No More Learning

Some will take up their lodging at the Ram, some at
the Bull, and others at the Twins; some at the Crab, some at the Lion Inn,
and others at the sign of the Virgin; some at the Balance, others at the
Scorpion, and others will be quartered at the Archer; some will be
harboured at the Goat, some at the Water-pourer's sign, some at the Fishes;
some will lie at the Crown, some at the Harp, some at the Golden Eagle and
the Dolphin; some at the Flying Horse, some at the Ship, some at the great,
some at the little Bear; and so throughout the glistening hostelries of the
whole twinkling asteristic welkin. There will be sojourners come from the
earth, who, longing after the taste of the sweet cream, of their own
skimming off, from the best milk of all the dairy of the Galaxy, will set
themselves at table down with us, drink of our nectar and ambrosia, and
take to their own beds at night for wives and concubines our fairest
goddesses, the only means whereby they can be deified. A junto hereupon
being convocated, the better to consult upon the manner of obviating a so
dreadful danger, Jove, sitting in his presidential throne, asked the votes
of all the other gods, which, after a profound deliberation amongst
themselves on all contingencies, they freely gave at last, and then
resolved unanimously to withstand the shocks of all whatsoever sublunary
assaults.



Chapter 3. LII.

How a certain kind of Pantagruelion is of that nature that the fire is not
able to consume it.

I have already related to you great and admirable things; but, if you might
be induced to adventure upon the hazard of believing some other divinity of
this sacred Pantagruelion, I very willingly would tell it you. Believe it,
if you will, or otherwise, believe it not, I care not which of them you do,
they are both alike to me. It shall be sufficient for my purpose to have
told you the truth, and the truth I will tell you. But to enter in
thereat, because it is of a knaggy, difficult, and rugged access, this is
the question which I ask of you. If I had put within this bottle two
pints, the one of wine and the other of water, thoroughly and exactly
mingled together, how would you unmix them? After what manner would you go
about to sever them, and separate the one liquor from the other, in such
sort that you render me the water apart, free from the wine, and the wine
also pure, without the intermixture of one drop of water, and both of them
in the same measure, quantity, and taste that I had embottled them? Or, to
state the question otherwise. If your carmen and mariners, entrusted for
the provision of your houses with the bringing of a certain considerable
number of tuns, puncheons, pipes, barrels, and hogsheads of Graves wine, or
of the wine of Orleans, Beaune, and Mireveaux, should drink out the half,
and afterwards with water fill up the other empty halves of the vessels as
full as before, as the Limosins use to do in their carriages by wains and
carts of the wines of Argenton and Sangaultier; after that, how would you
part the water from the wine, and purify them both in such a case? I
understand you well enough. Your meaning is, that I must do it with an ivy
funnel. That is written, it is true, and the verity thereof explored by a
thousand experiments; you have learned to do this feat before, I see it.
But those that have never known it, nor at any time have seen the like,
would hardly believe that it were possible. Let us nevertheless proceed.

But put the case, we were now living in the age of Sylla, Marius, Caesar,
and other such Roman emperors, or that we were in the time of our ancient
Druids, whose custom was to burn and calcine the dead bodies of their
parents and lords, and that you had a mind to drink the ashes or cinders of
your wives or fathers in the infused liquor of some good white-wine, as
Artemisia drunk the dust and ashes of her husband Mausolus; or otherwise,
that you did determine to have them reserved in some fine urn or reliquary
pot; how would you save the ashes apart, and separate them from those other
cinders and ashes into which the fuel of the funeral and bustuary fire hath
been converted? Answer, if you can. By my figgins, I believe it will
trouble you so to do.

Well, I will despatch, and tell you that, if you take of this celestial
Pantagruelion so much as is needful to cover the body of the defunct, and
after that you shall have enwrapped and bound therein as hard and closely
as you can the corpse of the said deceased persons, and sewed up the
folding-sheet with thread of the same stuff, throw it into the fire, how
great or ardent soever it be it matters not a straw, the fire through this
Pantagruelion will burn the body and reduce to ashes the bones thereof, and
the Pantagruelion shall be not only not consumed nor burnt, but also shall
neither lose one atom of the ashes enclosed within it, nor receive one atom
of the huge bustuary heap of ashes resulting from the blazing conflagration
of things combustible laid round about it, but shall at last, when taken
out of the fire, be fairer, whiter, and much cleaner than when you did put
it in at first. Therefore it is called Asbeston, which is as much to say
as incombustible. Great plenty is to be found thereof in Carpasia, as
likewise in the climate Dia Sienes, at very easy rates. O how rare and
admirable a thing it is, that the fire which devoureth, consumeth, and
destroyeth all such things else, should cleanse, purge, and whiten this
sole Pantagruelion Carpasian Asbeston! If you mistrust the verity of this
relation, and demand for further confirmation of my assertion a visible
sign, as the Jews and such incredulous infidels use to do, take a fresh
egg, and orbicularly, or rather ovally, enfold it within this divine
Pantagruelion. When it is so wrapped up, put it in the hot embers of a
fire, how great or ardent soever it be, and having left it there as long as
you will, you shall at last, at your taking it out of the fire, find the
egg roasted hard, and as it were burnt, without any alteration, change,
mutation, or so much as a calefaction of the sacred Pantagruelion. For
less than a million of pounds sterling, modified, taken down, and
amoderated to the twelfth part of one fourpence halfpenny farthing, you are
able to put it to a trial and make proof thereof.

Do not think to overmatch me here, by paragoning with it in the way of a
more eminent comparison the Salamander. That is a fib; for, albeit a
little ordinary fire, such as is used in dining-rooms and chambers,
gladden, cheer up, exhilarate, and quicken it, yet may I warrantably enough
assure that in the flaming fire of a furnace it will, like any other
animated creature, be quickly suffocated, choked, consumed, and destroyed.
We have seen the experiment thereof, and Galen many ages ago hath clearly
demonstrated and confirmed it, Lib. 3, De temperamentis, and Dioscorides
maintaineth the same doctrine, Lib. 2. Do not here instance in competition
with this sacred herb the feather alum or the wooden tower of Pyraeus,
which Lucius Sylla was never able to get burnt; for that Archelaus,
governor of the town for Mithridates, King of Pontus, had plastered it all
over on the outside with the said alum. Nor would I have you to compare
therewith the herb which Alexander Cornelius called Eonem, and said that it
had some resemblance with that oak which bears the mistletoe, and that it
could neither be consumed nor receive any manner of prejudice by fire nor
by water, no more than the mistletoe, of which was built, said he, the so
renowned ship Argos. Search where you please for those that will believe
it. I in that point desire to be excused. Neither would I wish you to
parallel therewith--although I cannot deny but that it is of a very
marvellous nature--that sort of tree which groweth alongst the mountains of
Brianson and Ambrun, which produceth out of his root the good agaric. From
its body it yieldeth unto us a so excellent rosin, that Galen hath been
bold to equal it to the turpentine. Upon the delicate leaves thereof it
retaineth for our use that sweet heavenly honey which is called the manna,
and, although it be of a gummy, oily, fat, and greasy substance, it is,
notwithstanding, unconsumable by any fire. It is in Greek and Latin called
Larix. The Alpinese name is Melze. The Antenorides and Venetians term it
Larege; which gave occasion to that castle in Piedmont to receive the
denomination of Larignum, by putting Julius Caesar to a stand at his return
from amongst the Gauls.

