very laundresses, brokers, roast-meat sellers, penknife makers, and
others, who, when he passed along in the street, would say, This is he! in
which he took delight, as Demosthenes, the prince of Greek orators, did,
when an old crouching wife, pointing at him with her fingers, said, That is
the man.
Now at this same very time there was a process or suit in law depending in
court between two great lords, of which one was called my Lord Kissbreech,
plaintiff of one side, and the other my Lord Suckfist, defendant of the
other; whose controversy was so high and difficult in law that the court of
parliament could make nothing of it. And therefore, by the commandment of
the king, there were assembled four of the greatest and most learned of all
the parliaments of France, together with the great council, and all the
principal regents of the universities, not only of France, but of England
also and Italy, such as Jason, Philippus Decius, Petrus de Petronibus, and
a rabble of other old Rabbinists. Who being thus met together, after they
had thereupon consulted for the space of six-and-forty weeks, finding that
they could not fasten their teeth in it, nor with such clearness understand
the case as that they might in any manner of way be able to right it, or
take up the difference betwixt the two aforesaid parties, it did so
grievously vex them that they most villainously conshit themselves for
shame. In this great extremity one amongst them, named Du Douhet, the
learnedest of all, and more expert and prudent than any of the rest, whilst
one day they were thus at their wits' end, all-to-be-dunced and
philogrobolized in their brains, said unto them, We have been here, my
masters, a good long space, without doing anything else than trifle away
both our time and money, and can nevertheless find neither brim nor bottom
in this matter, for the more we study about it the less we understand
therein, which is a great shame and disgrace to us, and a heavy burden to
our consciences; yea, such that in my opinion we shall not rid ourselves of
it without dishonour, unless we take some other course; for we do nothing
but dote in our consultations.
See, therefore, what I have thought upon. You have heard much talking of
that worthy personage named Master Pantagruel, who hath been found to be
learned above the capacity of this present age, by the proofs he gave in
those great disputations which he held publicly against all men. My
opinion is, that we send for him to confer with him about this business;
for never any man will encompass the bringing of it to an end if he do it
not.
Hereunto all the counsellors and doctors willingly agreed, and according to
that their result having instantly sent for him, they entreated him to be
pleased to canvass the process and sift it thoroughly, that, after a deep
search and narrow examination of all the points thereof, he might forthwith
make the report unto them such as he shall think good in true and legal
knowledge. To this effect they delivered into his hands the bags wherein
were the writs and pancarts concerning that suit, which for bulk and weight
were almost enough to lade four great couillard or stoned asses. But
Pantagruel said unto them, Are the two lords between whom this debate and
process is yet living? It was answered him, Yes. To what a devil, then,
said he, serve so many paltry heaps and bundles of papers and copies which
you give me? Is it not better to hear their controversy from their own
mouths whilst they are face to face before us, than to read these vile
fopperies, which are nothing but trumperies, deceits, diabolical cozenages
of Cepola, pernicious slights and subversions of equity? For I am sure
that you, and all those through whose hands this process has passed, have
by your devices added what you could to it pro et contra in such sort that,
although their difference perhaps was clear and easy enough to determine at
first, you have obscured it and made it more intricate by the frivolous,
sottish, unreasonable, and foolish reasons and opinions of Accursius,
Baldus, Bartolus, de Castro, de Imola, Hippolytus, Panormo, Bertachin,
Alexander, Curtius, and those other old mastiffs, who never understood the
least law of the Pandects, they being but mere blockheads and great tithe
calves, ignorant of all that which was needful for the understanding of the
laws; for, as it is most certain, they had not the knowledge either of the
Greek or Latin tongue, but only of the Gothic and barbarian. The laws,
nevertheless, were first taken from the Greeks, according to the testimony
of Ulpian, L. poster. de origine juris, which we likewise may perceive by
that all the laws are full of Greek words and sentences. And then we find
that they are reduced into a Latin style the most elegant and ornate that
whole language is able to afford, without excepting that of any that ever
wrote therein, nay, not of Sallust, Varro, Cicero, Seneca, Titus Livius,
nor Quintilian. How then could these old dotards be able to understand
aright the text of the laws who never in their time had looked upon a good
Latin book, as doth evidently enough appear by the rudeness of their style,
which is fitter for a chimney-sweeper, or for a cook or a scullion, than
for a jurisconsult and doctor in the laws?
Furthermore, seeing the laws are excerpted out of the middle of moral and
natural philosophy, how should these fools have understood it, that have,
by G--, studied less in philosophy than my mule? In respect of human
learning and the knowledge of antiquities and history they were truly laden
with those faculties as a toad is with feathers. And yet of all this the
laws are so full that without it they cannot be understood, as I intend
more fully to show unto you in a peculiar treatise which on that purpose I
am about to publish. Therefore, if you will that I take any meddling in
this process, first cause all these papers to be burnt; secondly, make the
two gentlemen come personally before me, and afterwards, when I shall have
heard them, I will tell you my opinion freely without any feignedness or
dissimulation whatsoever.
Some amongst them did contradict this motion, as you know that in all
companies there are more fools than wise men, and that the greater part
always surmounts the better, as saith Titus Livius in speaking of the
Carthaginians. But the foresaid Du Douhet held the contrary opinion,
maintaining that Pantagruel had said well, and what was right, in affirming
that these records, bills of inquest, replies, rejoinders, exceptions,
depositions, and other such diableries of truth-entangling writs, were but
engines wherewith to overthrow justice and unnecessarily to prolong such
suits as did depend before them; and that, therefore, the devil would carry
them all away to hell if they did not take another course and proceeded not
in times coming according to the prescripts of evangelical and
philosophical equity. In fine, all the papers were burnt, and the two
gentlemen summoned and personally convented. At whose appearance before
the court Pantagruel said unto them, Are you they that have this great
difference betwixt you? Yes, my lord, said they. Which of you, said
Pantagruel, is the plaintiff? It is I, said my Lord Kissbreech. Go to,
then, my friend, said he, and relate your matter unto me from point to
point, according to the real truth, or else, by cock's body, if I find you
to lie so much as in one word, I will make you shorter by the head, and
take it from off your shoulders to show others by your example that in
justice and judgment men ought to speak nothing but the truth. Therefore
take heed you do not add nor impair anything in the narration of your case.
Begin.
Chapter 2. XI.
How the Lords of Kissbreech and Suckfist did plead before Pantagruel
without an attorney.