Julius Caesar commanded all the yeomen, boors, hinds, and other inhabitants
in, near unto, and about the Alps and Piedmont, to bring all manner of
victuals and provision for an army to those places which on the military
road he had appointed to receive them for the use of his marching soldiery.
To which ordinance all of them were obedient, save only those as were
within the garrison of Larignum, who, trusting in the natural strength of
the place, would not pay their contribution. The emperor, purposing to
chastise them for their refusal, caused his whole army to march straight
towards that castle, before the gate whereof was erected a tower built of
huge big spars and rafters of the larch-tree, fast bound together with pins
and pegs of the same wood, and interchangeably laid on one another, after
the fashion of a pile or stack of timber, set up in the fabric thereof to
such an apt and convenient height that from the parapet above the
portcullis they thought with stones and levers to beat off and drive away
such as should approach thereto.

When Caesar had understood that the chief defence of those within the
castle did consist in stones and clubs, and that it was not an easy matter
to sling, hurl, dart, throw, or cast them so far as to hinder the
approaches, he forthwith commanded his men to throw great store of bavins,
faggots, and fascines round about the castle, and when they had made the
heap of a competent height, to put them all in a fair fire; which was
thereupon incontinently done. The fire put amidst the faggots was so great
and so high that it covered the whole castle, that they might well imagine
the tower would thereby be altogether burnt to dust, and demolished.
Nevertheless, contrary to all their hopes and expectations, when the flame
ceased, and that the faggots were quite burnt and consumed, the tower
appeared as whole, sound, and entire as ever. Caesar, after a serious
consideration had thereof, commanded a compass to be taken without the
distance of a stone cast from the castle round about it there, with ditches
and entrenchments to form a blockade; which when the Larignans understood,
they rendered themselves upon terms. And then by a relation from them it
was that Caesar learned the admirable nature and virtue of this wood, which
of itself produceth neither fire, flame, nor coal, and would, therefore, in
regard of that rare quality of incombustibility, have been admitted into
this rank and degree of a true Pantagruelional plant; and that so much the
rather, for that Pantagruel directed that all the gates, doors, angiports,
windows, gutters, fretticed and embowed ceilings, cans, (cants? ) and other
whatsoever wooden furniture in the abbey of Theleme, should be all
materiated of this kind of timber. He likewise caused to cover therewith
the sterns, stems, cook-rooms or laps, hatches, decks, courses, bends, and
walls of his carricks, ships, galleons, galleys, brigantines, foists,
frigates, crears, barques, floats, pinks, pinnaces, hoys, ketches, capers,
and other vessels of his Thalassian arsenal; were it not that the wood or
timber of the larch-tree, being put within a large and ample furnace full
of huge vehemently flaming fire proceeding from the fuel of other sorts and
kinds of wood, cometh at last to be corrupted, consumed, dissipated, and
destroyed, as are stones in a lime-kiln. But this Pantagruelion Asbeston
is rather by the fire renewed and cleansed than by the flames thereof
consumed or changed. Therefore,

Arabians, Indians, Sabaeans,
Sing not, in hymns and Io Paeans,
Your incense, myrrh, or ebony.
Come here, a nobler plant to see,
And carry home, at any rate,
Some seed, that you may propagate.
If in your soil it takes, to heaven
A thousand thousand thanks be given;
And say with France, it goodly goes,
Where the Pantagruelion grows.

END OF BOOK III


BOOK IV.


THE FOURTH BOOK


The Translator's Preface.

Reader,--I don't know what kind of a preface I must write to find thee
courteous, an epithet too often bestowed without a cause. The author of
this work has been as sparing of what we call good nature, as most readers
are nowadays. So I am afraid his translator and commentator is not to
expect much more than has been showed them. What's worse, there are but
two sorts of taking prefaces, as there are but two kinds of prologues to
plays; for Mr. Bays was doubtless in the right when he said that if thunder
and lightning could not fright an audience into complaisance, the sight of
the poet with a rope about his neck might work them into pity. Some,
indeed, have bullied many of you into applause, and railed at your faults
that you might think them without any; and others, more safely, have spoken
kindly of you, that you might think, or at least speak, as favourably of
them, and be flattered into patience. Now, I fancy, there's nothing less
difficult to attempt than the first method; for, in this blessed age, 'tis
as easy to find a bully without courage, as a whore without beauty, or a
writer without wit; though those qualifications are so necessary in their
respective professions. The mischief is, that you seldom allow any to rail
besides yourselves, and cannot bear a pride which shocks your own. As for
wheedling you into a liking of a work, I must confess it seems the safest
way; but though flattery pleases you well when it is particular, you hate
it, as little concerning you, when it is general. Then we knights of the
quill are a stiff-necked generation, who as seldom care to seem to doubt
the worth of our writings, and their being liked, as we love to flatter
more than one at a time; and had rather draw our pens, and stand up for the
beauty of our works (as some arrant fools use to do for that of their
mistresses) to the last drop of our ink. And truly this submission, which
sometimes wheedles you into pity, as seldom decoys you into love, as the
awkward cringing of an antiquated fop, as moneyless as he is ugly, affects
an experienced fair one. Now we as little value your pity as a lover his
mistress's, well satisfied that it is only a less uncivil way of dismissing
us. But what if neither of these two ways will work upon you, of which
doleful truth some of our playwrights stand so many living monuments? Why,
then, truly I think on no other way at present but blending the two into
one; and, from this marriage of huffing and cringing, there will result a
new kind of careless medley, which, perhaps, will work upon both sorts of
readers, those who are to be hectored, and those whom we must creep to. At
least, it is like to please by its novelty; and it will not be the first
monster that has pleased you when regular nature could not do it.

If uncommon worth, lively wit, and deep learning, wove into wholesome
satire, a bold, good, and vast design admirably pursued, truth set out in
its true light, and a method how to arrive to its oracle, can recommend a
work, I am sure this has enough to please any reasonable man. The three
books published some time since, which are in a manner an entire work, were
kindly received; yet, in the French, they come far short of these two,
which are also entire pieces; for the satire is all general here, much more
obvious, and consequently more entertaining. Even my long explanatory
preface was not thought improper. Though I was so far from being allowed
time to make it methodical, that at first only a few pages were intended;
yet as fast as they were printed I wrote on, till it proved at last like
one of those towns built little at first, then enlarged, where you see
promiscuously an odd variety of all sorts of irregular buildings. I hope
the remarks I give now will not please less; for, as I have translated the
work which they explain, I had more time to make them, though as little to
write them. It would be needless to give here a large account of my
performance; for, after all, you readers care no more for this or that
apology, or pretence of Mr. Translator, if the version does not please you,
than we do for a blundering cook's excuse after he has spoiled a good dish
in the dressing. Nor can the first pretend to much praise, besides that of
giving his author's sense in its full extent, and copying his style, if it
is to be copied; since he has no share in the invention or disposition of
what he translates. Yet there was no small difficulty in doing Rabelais
justice in that double respect; the obsolete words and turns of phrase, and
dark subjects, often as darkly treated, make the sense hard to be
understood even by a Frenchman, and it cannot be easy to give it the free
easy air of an original; for even what seems most common talk in one
language, is what is often the most difficult to be made so in another; and
Horace's thoughts of comedy may be well applied to this:

Creditur, ex medio quia res arcessit, habere
Sudoris minimum; sed habet commoedia tantum
Plus oneris, quanto veniae minus.

Far be it from me, for all this, to value myself upon hitting the words of
cant in which my drolling author is so luxuriant; for though such words
have stood me in good stead, I scarce can forbear thinking myself unhappy
in having insensibly hoarded up so much gibberish and Billingsgate trash in
my memory; nor could I forbear asking of myself, as an Italian cardinal
said on another account, D'onde hai tu pigliato tante coglionerie? Where
the devil didst thou rake up all these fripperies?

It was not less difficult to come up to the author's sublime expressions.
Nor would I have attempted such a task, but that I was ambitious of giving
a view of the most valuable work of the greatest genius of his age, to the
Mecaenas and best genius of this. For I am not overfond of so ungrateful a
task as translating, and would rejoice to see less versions and more
originals; so the latter were not as bad as many of the first are, through
want of encouragement. Some indeed have deservedly gained esteem by
translating; yet not many condescend to translate, but such as cannot
invent; though to do the first well requires often as much genius as to do
the latter.

I wish, reader, thou mayest be as willing to do my author justice, as I
have strove to do him right. Yet, if thou art a brother of the quill, it
is ten to one thou art too much in love with thy own dear productions to
admire those of one of thy trade. However, I know three or four who have
not such a mighty opinion of themselves; but I'll not name them, lest I
should be obliged to place myself among them. If thou art one of those
who, though they never write, criticise everyone that does; avaunt! --Thou
art a professed enemy of mankind and of thyself, who wilt never be pleased
nor let anybody be so, and knowest no better way to fame than by striving
to lessen that of others; though wouldst thou write thou mightst be soon
known, even by the butterwomen, and fly through the world in bandboxes. If
thou art of the dissembling tribe, it is thy office to rail at those books
which thou huggest in a corner. If thou art one of those eavesdroppers,
who would have their moroseness be counted gravity, thou wilt condemn a
mirth which thou art past relishing; and I know no other way to quit the
score than by writing (as like enough I may) something as dull, or duller
than thyself, if possible. If thou art one of those critics in dressing,
those extempores of fortune, who, having lost a relation and got an estate,
in an instant set up for wit and every extravagance, thou'lt either praise
or discommend this book, according to the dictates of some less foolish
than thyself, perhaps of one of those who, being lodged at the sign of the
box and dice, will know better things than to recommend to thee a work
which bids thee beware of his tricks. This book might teach thee to leave
thy follies; but some will say it does not signify much to some fools
whether they are so or not; for when was there a fool that thought himself
one? If thou art one of those who would put themselves upon us for learned
men in Greek and Hebrew, yet are mere blockheads in English, and patch
together old pieces of the ancients to get themselves clothes out of them,
thou art too severely mauled in this work to like it. Who then will? some
will cry. Nay, besides these, many societies that make a great figure in
the world are reflected on in this book; which caused Rabelais to study to
be dark, and even bedaub it with many loose expressions, that he might not
be thought to have any other design than to droll; in a manner bewraying
his book that his enemies might not bite it. Truly, though now the riddle
is expounded, I would advise those who read it not to reflect on the
author, lest he be thought to have been beforehand with them, and they be
ranked among those who have nothing to show for their honesty but their
money, nothing for their religion but their dissembling, or a fat benefice,
nothing for their wit but their dressing, for their nobility but their
title, for their gentility but their sword, for their courage but their
huffing, for their preferment but their assurance, for their learning but
their degrees, or for their gravity but their wrinkles or dulness. They
had better laugh at one another here, as it is the custom of the world.
Laughing is of all professions; the miser may hoard, the spendthrift
squander, the politician plot, the lawyer wrangle, and the gamester cheat;
still their main design is to be able to laugh at one another; and here
they may do it at a cheap and easy rate. After all, should this work fail
to please the greater number of readers, I am sure it cannot miss being
liked by those who are for witty mirth and a chirping bottle; though not by
those solid sots who seem to have drudged all their youth long only that
they might enjoy the sweet blessing of getting drunk every night in their
old age. But those men of sense and honour who love truth and the good of
mankind in general above all other things will undoubtedly countenance this
work. I will not gravely insist upon its usefulness, having said enough of
it in the preface (Motteux' Preface to vol. I of Rabelais, ed. 1694. ) to
the first part. I will only add, that as Homer in his Odyssey makes his
hero wander ten years through most parts of the then known world, so
Rabelais, in a three months' voyage, makes Pantagruel take a view of almost
all sorts of people and professions; with this difference, however, between
the ancient mythologist and the modern, that while the Odyssey has been
compared to a setting sun in respect to the Iliads, Rabelais' last work,
which is this Voyage to the Oracle of the Bottle (by which he means truth)
is justly thought his masterpiece, being wrote with more spirit, salt, and
flame, than the first part of his works. At near seventy years of age, his
genius, far from being drained, seemed to have acquired fresh vigour and
new graces the more it exerted itself; like those rivers which grow more
deep, large, majestic, and useful by their course. Those who accuse the
French of being as sparing of their wit as lavish of their words will find
an Englishman in our author. I must confess indeed that my countrymen and
other southern nations temper the one with the other in a manner as they do
their wine with water, often just dashing the latter with a little of the
first. Now here men love to drink their wine pure; nay, sometimes it will
not satisfy unless in its very quintessence, as in brandies; though an
excess of this betrays want of sobriety, as much as an excess of wit
betrays a want of judgment. But I must conclude, lest I be justly taxed
with wanting both. I will only add, that as every language has its
peculiar graces, seldom or never to be acquired by a foreigner, I cannot
think I have given my author those of the English in every place; but as
none compelled me to write, I fear to ask a pardon which yet the generous
temper of this nation makes me hope to obtain. Albinus, a Roman, who had
written in Greek, desired in his preface to be forgiven his faults of
language; but Cato asked him in derision whether any had forced him to
write in a tongue of which he was not an absolute master. Lucullus wrote a
history in the same tongue, and said he had scattered some false Greek in
it to let the world know it was the work of a Roman. I will not say as
much of my writings, in which I study to be as little incorrect as the
hurry of business and shortness of time will permit; but I may better say,
as Tully did of the history of his consulship, which he also had written in
Greek, that what errors may be found in the diction are crept in against my
intent. Indeed, Livius Andronicus and Terence, the one a Greek, the other
a Carthaginian, wrote successfully in Latin, and the latter is perhaps the
most perfect model of the purity and urbanity of that tongue; but I ought
not to hope for the success of those great men. Yet am I ambitious of
being as subservient to the useful diversion of the ingenious of this
nation as I can, which I have endeavoured in this work, with hopes to
attempt some greater tasks if ever I am happy enough to have more leisure.
In the meantime it will not displease me, if it is known that this is given
by one who, though born and educated in France, has the love and veneration
of a loyal subject for this nation, one who, by a fatality, which with many
more made him say,

Nos patriam fugimus et dulcia linquimus arva,

is obliged to make the language of these happy regions as natural to him as
he can, and thankfully say with the rest, under this Protestant government,

Deus nobis haec otia fecit.