Then began Kissbreech in manner as followeth. My lord, it is true that a
good woman of my house carried eggs to the market to sell. Be covered,
Kissbreech, said Pantagruel. Thanks to you, my lord, said the Lord
Kissbreech; but to the purpose. There passed betwixt the two tropics the
sum of threepence towards the zenith and a halfpenny, forasmuch as the
Riphaean mountains had been that year oppressed with a great sterility of
counterfeit gudgeons and shows without substance, by means of the babbling
tattle and fond fibs seditiously raised between the gibblegabblers and
Accursian gibberish-mongers for the rebellion of the Switzers, who had
assembled themselves to the full number of the bumbees and myrmidons to go
a-handsel-getting on the first day of the new year, at that very time when
they give brewis to the oxen and deliver the key of the coals to the
country-girls for serving in of the oats to the dogs. All the night long
they did nothing else, keeping their hands still upon the pot, but
despatch, both on foot and horseback, leaden-sealed writs or letters, to
wit, papal commissions commonly called bulls, to stop the boats; for the
tailors and seamsters would have made of the stolen shreds and clippings a
goodly sagbut to cover the face of the ocean, which then was great with
child of a potful of cabbage, according to the opinion of the
hay-bundle-makers. But the physicians said that by the urine they
could discern no manifest sign of the bustard's pace, nor how to eat
double-tongued mattocks with mustard, unless the lords and gentlemen of the
court should be pleased to give by B. mol express command to the pox not to
run about any longer in gleaning up of coppersmiths and tinkers; for the
jobbernolls had already a pretty good beginning in their dance of the
British jig called the estrindore, to a perfect diapason, with one foot in
the fire, and their head in the middle, as goodman Ragot was wont to say.
Ha, my masters, God moderates all things, and disposeth of them at his
pleasure, so that against unlucky fortune a carter broke his frisking whip,
which was all the wind-instrument he had. This was done at his return from
the little paltry town, even then when Master Antitus of Cressplots was
licentiated, and had passed his degrees in all dullery and blockishness,
according to this sentence of the canonists, Beati Dunces, quoniam ipsi
stumblaverunt. But that which makes Lent to be so high, by St. Fiacre of
Bry, is for nothing else but that the Pentecost never comes but to my cost;
yet, on afore there, ho! a little rain stills a great wind, and we must
think so, seeing that the sergeant hath propounded the matter so far above
my reach, that the clerks and secondaries could not with the benefit
thereof lick their fingers, feathered with ganders, so orbicularly as they
were wont in other things to do. And we do manifestly see that everyone
acknowledgeth himself to be in the error wherewith another hath been
charged, reserving only those cases whereby we are obliged to take an
ocular inspection in a perspective glass of these things towards the place
in the chimney where hangeth the sign of the wine of forty girths, which
have been always accounted very necessary for the number of twenty pannels
and pack-saddles of the bankrupt protectionaries of five years' respite.
according to the facultatule of my vires, I do not discede from them one
late unguicule. Nevertheless, it is veriform, that because Mammona doth
not supergurgitate anything in my loculs, that I am somewhat rare and lent
to supererogate the elemosynes to those egents that hostially queritate
their stipe.
Prut, tut, said Pantagruel, what doth this fool mean to say? I think he is
upon the forging of some diabolical tongue, and that enchanter-like he
would charm us. To whom one of his men said, Without doubt, sir, this
fellow would counterfeit the language of the Parisians, but he doth only
flay the Latin, imagining by so doing that he doth highly Pindarize it in
most eloquent terms, and strongly conceiteth himself to be therefore a
great orator in the French, because he disdaineth the common manner of
speaking. To which Pantagruel said, Is it true? The scholar answered, My
worshipful lord, my genie is not apt nate to that which this flagitious
nebulon saith, to excoriate the cut(ic)ule of our vernacular Gallic, but
vice-versally I gnave opere, and by veles and rames enite to locupletate it
with the Latinicome redundance. By G--, said Pantagruel, I will teach you
to speak. But first come hither, and tell me whence thou art. To this the
scholar answered, The primeval origin of my aves and ataves was indigenary
of the Lemovic regions, where requiesceth the corpor of the hagiotat St.
Martial. I understand thee very well, said Pantagruel. When all comes to
all, thou art a Limousin, and thou wilt here by thy affected speech
counterfeit the Parisians. Well now, come hither, I must show thee a new
trick, and handsomely give thee the combfeat. With this he took him by the
throat, saying to him, Thou flayest the Latin; by St. John, I will make
thee flay the fox, for I will now flay thee alive. Then began the poor
Limousin to cry, Haw, gwid maaster! haw, Laord, my halp, and St. Marshaw!
haw, I'm worried. Haw, my thropple, the bean of my cragg is bruck! Haw,
for gauad's seck lawt my lean, mawster; waw, waw, waw. Now, said
Pantagruel, thou speakest naturally, and so let him go, for the poor
Limousin had totally bewrayed and thoroughly conshit his breeches, which
were not deep and large enough, but round straight cannioned gregs, having
in the seat a piece like a keeling's tail, and therefore in French called,
de chausses a queue de merlus. Then, said Pantagruel, St. Alipantin, what
civet? Fie! to the devil with this turnip-eater, as he stinks! and so let
him go. But this hug of Pantagruel's was such a terror to him all the days
of his life, and took such deep impression in his fancy, that very often,
distracted with sudden affrightments, he would startle and say that
Pantagruel held him by the neck. Besides that, it procured him a continual
drought and desire to drink, so that after some few years he died of the
death Roland, in plain English called thirst, a work of divine vengeance,
showing us that which saith the philosopher and Aulus Gellius, that it
becometh us to speak according to the common language; and that we should,
as said Octavian Augustus, strive to shun all strange and unknown terms
with as much heedfulness and circumspection as pilots of ships use to avoid
the rocks and banks in the sea.
Chapter 2. VII.
How Pantagruel came to Paris, and of the choice books of the Library of St.
Victor.
After that Pantagruel had studied very well at Orleans, he resolved to see
the great University at Paris; but, before his departure, he was informed
that there was a huge big bell at St. Anian in the said town of Orleans,
under the ground, which had been there above two hundred and fourteen
years, for it was so great that they could not by any device get it so much
as above the ground, although they used all the means that are found in
Vitruvius de Architectura, Albertus de Re Aedificatoria, Euclid, Theon,
Archimedes, and Hero de Ingeniis; for all that was to no purpose.