The Author's Epistle Dedicatory.

To the most Illustrious Prince and most Reverend Lord Odet, Cardinal de
Chastillon.

You know, most illustrious prince, how often I have been, and am daily
pressed and required by great numbers of eminent persons, to proceed in the
Pantagruelian fables; they tell me that many languishing, sick, and
disconsolate persons, perusing them, have deceived their grief, passed
their time merrily, and been inspired with new joy and comfort. I commonly
answer that I aimed not at glory and applause when I diverted myself with
writing, but only designed to give by my pen, to the absent who labour
under affliction, that little help which at all times I willingly strive to
give to the present that stand in need of my art and service. Sometimes I
at large relate to them how Hippocrates in several places, and particularly
in lib. 6. Epidem. , describing the institution of the physician his
disciple, and also Soranus of Ephesus, Oribasius, Galen, Hali Abbas, and
other authors, have descended to particulars, in the prescription of his
motions, deportment, looks, countenance, gracefulness, civility,
cleanliness of face, clothes, beard, hair, hands, mouth, even his very
nails; as if he were to play the part of a lover in some comedy, or enter
the lists to fight some enemy. And indeed the practice of physic is
properly enough compared by Hippocrates to a fight, and also to a farce
acted between three persons, the patient, the physician, and the disease.
Which passage has sometimes put me in mind of Julia's saying to Augustus
her father. One day she came before him in a very gorgeous, loose,
lascivious dress, which very much displeased him, though he did not much
discover his discontent. The next day she put on another, and in a modest
garb, such as the chaste Roman ladies wore, came into his presence. The
kind father could not then forbear expressing the pleasure which he took to
see her so much altered, and said to her: Oh! how much more this garb
becomes and is commendable in the daughter of Augustus. But she, having
her excuse ready, answered: This day, sir, I dressed myself to please my
father's eye; yesterday, to gratify that of my husband. Thus disguised in
looks and garb, nay even, as formerly was the fashion, with a rich and
pleasant gown with four sleeves, which was called philonium according to
Petrus Alexandrinus in 6. Epidem. , a physician might answer to such as
might find the metamorphosis indecent: Thus have I accoutred myself, not
that I am proud of appearing in such a dress, but for the sake of my
patient, whom alone I wholly design to please, and no wise offend or
dissatisfy. There is also a passage in our father Hippocrates, in the book
I have named, which causes some to sweat, dispute, and labour; not indeed
to know whether the physician's frowning, discontented, and morose Catonian
look render the patient sad, and his joyful, serene, and pleasing
countenance rejoice him; for experience teaches us that this is most
certain; but whether such sensations of grief or pleasure are produced by
the apprehension of the patient observing his motions and qualities in his
physician, and drawing from thence conjectures of the end and catastrophe
of his disease; as, by his pleasing look, joyful and desirable events, and
by his sorrowful and unpleasing air, sad and dismal consequences; or
whether those sensations be produced by a transfusion of the serene or
gloomy, aerial or terrestrial, joyful or melancholic spirits of the
physician into the person of the patient, as is the opinion of Plato,
Averroes, and others.

Above all things, the forecited authors have given particular directions to
physicians about the words, discourse, and converse which they ought to
have with their patients; everyone aiming at one point, that is, to rejoice
them without offending God, and in no wise whatsoever to vex or displease
them. Which causes Herophilus much to blame the physician Callianax, who,
being asked by a patient of his, Shall I die? impudently made him this
answer:

Patroclus died, whom all allow
By much a better man than you.

Another, who had a mind to know the state of his distemper, asking him,
after our merry Patelin's way: Well, doctor, does not my water tell you I
shall die? He foolishly answered, No; if Latona, the mother of those
lovely twins, Phoebus and Diana, begot thee. Galen, lib. 4, Comment. 6.
Epidem. , blames much also Quintus his tutor, who, a certain nobleman of
Rome, his patient, saying to him, You have been at breakfast, my master,
your breath smells of wine; answered arrogantly, Yours smells of fever;
which is the better smell of the two, wine or a putrid fever? But the
calumny of certain cannibals, misanthropes, perpetual eavesdroppers, has
been so foul and excessive against me, that it had conquered my patience,
and I had resolved not to write one jot more. For the least of their
detractions were that my books are all stuffed with various heresies, of
which, nevertheless, they could not show one single instance; much, indeed,
of comical and facetious fooleries, neither offending God nor the king (and
truly I own they are the only subject and only theme of these books), but
of heresy not a word, unless they interpreted wrong, and against all use of
reason and common language, what I had rather suffer a thousand deaths, if
it were possible, than have thought; as who should make bread to be stone,
a fish to be a serpent, and an egg to be a scorpion. This, my lord,
emboldened me once to tell you, as I was complaining of it in your
presence, that if I did not esteem myself a better Christian than they show
themselves towards me, and if my life, writings, words, nay thoughts,
betrayed to me one single spark of heresy, or I should in a detestable
manner fall into the snares of the spirit of detraction, Diabolos, who, by
their means, raises such crimes against me; I would then, like the phoenix,
gather dry wood, kindle a fire, and burn myself in the midst of it. You
were then pleased to say to me that King Francis, of eternal memory, had
been made sensible of those false accusations; and that having caused my
books (mine, I say, because several, false and infamous, have been wickedly
laid to me) to be carefully and distinctly read to him by the most learned
and faithful anagnost in this kingdom, he had not found any passage
suspicious; and that he abhorred a certain envious, ignorant, hypocritical
informer, who grounded a mortal heresy on an n put instead of an m by the
carelessness of the printers.

As much was done by his son, our most gracious, virtuous, and blessed
sovereign, Henry, whom Heaven long preserve! so that he granted you his
royal privilege and particular protection for me against my slandering
adversaries.

You kindly condescended since to confirm me these happy news at Paris; and
also lately, when you visited my Lord Cardinal du Bellay, who, for the
benefit of his health, after a lingering distemper, was retired to St.
Maur, that place (or rather paradise) of salubrity, serenity, conveniency,
and all desirable country pleasures.

Thus, my lord, under so glorious a patronage, I am emboldened once more to
draw my pen, undaunted now and secure; with hopes that you will still prove
to me, against the power of detraction, a second Gallic Hercules in
learning, prudence, and eloquence; an Alexicacos in virtue, power, and
authority; you, of whom I may truly say what the wise monarch Solomon saith
of Moses, that great prophet and captain of Israel, Ecclesiast. 45: A man
fearing and loving God, who found favour in the sight of all flesh,
well-beloved both of God and man; whose memorial is blessed. God made him
like to the glorious saints, and magnified him so, that his enemies stood in
fear of him; and for him made wonders; made him glorious in the sight of
kings, gave him a commandment for his people, and by him showed his light;
he sanctified him in his faithfulness and meekness, and chose him out of all
men. By him he made us to hear his voice, and caused by him the law of life
and knowledge to be given.