Wherefore, condescending heartily to the humble request of the citizens and
inhabitants of the said town, he determined to remove it to the tower that
was erected for it. With that he came to the place where it was, and
lifted it out of the ground with his little finger as easily as you would
have done a hawk's bell or bellwether's tingle-tangle; but, before he would
carry it to the foresaid tower or steeple appointed for it, he would needs
make some music with it about the town, and ring it alongst all the streets
as he carried it in his hand, wherewith all the people were very glad. But
there happened one great inconveniency, for with carrying it so, and
ringing it about the streets, all the good Orleans wine turned instantly,
waxed flat and was spoiled, which nobody there did perceive till the night
following; for every man found himself so altered and a-dry with drinking
these flat wines, that they did nothing but spit, and that as white as
Malta cotton, saying, We have of the Pantagruel, and our very throats are
salted. This done, he came to Paris with his retinue. And at his entry
everyone came out to see him--as you know well enough that the people of
Paris is sottish by nature, by B flat and B sharp--and beheld him with
great astonishment, mixed with no less fear that he would carry away the
palace into some other country, a remotis, and far from them, as his father
formerly had done the great peal of bells at Our Lady's Church to tie about
his mare's neck. Now after he had stayed there a pretty space, and studied
very well in all the seven liberal arts, he said it was a good town to live
in, but not to die; for that the grave-digging rogues of St. Innocent used
in frosty nights to warm their bums with dead men's bones. In his abode
there he found the library of St. Victor a very stately and magnific one,
especially in some books which were there, of which followeth the Repertory
and Catalogue, Et primo,
The for Godsake of Salvation.
The Codpiece of the Law.
The Slipshoe of the Decretals.
The Pomegranate of Vice.
The Clew-bottom of Theology.
The Duster or Foxtail-flap of Preachers, composed by Turlupin.
The Churning Ballock of the Valiant.
The Henbane of the Bishops.
Marmotretus de baboonis et apis, cum Commento Dorbellis.
Decretum Universitatis Parisiensis super gorgiasitate muliercularum
ad placitum.
The Apparition of Sancte Geltrude to a Nun of Poissy, being in
travail at the bringing forth of a child.
Ars honeste fartandi in societate, per Marcum Corvinum (Ortuinum).
The Mustard-pot of Penance.
The Gamashes, alias the Boots of Patience.
Formicarium artium.
De brodiorum usu, et honestate quartandi, per Sylvestrem Prioratem
Jacobinum.
The Cosened or Gulled in Court.
The Frail of the Scriveners.
The Marriage-packet.
The Cruizy or Crucible of Contemplation.
The Flimflams of the Law.
The Prickle of Wine.
The Spur of Cheese.
Ruboffatorium (Decrotatorium) scholarium.
Tartaretus de modo cacandi.
The Bravades of Rome.
Bricot de Differentiis Browsarum.
The Tailpiece-Cushion, or Close-breech of Discipline.
The Cobbled Shoe of Humility.
The Trivet of good Thoughts.
The Kettle of Magnanimity.
The Cavilling Entanglements of Confessors.
The Snatchfare of the Curates.
Reverendi patris fratris Lubini, provincialis Bavardiae, de gulpendis
lardslicionibus libri tres.
Pasquilli Doctoris Marmorei, de capreolis cum artichoketa comedendis,
tempore Papali ab Ecclesia interdicto.
The Invention of the Holy Cross, personated by six wily Priests.
The Spectacles of Pilgrims bound for Rome.
Majoris de modo faciendi puddinos.
The Bagpipe of the Prelates.
Beda de optimitate triparum.
The Complaint of the Barristers upon the Reformation of Comfits.
The Furred Cat of the Solicitors and Attorneys.
Of Peas and Bacon, cum Commento.
The Small Vales or Drinking Money of the Indulgences.
Praeclarissimi juris utriusque Doctoris Maistre Pilloti, &c. ,
Scrap-farthingi de botchandis glossae Accursianae Triflis repetitio
enucidi-luculidissima.
Stratagemata Francharchiaeri de Baniolet.
Carlbumpkinus de Re Militari cum Figuris Tevoti.
De usu et utilitate flayandi equos et equas, authore Magistro nostro
de Quebecu.
The Sauciness of Country-Stewards.
M. N. Rostocostojambedanesse de mustarda post prandium servienda,
libri quatuordecim, apostillati per M. Vaurillonis.
The Covillage or Wench-tribute of Promoters.
(Jabolenus de Cosmographia Purgatorii. )
Quaestio subtilissima, utrum Chimaera in vacuo bonbinans possit
comedere secundas intentiones; et fuit debatuta per decem
hebdomadas in Consilio Constantiensi.
The Bridle-champer of the Advocates.
Smutchudlamenta Scoti.
The Rasping and Hard-scraping of the Cardinals.
De calcaribus removendis, Decades undecim, per M. Albericum de Rosata.
Ejusdem de castramentandis criminibus libri tres.
The Entrance of Anthony de Leve into the Territories of Brazil.
(Marforii, bacalarii cubantis Romae) de peelandis aut unskinnandis
blurrandisque Cardinalium mulis.
The said Author's Apology against those who allege that the Pope's
mule doth eat but at set times.
Prognosticatio quae incipit, Silvii Triquebille, balata per M. N. , the
deep-dreaming gull Sion.
Boudarini Episcopi de emulgentiarum profectibus Aeneades novem,
cum privilegio Papali ad triennium et postea non.
The Shitabranna of the Maids.
The Bald Arse or Peeled Breech of the Widows.
The Cowl or Capouch of the Monks.
The Mumbling Devotion of the Celestine Friars.
The Passage-toll of Beggarliness.
The Teeth-chatter or Gum-didder of Lubberly Lusks.
The Paring-shovel of the Theologues.
The Drench-horn of the Masters of Arts.
The Scullions of Olcam, the uninitiated Clerk.
Magistri N. Lickdishetis, de garbellisiftationibus horarum canonicarum,
libri quadriginta.
Arsiversitatorium confratriarum, incerto authore.
The Gulsgoatony or Rasher of Cormorants and Ravenous Feeders.
The Rammishness of the Spaniards supergivuregondigaded by Friar Inigo.
The Muttering of Pitiful Wretches.
Dastardismus rerum Italicarum, authore Magistro Burnegad.
R. Lullius de Batisfolagiis Principum.
Calibistratorium caffardiae, authore M. Jacobo Hocstraten hereticometra.
Codtickler de Magistro nostrandorum Magistro nostratorumque beuvetis,
libri octo galantissimi.
The Crackarades of Balists or stone-throwing Engines, Contrepate
Clerks, Scriveners, Brief-writers, Rapporters, and Papal
Bull-despatchers lately compiled by Regis.
A perpetual Almanack for those that have the gout and the pox.
Manera sweepandi fornacellos per Mag. Eccium.
The Shable or Scimetar of Merchants.
The Pleasures of the Monachal Life.
The Hotchpot of Hypocrites.
The History of the Hobgoblins.
The Ragamuffinism of the pensionary maimed Soldiers.
The Gulling Fibs and Counterfeit shows of Commissaries.
The Litter of Treasurers.
The Juglingatorium of Sophisters.
Antipericatametanaparbeugedamphicribrationes Toordicantium.
The Periwinkle of Ballad-makers.
The Push-forward of the Alchemists.
The Niddy-noddy of the Satchel-loaded Seekers, by Friar Bindfastatis.
The Shackles of Religion.
The Racket of Swag-waggers.
The Leaning-stock of old Age.
The Muzzle of Nobility.