Accordingly, if I shall be so happy as to hear anyone commend those merry
composures, they shall be adjured by me to be obliged and pay their thanks
to you alone, as also to offer their prayers to Heaven for the continuance
and increase of your greatness; and to attribute no more to me than my
humble and ready obedience to your commands; for by your most honourable
encouragement you at once have inspired me with spirit and with invention;
and without you my heart had failed me, and the fountain-head of my animal
spirits had been dry. May the Lord keep you in his blessed mercy!

My Lord,

Your most humble, and most devoted Servant,

Francis Rabelais, Physician.

Paris, this 28th of January, MDLII.






The Author's Prologue.

Good people, God save and keep you! Where are you? I can't see you:
stay--I'll saddle my nose with spectacles--oh, oh! 'twill be fair anon: I
see you. Well, you have had a good vintage, they say: this is no bad news
to Frank, you may swear. You have got an infallible cure against thirst:
rarely performed of you, my friends! You, your wives, children, friends,
and families are in as good case as hearts can wish; it is well, it is as I
would have it: God be praised for it, and if such be his will, may you
long be so. For my part, I am thereabouts, thanks to his blessed goodness;
and by the means of a little Pantagruelism (which you know is a certain
jollity of mind, pickled in the scorn of fortune), you see me now hale and
cheery, as sound as a bell, and ready to drink, if you will. Would you
know why I'm thus, good people? I will even give you a positive answer
--Such is the Lord's will, which I obey and revere; it being said in his
word, in great derision to the physician neglectful of his own health,
Physician, heal thyself.

Galen had some knowledge of the Bible, and had conversed with the
Christians of his time, as appears lib. 11. De Usu Partium; lib. 2. De
Differentiis Pulsuum, cap. 3, and ibid. lib. 3. cap. 2. and lib. De Rerum
Affectibus (if it be Galen's). Yet 'twas not for any such veneration of
holy writ that he took care of his own health. No, it was for fear of
being twitted with the saying so well known among physicians:

Iatros allon autos elkesi bruon.

He boasts of healing poor and rich,
Yet is himself all over itch.

This made him boldly say, that he did not desire to be esteemed a
physician, if from his twenty-eighth year to his old age he had not lived
in perfect health, except some ephemerous fevers, of which he soon rid
himself; yet he was not naturally of the soundest temper, his stomach being
evidently bad. Indeed, as he saith, lib. 5, De Sanitate tuenda, that
physician will hardly be thought very careful of the health of others who
neglects his own. Asclepiades boasted yet more than this; for he said that
he had articled with fortune not to be reputed a physician if he could be
said to have been sick since he began to practise physic to his latter age,
which he reached, lusty in all his members and victorious over fortune;
till at last the old gentleman unluckily tumbled down from the top of a
certain ill-propped and rotten staircase, and so there was an end of him.
If by some disaster health is fled from your worships to the right or to
the left, above or below, before or behind, within or without, far or near,
on this side or the other side, wheresoever it be, may you presently, with
the help of the Lord, meet with it. Having found it, may you immediately
claim it, seize it, and secure it. The law allows it; the king would have
it so; nay, you have my advice for it. Neither more nor less than the
law-makers of old did fully empower a master to claim and seize his runaway
servant wherever he might be found. Odds-bodikins, is it not written and
warranted by the ancient customs of this noble, so rich, so flourishing
realm of France, that the dead seizes the quick? See what has been
declared very lately in that point by that learned, wise, courteous, humane
and just civilian, Andrew Tiraqueau, one of the judges in the most
honourable court of Parliament at Paris. Health is our life, as Ariphron
the Sicyonian wisely has it; without health life is not life, it is not
living life: abios bios, bios abiotos. Without health life is only a
languishment and an image of death. Therefore, you that want your health,
that is to say, that are dead, seize the quick; secure life to yourselves,
that is to say, health.

I have this hope in the Lord, that he will hear our supplications,
considering with what faith and zeal we pray, and that he will grant this
our wish because it is moderate and mean. Mediocrity was held by the
ancient sages to be golden, that is to say, precious, praised by all men,
and pleasing in all places. Read the sacred Bible, you will find the
prayers of those who asked moderately were never unanswered. For example,
little dapper Zaccheus, whose body and relics the monks of St. Garlick,
near Orleans, boast of having, and nickname him St. Sylvanus; he only
wished to see our blessed Saviour near Jerusalem. It was but a small
request, and no more than anybody then might pretend to. But alas! he was
but low-built; and one of so diminutive a size, among the crowd, could not
so much as get a glimpse of him. Well then he struts, stands on tiptoes,
bustles, and bestirs his stumps, shoves and makes way, and with much ado
clambers up a sycamore. Upon this, the Lord, who knew his sincere
affection, presented himself to his sight, and was not only seen by him,
but heard also; nay, what is more, he came to his house and blessed his
family.

One of the sons of the prophets in Israel felling would near the river
Jordan, his hatchet forsook the helve and fell to the bottom of the river;
so he prayed to have it again ('twas but a small request, mark ye me), and
having a strong faith, he did not throw the hatchet after the helve, as
some spirits of contradiction say by way of scandalous blunder, but the
helve after the hatchet, as you all properly have it. Presently two great
miracles were seen: up springs the hatchet from the bottom of the water,
and fixes itself to its old acquaintance the helve. Now had he wished to
coach it to heaven in a fiery chariot like Elias, to multiply in seed like
Abraham, be as rich as Job, strong as Samson, and beautiful as Absalom,
would he have obtained it, d'ye think? I' troth, my friends, I question it
very much.

Now I talk of moderate wishes in point of hatchet (but harkee me, be sure
you don't forget when we ought to drink), I will tell you what is written
among the apologues of wise Aesop the Frenchman. I mean the Phrygian and
Trojan, as Max. Planudes makes him; from which people, according to the
most faithful chroniclers, the noble French are descended. Aelian writes
that he was of Thrace and Agathias, after Herodotus, that he was of Samos;
'tis all one to Frank.

In his time lived a poor honest country fellow of Gravot, Tom Wellhung by
name, a wood-cleaver by trade, who in that low drudgery made shift so to
pick up a sorry livelihood. It happened that he lost his hatchet. Now
tell me who ever had more cause to be vexed than poor Tom? Alas, his whole
estate and life depended on his hatchet; by his hatchet he earned many a
fair penny of the best woodmongers or log-merchants among whom he went
a-jobbing; for want of his hatchet he was like to starve; and had death but
met with him six days after without a hatchet, the grim fiend would have
mowed him down in the twinkling of a bedstaff. In this sad case he began
to be in a heavy taking, and called upon Jupiter with the most eloquent
prayers--for you know necessity was the mother of eloquence. With the
whites of his eyes turned up towards heaven, down on his marrow-bones, his
arms reared high, his fingers stretched wide, and his head bare, the poor
wretch without ceasing was roaring out, by way of litany, at every
repetition of his supplications, My hatchet, Lord Jupiter, my hatchet! my
hatchet! only my hatchet, O Jupiter, or money to buy another, and nothing
else! alas, my poor hatchet!

Jupiter happened then to be holding a grand council about certain urgent
affairs, and old gammer Cybele was just giving her opinion, or, if you
would rather have it so, it was young Phoebus the beau; but, in short,
Tom's outcries and lamentations were so loud that they were heard with no
small amazement at the council-board, by the whole consistory of the gods.
What a devil have we below, quoth Jupiter, that howls so horridly? By the
mud of Styx, have not we had all along, and have not we here still enough
to do, to set to rights a world of damned puzzling businesses of
consequence? We made an end of the fray between Presthan, King of Persia,
and Soliman the Turkish emperor, we have stopped up the passages between
the Tartars and the Muscovites; answered the Xeriff's petition; done the
same to that of Golgots Rays; the state of Parma's despatched; so is that
of Maidenburg, that of Mirandola, and that of Africa, that town on the
Mediterranean which we call Aphrodisium; Tripoli by carelessness has got a
new master; her hour was come.

Here are the Gascons cursing and damning, demanding the restitution of
their bells.

In yonder corner are the Saxons, Easterlings, Ostrogoths, and Germans,
nations formerly invincible, but now aberkeids, bridled, curbed, and
brought under a paltry diminutive crippled fellow; they ask us revenge,
relief, restitution of their former good sense and ancient liberty.

But what shall we do with this same Ramus and this Galland, with a pox to
them, who, surrounded with a swarm of their scullions, blackguard
ragamuffins, sizars, vouchers, and stipulators, set together by the ears
the whole university of Paris? I am in a sad quandary about it, and for
the heart's blood of me cannot tell yet with whom of the two to side.

Both seem to me notable fellows, and as true cods as ever pissed. The one
has rose-nobles, I say fine and weighty ones; the other would gladly have
some too. The one knows something; the other's no dunce. The one loves
the better sort of men; the other's beloved by 'em. The one is an old
cunning fox; the other with tongue and pen, tooth and nail, falls foul on
the ancient orators and philosophers, and barks at them like a cur.

What thinkest thou of it, say, thou bawdy Priapus? I have found thy
counsel just before now, et habet tua mentula mentem.

King Jupiter, answered Priapus, standing up and taking off his cowl, his
snout uncased and reared up, fiery and stiffly propped, since you compare
the one to a yelping snarling cur and the other to sly Reynard the fox, my
advice is, with submission, that without fretting or puzzling your brains
any further about 'em, without any more ado, even serve 'em both as, in the
days of yore, you did the dog and the fox. How? asked Jupiter; when? who
were they? where was it? You have a rare memory, for aught I see! returned
Priapus. This right worshipful father Bacchus, whom we have here nodding
with his crimson phiz, to be revenged on the Thebans had got a fairy fox,
who, whatever mischief he did, was never to be caught or wronged by any
beast that wore a head.

The noble Vulcan here present had framed a dog of Monesian brass, and with
long puffing and blowing put the spirit of life into him; he gave it to
you, you gave it your Miss Europa, Miss Europa gave it Minos, Minos gave it
Procris, Procris gave it Cephalus. He was also of the fairy kind; so that,
like the lawyers of our age, he was too hard for all other sorts of
creatures; nothing could scape the dog. Now who should happen to meet but
these two? What do you think they did? Dog by his destiny was to take
fox, and fox by his fate was not to be taken.

The case was brought before your council: you protested that you would not
act against the fates; and the fates were contradictory. In short, the end
and result of the matter was, that to reconcile two contradictions was an
impossibility in nature. The very pang put you into a sweat; some drops of
which happening to light on the earth, produced what the mortals call
cauliflowers. All our noble consistory, for want of a categorical
resolution, were seized with such a horrid thirst, that above seventy-eight
hogsheads of nectar were swilled down at that sitting. At last you took my
advice, and transmogrified them into stones; and immediately got rid of
your perplexity, and a truce with thirst was proclaimed through this vast
Olympus. This was the year of flabby cods, near Teumessus, between Thebes
and Chalcis.

After this manner, it is my opinion that you should petrify this dog and
this fox. The metamorphosis will not be incongruous; for they both bear
the name of Peter. And because, according to the Limosin proverb, to make
an oven's mouth there must be three stones, you may associate them with
Master Peter du Coignet, whom you formerly petrified for the same cause.
Then those three dead pieces shall be put in an equilateral trigone
somewhere in the great temple at Paris--in the middle of the porch, if you
will--there to perform the office of extinguishers, and with their noses
put out the lighted candles, torches, tapers, and flambeaux; since, while
they lived, they still lighted, ballock-like, the fire of faction,
division, ballock sects, and wrangling among those idle bearded boys, the
students. And this will be an everlasting monument to show that those puny
self-conceited pedants, ballock-framers, were rather contemned than
condemned by you. Dixi, I have said my say.

You deal too kindly by them, said Jupiter, for aught I see, Monsieur
Priapus. You do not use to be so kind to everybody, let me tell you; for
as they seek to eternize their names, it would be much better for them to
be thus changed into hard stones than to return to earth and putrefaction.
But now to other matters. Yonder behind us, towards the Tuscan sea and the
neighbourhood of Mount Apennine, do you see what tragedies are stirred up
by certain topping ecclesiastical bullies? This hot fit will last its
time, like the Limosins' ovens, and then will be cooled, but not so fast.

We shall have sport enough with it; but I foresee one inconveniency; for
methinks we have but little store of thunder ammunition since the time that
you, my fellow gods, for your pastime lavished them away to bombard new
Antioch, by my particular permission; as since, after your example, the
stout champions who had undertaken to hold the fortress of Dindenarois
against all comers fairly wasted their powder with shooting at sparrows,
and then, not having wherewith to defend themselves in time of need,
valiantly surrendered to the enemy, who were already packing up their awls,
full of madness and despair, and thought on nothing but a shameful retreat.
Take care this be remedied, son Vulcan; rouse up your drowsy Cyclopes,
Asteropes, Brontes, Arges, Polyphemus, Steropes, Pyracmon, and so forth,
set them at work, and make them drink as they ought.

Never spare liquor to such as are at hot work. Now let us despatch this
bawling fellow below. You, Mercury, go see who it is, and know what he
wants. Mercury looked out at heaven's trapdoor, through which, as I am
told, they hear what is said here below. By the way, one might well enough
mistake it for the scuttle of a ship; though Icaromenippus said it was like
the mouth of a well. The light-heeled deity saw that it was honest Tom,
who asked for his lost hatchet; and accordingly he made his report to the
synod. Marry, said Jupiter, we are finely helped up, as if we had now
nothing else to do here but to restore lost hatchets. Well, he must have
it then for all this, for so 'tis written in the Book of Fate (do you
hear? ), as well as if it was worth the whole duchy of Milan. The truth is,
the fellow's hatchet is as much to him as a kingdom to a king. Come, come,
let no more words be scattered about it; let him have his hatchet again.