The Ape's Paternoster.
The Crickets and Hawk's-bells of Devotion.
The Pot of the Ember-weeks.
The Mortar of the Politic Life.
The Flap of the Hermits.
The Riding-hood or Monterg of the Penitentiaries.
The Trictrac of the Knocking Friars.
Blockheadodus, de vita et honestate bragadochiorum.
Lyrippii Sorbonici Moralisationes, per M. Lupoldum.
The Carrier-horse-bells of Travellers.
The Bibbings of the tippling Bishops.
Dolloporediones Doctorum Coloniensium adversus Reuclin.
The Cymbals of Ladies.
The Dunger's Martingale.
Whirlingfriskorum Chasemarkerorum per Fratrem Crackwoodloguetis.
The Clouted Patches of a Stout Heart.
The Mummery of the Racket-keeping Robin-goodfellows.
Gerson, de auferibilitate Papae ab Ecclesia.
The Catalogue of the Nominated and Graduated Persons.
Jo. Dytebrodii, terribilitate excommunicationis libellus acephalos.
Ingeniositas invocandi diabolos et diabolas, per M. Guingolphum.
The Hotchpotch or Gallimaufry of the perpetually begging Friars.
The Morris-dance of the Heretics.
The Whinings of Cajetan.
Muddisnout Doctoris Cherubici, de origine Roughfootedarum, et
Wryneckedorum ritibus, libri septem.
Sixty-nine fat Breviaries.
The Nightmare of the five Orders of Beggars.
The Skinnery of the new Start-ups extracted out of the fallow-butt,
incornifistibulated and plodded upon in the angelic sum.
The Raver and idle Talker in cases of Conscience.
The Fat Belly of the Presidents.
The Baffling Flouter of the Abbots.
Sutoris adversus eum qui vocaverat eum Slabsauceatorem, et quod
Slabsauceatores non sunt damnati ab Ecclesia.
Cacatorium medicorum.
The Chimney-sweeper of Astrology.
Campi clysteriorum per paragraph C.
The Bumsquibcracker of Apothecaries.
The Kissbreech of Chirurgery.
Justinianus de Whiteleperotis tollendis.
Antidotarium animae.
Merlinus Coccaius, de patria diabolorum.
The Practice of Iniquity, by Cleuraunes Sadden.
The Mirror of Baseness, by Radnecu Waldenses.
The Engrained Rogue, by Dwarsencas Eldenu.
The Merciless Cormorant, by Hoxinidno the Jew.
Of which library some books are already printed, and the rest are now at
the press in this noble city of Tubingen.
Chapter 2. VIII.
How Pantagruel, being at Paris, received letters from his father Gargantua,
and the copy of them.
Pantagruel studied very hard, as you may well conceive, and profited
accordingly; for he had an excellent understanding and notable wit,
together with a capacity in memory equal to the measure of twelve oil
budgets or butts of olives. And, as he was there abiding one day, he
received a letter from his father in manner as followeth.
Most dear Son,--Amongst the gifts, graces, and prerogatives, with which the
sovereign plasmator God Almighty hath endowed and adorned human nature at
the beginning, that seems to me most singular and excellent by which we may
in a mortal state attain to a kind of immortality, and in the course of
this transitory life perpetuate our name and seed, which is done by a
progeny issued from us in the lawful bonds of matrimony. Whereby that in
some measure is restored unto us which was taken from us by the sin of our
first parents, to whom it was said that, because they had not obeyed the
commandment of God their Creator, they should die, and by death should be
brought to nought that so stately frame and plasmature wherein the man at
first had been created.
But by this means of seminal propagation there ("Which continueth" in the
old copy. ) continueth in the children what was lost in the parents, and in
the grandchildren that which perished in their fathers, and so successively
until the day of the last judgment, when Jesus Christ shall have rendered
up to God the Father his kingdom in a peaceable condition, out of all
danger and contamination of sin; for then shall cease all generations and
corruptions, and the elements leave off their continual transmutations,
seeing the so much desired peace shall be attained unto and enjoyed, and
that all things shall be brought to their end and period. And, therefore,
not without just and reasonable cause do I give thanks to God my Saviour
and Preserver, for that he hath enabled me to see my bald old age
reflourish in thy youth; for when, at his good pleasure, who rules and
governs all things, my soul shall leave this mortal habitation, I shall not
account myself wholly to die, but to pass from one place unto another,
considering that, in and by that, I continue in my visible image living in
the world, visiting and conversing with people of honour, and other my good
friends, as I was wont to do. Which conversation of mine, although it was
not without sin, because we are all of us trespassers, and therefore ought
continually to beseech his divine majesty to blot our transgressions out of
his memory, yet was it, by the help and grace of God, without all manner of
reproach before men.
Wherefore, if those qualities of the mind but shine in thee wherewith I am
endowed, as in thee remaineth the perfect image of my body, thou wilt be
esteemed by all men to be the perfect guardian and treasure of the
immortality of our name. But, if otherwise, I shall truly take but small
pleasure to see it, considering that the lesser part of me, which is the
body, would abide in thee, and the best, to wit, that which is the soul,
and by which our name continues blessed amongst men, would be degenerate
and abastardized. This I do not speak out of any distrust that I have of
thy virtue, which I have heretofore already tried, but to encourage thee
yet more earnestly to proceed from good to better. And that which I now
write unto thee is not so much that thou shouldst live in this virtuous
course, as that thou shouldst rejoice in so living and having lived, and
cheer up thyself with the like resolution in time to come; to the
prosecution and accomplishment of which enterprise and generous undertaking
thou mayst easily remember how that I have spared nothing, but have so
helped thee, as if I had had no other treasure in this world but to see
thee once in my life completely well-bred and accomplished, as well in
virtue, honesty, and valour, as in all liberal knowledge and civility, and
so to leave thee after my death as a mirror representing the person of me
thy father, and if not so excellent, and such in deed as I do wish thee,
yet such in my desire.
But although my deceased father of happy memory, Grangousier, had bent his
best endeavours to make me profit in all perfection and political
knowledge, and that my labour and study was fully correspondent to, yea,
went beyond his desire, nevertheless, as thou mayest well understand, the
time then was not so proper and fit for learning as it is at present,
neither had I plenty of such good masters as thou hast had. For that time
was darksome, obscured with clouds of ignorance, and savouring a little of
the infelicity and calamity of the Goths, who had, wherever they set
footing, destroyed all good literature, which in my age hath by the divine
goodness been restored unto its former light and dignity, and that with
such amendment and increase of the knowledge, that now hardly should I be
admitted unto the first form of the little grammar-schoolboys--I say, I,
who in my youthful days was, and that justly, reputed the most learned of
that age. Which I do not speak in vain boasting, although I might lawfully
do it in writing unto thee--in verification whereof thou hast the authority
of Marcus Tullius in his book of old age, and the sentence of Plutarch in
the book entitled How a man may praise himself without envy--but to give
thee an emulous encouragement to strive yet further.
Now is it that the minds of men are qualified with all manner of
discipline, and the old sciences revived which for many ages were extinct.
Now it is that the learned languages are to their pristine purity restored,
viz. , Greek, without which a man may be ashamed to account himself a
scholar, Hebrew, Arabic, Chaldaean, and Latin. Printing likewise is now in
use, so elegant and so correct that better cannot be imagined, although it
was found out but in my time by divine inspiration, as by a diabolical
suggestion on the other side was the invention of ordnance. All the world
is full of knowing men, of most learned schoolmasters, and vast libraries;
and it appears to me as a truth, that neither in Plato's time, nor
Cicero's, nor Papinian's, there was ever such conveniency for studying as
we see at this day there is. Nor must any adventure henceforward to come
in public, or present himself in company, that hath not been pretty well
polished in the shop of Minerva. I see robbers, hangmen, freebooters,
tapsters, ostlers, and such like, of the very rubbish of the people, more
learned now than the doctors and preachers were in my time.
What shall I say? The very women and children have aspired to this praise
and celestial manner of good learning. Yet so it is that, in the age I am
now of, I have been constrained to learn the Greek tongue--which I
contemned not like Cato, but had not the leisure in my younger years to
attend the study of it--and take much delight in the reading of Plutarch's
Morals, the pleasant Dialogues of Plato, the Monuments of Pausanias, and
the Antiquities of Athenaeus, in waiting on the hour wherein God my Creator
shall call me and command me to depart from this earth and transitory
pilgrimage. Wherefore, my son, I admonish thee to employ thy youth to
profit as well as thou canst, both in thy studies and in virtue. Thou art
at Paris, where the laudable examples of many brave men may stir up thy
mind to gallant actions, and hast likewise for thy tutor and pedagogue the
learned Epistemon, who by his lively and vocal documents may instruct thee
in the arts and sciences.
I intend, and will have it so, that thou learn the languages perfectly;
first of all the Greek, as Quintilian will have it; secondly, the Latin;
and then the Hebrew, for the Holy Scripture sake; and then the Chaldee and
Arabic likewise, and that thou frame thy style in Greek in imitation of
Plato, and for the Latin after Cicero. Let there be no history which thou
shalt not have ready in thy memory; unto the prosecuting of which design,
books of cosmography will be very conducible and help thee much. Of the
liberal arts of geometry, arithmetic, and music, I gave thee some taste
when thou wert yet little, and not above five or six years old. Proceed
further in them, and learn the remainder if thou canst. As for astronomy,
study all the rules thereof. Let pass, nevertheless, the divining and
judicial astrology, and the art of Lullius, as being nothing else but plain
abuses and vanities. As for the civil law, of that I would have thee to
know the texts by heart, and then to confer them with philosophy.
Now, in matter of the knowledge of the works of nature, I would have thee
to study that exactly, and that so there be no sea, river, nor fountain, of
which thou dost not know the fishes; all the fowls of the air; all the
several kinds of shrubs and trees, whether in forests or orchards; all the
sorts of herbs and flowers that grow upon the ground; all the various
metals that are hid within the bowels of the earth; together with all the
diversity of precious stones that are to be seen in the orient and south
parts of the world. Let nothing of all these be hidden from thee. Then
fail not most carefully to peruse the books of the Greek, Arabian, and
Latin physicians, not despising the Talmudists and Cabalists; and by
frequent anatomies get thee the perfect knowledge of the other world,
called the microcosm, which is man. And at some hours of the day apply thy
mind to the study of the Holy Scriptures; first in Greek, the New
Testament, with the Epistles of the Apostles; and then the Old Testament in
Hebrew. In brief, let me see thee an abyss and bottomless pit of
knowledge; for from henceforward, as thou growest great and becomest a man,
thou must part from this tranquillity and rest of study, thou must learn
chivalry, warfare, and the exercises of the field, the better thereby to
defend my house and our friends, and to succour and protect them at all
their needs against the invasion and assaults of evildoers.
Furthermore, I will that very shortly thou try how much thou hast profited,
which thou canst not better do than by maintaining publicly theses and
conclusions in all arts against all persons whatsoever, and by haunting the
company of learned men, both at Paris and otherwhere. But because, as the
wise man Solomon saith, Wisdom entereth not into a malicious mind, and that
knowledge without conscience is but the ruin of the soul, it behoveth thee
to serve, to love, to fear God, and on him to cast all thy thoughts and all
thy hope, and by faith formed in charity to cleave unto him, so that thou
mayst never be separated from him by thy sins. Suspect the abuses of the
world. Set not thy heart upon vanity, for this life is transitory, but the
Word of the Lord endureth for ever. Be serviceable to all thy neighbours,
and love them as thyself. Reverence thy preceptors: shun the conversation
of those whom thou desirest not to resemble, and receive not in vain the
graces which God hath bestowed upon thee. And, when thou shalt see that
thou hast attained to all the knowledge that is to be acquired in that
part, return unto me, that I may see thee and give thee my blessing before
I die. My son, the peace and grace of our Lord be with thee. Amen.
Thy father Gargantua.
From Utopia the 17th day of the month of March.
These letters being received and read, Pantagruel plucked up his heart,
took a fresh courage to him, and was inflamed with a desire to profit in
his studies more than ever, so that if you had seen him, how he took pains,
and how he advanced in learning, you would have said that the vivacity of
his spirit amidst the books was like a great fire amongst dry wood, so
active it was, vigorous and indefatigable.
Chapter 2. IX.
How Pantagruel found Panurge, whom he loved all his lifetime.
One day, as Pantagruel was taking a walk without the city, towards St.
Anthony's abbey, discoursing and philosophating with his own servants and
some other scholars, (he) met with a young man of very comely stature and
surpassing handsome in all the lineaments of his body, but in several parts
thereof most pitifully wounded; in such bad equipage in matter of his
apparel, which was but tatters and rags, and every way so far out of order
that he seemed to have been a-fighting with mastiff-dogs, from whose fury
he had made an escape; or to say better, he looked, in the condition
wherein he then was, like an apple-gatherer of the country of Perche.