Now, let us make an end of the difference betwixt the Levites and
mole-catchers of Landerousse. Whereabouts were we? Priapus was standing in
the chimney-corner, and having heard what Mercury had reported, said in a
most courteous and jovial manner: King Jupiter, while by your order and
particular favour I was garden-keeper-general on earth, I observed that this
word hatchet is equivocal to many things; for it signifies a certain
instrument by the means of which men fell and cleave timber. It also
signifies (at least I am sure it did formerly) a female soundly and
frequently thumpthumpriggletickletwiddletobyed. Thus I perceived that every
cock of the game used to call his doxy his hatchet; for with that same tool
(this he said lugging out and exhibiting his nine-inch knocker) they so
strongly and resolutely shove and drive in their helves, that the females
remain free from a fear epidemical amongst their sex, viz. , that from the
bottom of the male's belly the instrument should dangle at his heel for want
of such feminine props. And I remember, for I have a member, and a memory
too, ay, and a fine memory, large enough to fill a butter-firkin; I
remember, I say, that one day of tubilustre (horn-fair) at the festivals of
goodman Vulcan in May, I heard Josquin Des Prez, Olkegan, Hobrecht,
Agricola, Brumel, Camelin, Vigoris, De la Fage, Bruyer, Prioris, Seguin, De
la Rue, Midy, Moulu, Mouton, Gascogne, Loyset, Compere, Penet, Fevin,
Rousee, Richard Fort, Rousseau, Consilion, Constantio Festi, Jacquet Bercan,
melodiously singing the following catch on a pleasant green:

Long John to bed went to his bride,
And laid a mallet by his side:
What means this mallet, John? saith she.
Why! 'tis to wedge thee home, quoth he.
Alas! cried she, the man's a fool:
What need you use a wooden tool?
When lusty John does to me come,
He never shoves but with his bum.

Nine Olympiads, and an intercalary year after (I have a rare member, I
would say memory; but I often make blunders in the symbolization and
colligance of those two words), I heard Adrian Villart, Gombert, Janequin,
Arcadet, Claudin, Certon, Manchicourt, Auxerre, Villiers, Sandrin, Sohier,
Hesdin, Morales, Passereau, Maille, Maillart, Jacotin, Heurteur, Verdelot,
Carpentras, L'Heritier, Cadeac, Doublet, Vermont, Bouteiller, Lupi,
Pagnier, Millet, Du Moulin, Alaire, Maraut, Morpain, Gendre, and other
merry lovers of music, in a private garden, under some fine shady trees,
round about a bulwark of flagons, gammons, pasties, with several coated
quails, and laced mutton, waggishly singing:

Since tools without their hafts are useless lumber,
And hatchets without helves are of that number;
That one may go in t'other, and may match it,
I'll be the helve, and thou shalt be the hatchet.

Now would I know what kind of hatchet this bawling Tom wants? This threw
all the venerable gods and goddesses into a fit of laughter, like any
microcosm of flies; and even set limping Vulcan a-hopping and jumping
smoothly three or four times for the sake of his dear. Come, come, said
Jupiter to Mercury, run down immediately, and cast at the poor fellow's
feet three hatchets: his own, another of gold, and a third of massy
silver, all of one size; then having left it to his will to take his
choice, if he take his own, and be satisfied with it, give him the other
two; if he take another, chop his head off with his own; and henceforth
serve me all those losers of hatchets after that manner. Having said this,
Jupiter, with an awkward turn of his head, like a jackanapes swallowing of
pills, made so dreadful a phiz that all the vast Olympus quaked again.
Heaven's foot messenger, thanks to his low-crowned narrow-brimmed hat, his
plume of feathers, heel-pieces, and running stick with pigeon wings, flings
himself out at heaven's wicket, through the idle deserts of the air, and in
a trice nimbly alights upon the earth, and throws at friend Tom's feet the
three hatchets, saying unto him: Thou hast bawled long enough to be a-dry;
thy prayers and request are granted by Jupiter: see which of these three
is thy hatchet, and take it away with thee. Wellhung lifts up the golden
hatchet, peeps upon it, and finds it very heavy; then staring on Mercury,
cries, Codszouks, this is none of mine; I won't ha't: the same he did with
the silver one, and said, 'Tis not this neither, you may e'en take them
again. At last he takes up his own hatchet, examines the end of the helve,
and finds his mark there; then, ravished with joy, like a fox that meets
some straggling poultry, and sneering from the tip of the nose, he cried,
By the mass, this is my hatchet, master god; if you will leave it me, I
will sacrifice to you a very good and huge pot of milk brimful, covered
with fine strawberries, next ides of May.

Honest fellow, said Mercury, I leave it thee; take it; and because thou
hast wished and chosen moderately in point of hatchet, by Jupiter's command
I give thee these two others; thou hast now wherewith to make thyself rich:
be honest. Honest Tom gave Mercury a whole cartload of thanks, and revered
the most great Jupiter. His old hatchet he fastens close to his leathern
girdle, and girds it above his breech like Martin of Cambray; the two
others, being more heavy, he lays on his shoulder. Thus he plods on,
trudging over the fields, keeping a good countenance amongst his neighbours
and fellow-parishioners, with one merry saying or other after Patelin's
way. The next day, having put on a clean white jacket, he takes on his
back the two precious hatchets and comes to Chinon, the famous city, noble
city, ancient city, yea, the first city in the world, according to the
judgment and assertion of the most learned Massorets. At Chinon he turned
his silver hatchet into fine testons, crown-pieces, and other white cash;
his golden hatchet into fine angels, curious ducats, substantial ridders,
spankers, and rose-nobles; then with them purchases a good number of farms,
barns, houses, out-houses, thatched houses, stables, meadows, orchards,
fields, vineyards, woods, arable lands, pastures, ponds, mills, gardens,
nurseries, oxen, cows, sheep, goats, swine, hogs, asses, horses, hens,
cocks, capons, chickens, geese, ganders, ducks, drakes, and a world of all
other necessaries, and in a short time became the richest man in the
country, nay, even richer than that limping scrape-good Maulevrier. His
brother bumpkins, and the other yeomen and country-puts thereabouts,
perceiving his good fortune, were not a little amazed, insomuch that their
former pity of poor Tom was soon changed into an envy of his so great and
unexpected rise; and as they could not for their souls devise how this came
about, they made it their business to pry up and down, and lay their heads
together, to inquire, seek, and inform themselves by what means, in what
place, on what day, what hour, how, why, and wherefore, he had come by this
great treasure.