As far off as Pantagruel saw him, he said to those that stood by, Do you
see that man there, who is a-coming hither upon the road from Charenton
bridge? By my faith, he is only poor in fortune; for I may assure you that
by his physiognomy it appeareth that nature hath extracted him from some
rich and noble race, and that too much curiosity hath thrown him upon
adventures which possibly have reduced him to this indigence, want, and
penury. Now as he was just amongst them, Pantagruel said unto him, Let me
entreat you, friend, that you may be pleased to stop here a little and
answer me to that which I shall ask you, and I am confident you will not
think your time ill bestowed; for I have an extreme desire, according to my
ability, to give you some supply in this distress wherein I see you are;
because I do very much commiserate your case, which truly moves me to great
pity. Therefore, my friend, tell me who you are; whence you come; whither
you go; what you desire; and what your name is. The companion answered him
in the German (The first edition reads "Dutch. ") tongue, thus:
'Junker, Gott geb euch gluck und heil. Furwahr, lieber Junker, ich lasz
euch wissen, das da ihr mich von fragt, ist ein arm und erbarmlich Ding,
und wer viel darvon zu sagen, welches euch verdrussig zu horen, und mir zu
erzelen wer, wiewol die Poeten und Oratorn vorzeiten haben gesagt in ihren
Spruchen und Sentenzen, dasz die gedechtniss des Elends und Armuth
vorlangst erlitten ist eine grosse Lust. ' My friend, said Pantagruel, I
have no skill in that gibberish of yours; therefore, if you would have us
to understand you, speak to us in some other language. Then did the droll
answer him thus:
'Albarildim gotfano dechmin brin alabo dordio falbroth ringuam albaras.
Nin portzadikin almucatin milko prin alelmin en thoth dalheben ensouim;
kuthim al dum alkatim nim broth dechoth porth min michais im endoth, pruch
dalmaisoulum hol moth danfrihim lupaldas in voldemoth. Nin hur diavosth
mnarbotim dalgousch palfrapin duch im scoth pruch galeth dal chinon, min
foulchrich al conin brutathen doth dal prin. ' Do you understand none of
this? said Pantagruel to the company. I believe, said Epistemon, that this
is the language of the Antipodes, and such a hard one that the devil
himself knows not what to make of it. Then said Pantagruel, Gossip, I know
not if the walls do comprehend the meaning of your words, but none of us
here doth so much as understand one syllable of them. Then said my blade
again:
'Signor mio, voi vedete per essempio, che la cornamusa non suona mai,
s'ella non ha il ventre pieno. Cosi io parimente non vi saprei contare le
mie fortune, se prima il tribulato ventre non ha la solita refettione. Al
quale e adviso che le mani et li denti habbiano perso il loro ordine
naturale et del tutto annichilati. ' To which Epistemon answered, As much
of the one as of the other, and nothing of either. Then said Panurge:
'Lord, if you be so virtuous of intelligence as you be naturally relieved
to the body, you should have pity of me. For nature hath made us equal,
but fortune hath some exalted and others deprived; nevertheless is virtue
often deprived and the virtuous men despised; for before the last end none
is good. ' (The following is the passage as it stands in the first edition.
Urquhart seems to have rendered Rabelais' indifferent English into worse
Scotch, and this, with probably the use of contractions in his MS. , or 'the
oddness' of handwriting which he owns to in his Logopandecteision (p. 419,
Mait. Club. Edit. ), has led to a chaotic jumble, which it is nearly
impossible to reduce to order. --Instead of any attempt to do so, it is here
given verbatim: 'Lard gestholb besua virtuisbe intelligence: ass yi body
scalbisbe natural reloth cholb suld osme pety have; for natur hass visse
equaly maide bot fortune sum exaiti hesse andoyis deprevit: non yeless
iviss mou virtiuss deprevit, and virtuiss men decreviss for anen ye
ladeniss non quid. ' Here is a morsel for critical ingenuity to fix its
teeth in. --M. ) Yet less, said Pantagruel. Then said my jolly Panurge:
'Jona andie guaussa goussy etan beharda er remedio beharde versela ysser
landa. Anbat es otoy y es nausu ey nessassust gourray proposian ordine
den. Non yssena bayta facheria egabe gen herassy badia sadassu noura
assia. Aran hondavan gualde cydassu naydassuna. Estou oussyc eg vinan
soury hien er darstura eguy harm. Genicoa plasar vadu. ' Are you there,
said Eudemon, Genicoa? To this said Carpalim, St. Trinian's rammer
unstitch your bum, for I had almost understood it. Then answered Panurge:
'Prust frest frinst sorgdmand strochdi drhds pag brlelang Gravot Chavigny
Pomardiere rusth pkaldracg Deviniere pres Nays. Couille kalmuch monach
drupp del meupplist rincq drlnd dodelb up drent loch minc stz rinq jald de
vins ders cordelis bur jocst stzampenards. ' Do you speak Christian, said
Epistemon, or the buffoon language, otherwise called Patelinois? Nay, it
is the puzlatory tongue, said another, which some call Lanternois. Then
said Panurge:
'Heere, ik en spreeke anders geen taele dan kersten taele: my dunkt
noghtans, al en seg ik u niet een wordt, mynen noot verklaert genoegh wat
ik begeere: geeft my uyt bermhertigheit yets waar van ik gevoet magh zyn. '
To which answered Pantagruel, As much of that. Then said Panurge:
'Sennor, de tanto hablar yo soy cansado, porque yo suplico a vuestra
reverentia que mire a los preceptos evangelicos, para que ellos movan
vuestra reverentia a lo que es de conscientia; y si ellos non bastaren,
para mouer vuestra reverentia a piedad, yo suplico que mire a la piedad
natural, la qual yo creo que le movera como es de razon: y con esso non
digo mas. ' Truly, my friend, (said Pantagruel,) I doubt not but you can
speak divers languages; but tell us that which you would have us to do for
you in some tongue which you conceive we may understand. Then said the
companion:
'Min Herre, endog ieg med ingen tunge talede, ligesom baern, oc uskellige
creatuure: Mine klaedebon oc mit legoms magerhed uduiser alligeuel klarlig
huad ting mig best behof gioris, som er sandelig mad oc dricke: Huorfor
forbarme dig ofuer mig, oc befal at giue mig noguet, af huilcket ieg kand
slyre min giaeendis mage, ligeruiis som mand Cerbero en suppe forsetter:
Saa skalt du lefue laenge oc lycksalig. ' I think really, said Eusthenes,
that the Goths spoke thus of old, and that, if it pleased God, we would all
of us speak so with our tails. Then again said Panurge:
'Adon, scalom lecha: im ischar harob hal hebdeca bimeherah thithen li
kikar lehem: chanchat ub laah al Adonai cho nen ral. ' To which answered
Epistemon, At this time have I understood him very well; for it is the
Hebrew tongue most rhetorically pronounced. Then again said the gallant:
'Despota tinyn panagathe, diati sy mi ouk artodotis? horas gar limo
analiscomenon eme athlion, ke en to metaxy me ouk eleis oudamos, zetis de
par emou ha ou chre. Ke homos philologi pantes homologousi tote logous te
ke remata peritta hyparchin, hopote pragma afto pasi delon esti. Entha gar
anankei monon logi isin, hina pragmata (hon peri amphisbetoumen), me
prosphoros epiphenete. ' What? Said Carpalim, Pantagruel's footman, It is
Greek, I have understood him. And how? hast thou dwelt any while in
Greece? Then said the droll again:
'Agonou dont oussys vous desdagnez algorou: nou den farou zamist vous
mariston ulbrou, fousques voubrol tant bredaguez moupreton dengoulhoust,
daguez daguez non cropys fost pardonnoflist nougrou. Agou paston tol
nalprissys hourtou los echatonous, prou dhouquys brol pany gou den bascrou
noudous caguons goulfren goul oustaroppassou. ' (In this and the preceding
speeches of Panurge, the Paris Variorum Edition of 1823 has been followed
in correcting Urquhart's text, which is full of inaccuracies. --M. )
Methinks I understand him, said Pantagruel; for either it is the language
of my country of Utopia, or sounds very like it. And, as he was about to
have begun some purpose, the companion said:
'Jam toties vos per sacra, perque deos deasque omnes obtestatus sum, ut si
quae vos pietas permovet, egestatem meam solaremini, nec hilum proficio
clamans et ejulans. Sinite, quaeso, sinite, viri impii, quo me fata vocant
abire; nec ultra vanis vestris interpellationibus obtundatis, memores
veteris illius adagii, quo venter famelicus auriculis carere dicitur. '
Well, my friend, said Pantagruel, but cannot you speak French? That I can
do, sir, very well, said the companion, God be thanked. It is my natural
language and mother tongue, for I was born and bred in my younger years in
the garden of France, to wit, Touraine. Then, said Pantagruel, tell us
what is your name, and from whence you are come; for, by my faith, I have
already stamped in my mind such a deep impression of love towards you,
that, if you will condescend unto my will, you shall not depart out of my
company, and you and I shall make up another couple of friends such as
Aeneas and Achates were. Sir, said the companion, my true and proper
Christian name is Panurge, and now I come out of Turkey, to which country I
was carried away prisoner at that time when they went to Metelin with a
mischief. And willingly would I relate unto you my fortunes, which are
more wonderful than those of Ulysses were; but, seeing that it pleaseth you
to retain me with you, I most heartily accept of the offer, protesting
never to leave you should you go to all the devils in hell. We shall have
therefore more leisure at another time, and a fitter opportunity wherein to
report them; for at this present I am in a very urgent necessity to feed;
my teeth are sharp, my belly empty, my throat dry, and my stomach fierce
and burning, all is ready. If you will but set me to work, it will be as
good as a balsamum for sore eyes to see me gulch and raven it. For God's
sake, give order for it. Then Pantagruel commanded that they should carry
him home and provide him good store of victuals; which being done, he ate
very well that evening, and, capon-like, went early to bed; then slept
until dinner-time the next day, so that he made but three steps and one
leap from the bed to the board.
Chapter 2. X.
How Pantagruel judged so equitably of a controversy, which was wonderfully
obscure and difficult, that, by reason of his just decree therein, he was
reputed to have a most admirable judgment.
Pantagruel, very well remembering his father's letter and admonitions,
would one day make trial of his knowledge. Thereupon, in all the
carrefours, that is, throughout all the four quarters, streets, and corners
of the city, he set up conclusions to the number of nine thousand seven
hundred sixty and four, in all manner of learning, touching in them the
hardest doubts that are in any science. And first of all, in the Fodder
Street he held dispute against all the regents or fellows of colleges,
artists or masters of arts, and orators, and did so gallantly that he
overthrew them and set them all upon their tails. He went afterwards to
the Sorbonne, where he maintained argument against all the theologians or
divines, for the space of six weeks, from four o'clock in the morning until
six in the evening, except an interval of two hours to refresh themselves
and take their repast. And at this were present the greatest part of the
lords of the court, the masters of requests, presidents, counsellors, those
of the accompts, secretaries, advocates, and others; as also the sheriffs
of the said town, with the physicians and professors of the canon law.
Amongst which, it is to be remarked, that the greatest part were stubborn
jades, and in their opinions obstinate; but he took such course with them
that, for all their ergoes and fallacies, he put their backs to the wall,
gravelled them in the deepest questions, and made it visibly appear to the
world that, compared to him, they were but monkeys and a knot of muffled
calves. Whereupon everybody began to keep a bustling noise and talk of his
so marvellous knowledge, through all degrees of persons of both sexes, even
to the very laundresses, brokers, roast-meat sellers, penknife makers, and
others, who, when he passed along in the street, would say, This is he! in
which he took delight, as Demosthenes, the prince of Greek orators, did,
when an old crouching wife, pointing at him with her fingers, said, That is
the man.
Now at this same very time there was a process or suit in law depending in
court between two great lords, of which one was called my Lord Kissbreech,
plaintiff of one side, and the other my Lord Suckfist, defendant of the
other; whose controversy was so high and difficult in law that the court of
parliament could make nothing of it. And therefore, by the commandment of
the king, there were assembled four of the greatest and most learned of all
the parliaments of France, together with the great council, and all the
principal regents of the universities, not only of France, but of England
also and Italy, such as Jason, Philippus Decius, Petrus de Petronibus, and
a rabble of other old Rabbinists. Who being thus met together, after they
had thereupon consulted for the space of six-and-forty weeks, finding that
they could not fasten their teeth in it, nor with such clearness understand
the case as that they might in any manner of way be able to right it, or
take up the difference betwixt the two aforesaid parties, it did so
grievously vex them that they most villainously conshit themselves for
shame. In this great extremity one amongst them, named Du Douhet, the
learnedest of all, and more expert and prudent than any of the rest, whilst
one day they were thus at their wits' end, all-to-be-dunced and
philogrobolized in their brains, said unto them, We have been here, my
masters, a good long space, without doing anything else than trifle away
both our time and money, and can nevertheless find neither brim nor bottom
in this matter, for the more we study about it the less we understand
therein, which is a great shame and disgrace to us, and a heavy burden to
our consciences; yea, such that in my opinion we shall not rid ourselves of
it without dishonour, unless we take some other course; for we do nothing
but dote in our consultations.
See, therefore, what I have thought upon. You have heard much talking of
that worthy personage named Master Pantagruel, who hath been found to be
learned above the capacity of this present age, by the proofs he gave in
those great disputations which he held publicly against all men. My
opinion is, that we send for him to confer with him about this business;
for never any man will encompass the bringing of it to an end if he do it
not.
Hereunto all the counsellors and doctors willingly agreed, and according to
that their result having instantly sent for him, they entreated him to be
pleased to canvass the process and sift it thoroughly, that, after a deep
search and narrow examination of all the points thereof, he might forthwith
make the report unto them such as he shall think good in true and legal
knowledge. To this effect they delivered into his hands the bags wherein
were the writs and pancarts concerning that suit, which for bulk and weight
were almost enough to lade four great couillard or stoned asses. But
Pantagruel said unto them, Are the two lords between whom this debate and
process is yet living? It was answered him, Yes. To what a devil, then,
said he, serve so many paltry heaps and bundles of papers and copies which
you give me? Is it not better to hear their controversy from their own
mouths whilst they are face to face before us, than to read these vile
fopperies, which are nothing but trumperies, deceits, diabolical cozenages
of Cepola, pernicious slights and subversions of equity? For I am sure
that you, and all those through whose hands this process has passed, have
by your devices added what you could to it pro et contra in such sort that,
although their difference perhaps was clear and easy enough to determine at
first, you have obscured it and made it more intricate by the frivolous,
sottish, unreasonable, and foolish reasons and opinions of Accursius,
Baldus, Bartolus, de Castro, de Imola, Hippolytus, Panormo, Bertachin,
Alexander, Curtius, and those other old mastiffs, who never understood the
least law of the Pandects, they being but mere blockheads and great tithe
calves, ignorant of all that which was needful for the understanding of the
laws; for, as it is most certain, they had not the knowledge either of the
Greek or Latin tongue, but only of the Gothic and barbarian. The laws,
nevertheless, were first taken from the Greeks, according to the testimony
of Ulpian, L. poster. de origine juris, which we likewise may perceive by
that all the laws are full of Greek words and sentences. And then we find
that they are reduced into a Latin style the most elegant and ornate that
whole language is able to afford, without excepting that of any that ever
wrote therein, nay, not of Sallust, Varro, Cicero, Seneca, Titus Livius,
nor Quintilian. How then could these old dotards be able to understand
aright the text of the laws who never in their time had looked upon a good
Latin book, as doth evidently enough appear by the rudeness of their style,
which is fitter for a chimney-sweeper, or for a cook or a scullion, than
for a jurisconsult and doctor in the laws?
Furthermore, seeing the laws are excerpted out of the middle of moral and
natural philosophy, how should these fools have understood it, that have,
by G--, studied less in philosophy than my mule? In respect of human
learning and the knowledge of antiquities and history they were truly laden
with those faculties as a toad is with feathers. And yet of all this the
laws are so full that without it they cannot be understood, as I intend
more fully to show unto you in a peculiar treatise which on that purpose I
am about to publish. Therefore, if you will that I take any meddling in
this process, first cause all these papers to be burnt; secondly, make the
two gentlemen come personally before me, and afterwards, when I shall have
heard them, I will tell you my opinion freely without any feignedness or
dissimulation whatsoever.
Some amongst them did contradict this motion, as you know that in all
companies there are more fools than wise men, and that the greater part
always surmounts the better, as saith Titus Livius in speaking of the
Carthaginians. But the foresaid Du Douhet held the contrary opinion,
maintaining that Pantagruel had said well, and what was right, in affirming
that these records, bills of inquest, replies, rejoinders, exceptions,
depositions, and other such diableries of truth-entangling writs, were but
engines wherewith to overthrow justice and unnecessarily to prolong such
suits as did depend before them; and that, therefore, the devil would carry
them all away to hell if they did not take another course and proceeded not
in times coming according to the prescripts of evangelical and
philosophical equity. In fine, all the papers were burnt, and the two
gentlemen summoned and personally convented. At whose appearance before
the court Pantagruel said unto them, Are you they that have this great
difference betwixt you? Yes, my lord, said they. Which of you, said
Pantagruel, is the plaintiff? It is I, said my Lord Kissbreech. Go to,
then, my friend, said he, and relate your matter unto me from point to
point, according to the real truth, or else, by cock's body, if I find you
to lie so much as in one word, I will make you shorter by the head, and
take it from off your shoulders to show others by your example that in
justice and judgment men ought to speak nothing but the truth. Therefore
take heed you do not add nor impair anything in the narration of your case.
Begin.
Chapter 2. XI.
How the Lords of Kissbreech and Suckfist did plead before Pantagruel
without an attorney.
Then began Kissbreech in manner as followeth. My lord, it is true that a
good woman of my house carried eggs to the market to sell. Be covered,
Kissbreech, said Pantagruel. Thanks to you, my lord, said the Lord
Kissbreech; but to the purpose. There passed betwixt the two tropics the
sum of threepence towards the zenith and a halfpenny, forasmuch as the
Riphaean mountains had been that year oppressed with a great sterility of
counterfeit gudgeons and shows without substance, by means of the babbling
tattle and fond fibs seditiously raised between the gibblegabblers and
Accursian gibberish-mongers for the rebellion of the Switzers, who had
assembled themselves to the full number of the bumbees and myrmidons to go
a-handsel-getting on the first day of the new year, at that very time when
they give brewis to the oxen and deliver the key of the coals to the
country-girls for serving in of the oats to the dogs. All the night long
they did nothing else, keeping their hands still upon the pot, but
despatch, both on foot and horseback, leaden-sealed writs or letters, to
wit, papal commissions commonly called bulls, to stop the boats; for the
tailors and seamsters would have made of the stolen shreds and clippings a
goodly sagbut to cover the face of the ocean, which then was great with
child of a potful of cabbage, according to the opinion of the
hay-bundle-makers. But the physicians said that by the urine they
could discern no manifest sign of the bustard's pace, nor how to eat
double-tongued mattocks with mustard, unless the lords and gentlemen of the
court should be pleased to give by B. mol express command to the pox not to
run about any longer in gleaning up of coppersmiths and tinkers; for the
jobbernolls had already a pretty good beginning in their dance of the
British jig called the estrindore, to a perfect diapason, with one foot in
the fire, and their head in the middle, as goodman Ragot was wont to say.
Ha, my masters, God moderates all things, and disposeth of them at his
pleasure, so that against unlucky fortune a carter broke his frisking whip,
which was all the wind-instrument he had. This was done at his return from
the little paltry town, even then when Master Antitus of Cressplots was
licentiated, and had passed his degrees in all dullery and blockishness,
according to this sentence of the canonists, Beati Dunces, quoniam ipsi
stumblaverunt. But that which makes Lent to be so high, by St. Fiacre of
Bry, is for nothing else but that the Pentecost never comes but to my cost;
yet, on afore there, ho! a little rain stills a great wind, and we must
think so, seeing that the sergeant hath propounded the matter so far above
my reach, that the clerks and secondaries could not with the benefit
thereof lick their fingers, feathered with ganders, so orbicularly as they
were wont in other things to do. And we do manifestly see that everyone
acknowledgeth himself to be in the error wherewith another hath been
charged, reserving only those cases whereby we are obliged to take an
ocular inspection in a perspective glass of these things towards the place
in the chimney where hangeth the sign of the wine of forty girths, which
have been always accounted very necessary for the number of twenty pannels
and pack-saddles of the bankrupt protectionaries of five years' respite.