At last, hearing it was by losing his hatchet, Ha, ha! said they, was there
no more to do but to lose a hatchet to make us rich? Mum for that; 'tis as
easy as pissing a bed, and will cost but little. Are then at this time the
revolutions of the heavens, the constellations of the firmament, and
aspects of the planets such, that whosoever shall lose a hatchet shall
immediately grow rich? Ha, ha, ha! by Jove, you shall e'en be lost, an't
please you, my dear hatchet. With this they all fairly lost their hatchets
out of hand. The devil of one that had a hatchet left; he was not his
mother's son that did not lose his hatchet. No more was wood felled or
cleaved in that country through want of hatchets. Nay, the Aesopian
apologue even saith that certain petty country gents of the lower class,
who had sold Wellhung their little mill and little field to have
wherewithal to make a figure at the next muster, having been told that his
treasure was come to him by that only means, sold the only badge of their
gentility, their swords, to purchase hatchets to go lose them, as the silly
clodpates did, in hopes to gain store of chink by that loss.

You would have truly sworn they had been a parcel of your petty spiritual
usurers, Rome-bound, selling their all, and borrowing of others, to buy
store of mandates, a pennyworth of a new-made pope.

Now they cried out and brayed, and prayed and bawled, and lamented, and
invoked Jupiter: My hatchet! my hatchet! Jupiter, my hatchet! on this
side, My hatchet! on that side, My hatchet! Ho, ho, ho, ho, Jupiter, my
hatchet! The air round about rung again with the cries and howlings of
these rascally losers of hatchets.

Mercury was nimble in bringing them hatchets; to each offering that which
he had lost, as also another of gold, and a third of silver.

Every he still was for that of gold, giving thanks in abundance to the
great giver, Jupiter; but in the very nick of time that they bowed and
stooped to take it from the ground, whip, in a trice, Mercury lopped off
their heads, as Jupiter had commanded; and of heads thus cut off the number
was just equal to that of the lost hatchets.

You see how it is now; you see how it goes with those who in the simplicity
of their hearts wish and desire with moderation. Take warning by this, all
you greedy, fresh-water sharks, who scorn to wish for anything under ten
thousand pounds; and do not for the future run on impudently, as I have
sometimes heard you wishing, Would to God I had now one hundred
seventy-eight millions of gold! Oh! how I should tickle it off. The deuce
on you, what more might a king, an emperor, or a pope wish for? For that
reason, indeed, you see that after you have made such hopeful wishes, all
the good that comes to you of it is the itch or the scab, and not a cross in
your breeches to scare the devil that tempts you to make these wishes: no
more than those two mumpers, wishers after the custom of Paris; one of whom
only wished to have in good old gold as much as hath been spent, bought, and
sold in Paris, since its first foundations were laid, to this hour; all of
it valued at the price, sale, and rate of the dearest year in all that space
of time. Do you think the fellow was bashful? Had he eaten sour plums
unpeeled? Were his teeth on edge, I pray you? The other wished Our Lady's
Church brimful of steel needles, from the floor to the top of the roof, and
to have as many ducats as might be crammed into as many bags as might be
sewed with each and everyone of those needles, till they were all either
broke at the point or eye. This is to wish with a vengeance! What think
you of it? What did they get by't, in your opinion? Why at night both my
gentlemen had kibed heels, a tetter in the chin, a churchyard cough in the
lungs, a catarrh in the throat, a swingeing boil at the rump, and the devil
of one musty crust of a brown george the poor dogs had to scour their
grinders with. Wish therefore for mediocrity, and it shall be given unto
you, and over and above yet; that is to say, provided you bestir yourself
manfully, and do your best in the meantime.

Ay, but say you, God might as soon have given me seventy-eight thousand as
the thirteenth part of one half; for he is omnipotent, and a million of
gold is no more to him than one farthing. Oh, ho! pray tell me who taught
you to talk at this rate of the power and predestination of God, poor silly
people? Peace, tush, st, st, st! fall down before his sacred face and own
the nothingness of your nothing.

Upon this, O ye that labour under the affliction of the gout, I ground my
hopes; firmly believing, that if so it pleases the divine goodness, you
shall obtain health; since you wish and ask for nothing else, at least for
the present. Well, stay yet a little longer with half an ounce of
patience.

The Genoese do not use, like you, to be satisfied with wishing health
alone, when after they have all the livelong morning been in a brown study,
talked, pondered, ruminated, and resolved in the counting-houses of whom
and how they may squeeze the ready, and who by their craft must be hooked
in, wheedled, bubbled, sharped, overreached, and choused; they go to the
exchange, and greet one another with a Sanita e guadagno, Messer! health
and gain to you, sir! Health alone will not go down with the greedy
curmudgeons; they over and above must wish for gain, with a pox to 'em; ay,
and for the fine crowns, or scudi di Guadaigne; whence, heaven be praised!
it happens many a time that the silly wishers and woulders are baulked, and
get neither.

Now, my lads, as you hope for good health, cough once aloud with lungs of
leather; take me off three swingeing bumpers; prick up your ears; and you
shall hear me tell wonders of the noble and good Pantagruel.






THE FOURTH BOOK.


Chapter 4. I.

How Pantagruel went to sea to visit the oracle of Bacbuc, alias the Holy
Bottle.

In the month of June, on Vesta's holiday, the very numerical day on which
Brutus, conquering Spain, taught its strutting dons to truckle under him,
and that niggardly miser Crassus was routed and knocked on the head by the
Parthians, Pantagruel took his leave of the good Gargantua, his royal
father. The old gentleman, according to the laudable custom of the
primitive Christians, devoutly prayed for the happy voyage of his son and
his whole company, and then they took shipping at the port of Thalassa.
Pantagruel had with him Panurge, Friar John des Entomeures, alias of the
Funnels, Epistemon, Gymnast, Eusthenes, Rhizotome, Carpalin, cum multis
aliis, his ancient servants and domestics; also Xenomanes, the great
traveller, who had crossed so many dangerous roads, dikes, ponds, seas, and
so forth, and was come some time before, having been sent for by Panurge.

For certain good causes and considerations him thereunto moving, he had
left with Gargantua, and marked out, in his great and universal
hydrographical chart, the course which they were to steer to visit the
Oracle of the Holy Bottle Bacbuc. The number of ships were such as I
described in the third book, convoyed by a like number of triremes, men of
war, galleons, and feluccas, well-rigged, caulked, and stored with a good
quantity of Pantagruelion.

All the officers, droggermen, pilots, captains, mates, boatswains,
midshipmen, quartermasters, and sailors, met in the Thalamege, Pantagruel's
principal flag-ship, which had in her stern for her ensign a huge large
bottle, half silver well polished, the other half gold enamelled with
carnation; whereby it was easy to guess that white and red were the colours
of the noble travellers, and that they went for the word of the Bottle.

On the stern of the second was a lantern like those of the ancients,
industriously made with diaphanous stone, implying that they were to pass
by Lanternland. The third ship had for her device a fine deep china ewer.
The fourth, a double-handed jar of gold, much like an ancient urn. The
fifth, a famous can made of sperm of emerald. The sixth, a monk's mumping
bottle made of the four metals together. The seventh, an ebony funnel, all
embossed and wrought with gold after the Tauchic manner. The eighth, an
ivy goblet, very precious, inlaid with gold. The ninth, a cup of fine
Obriz gold. The tenth, a tumbler of aromatic agoloch (you call it lignum
aloes) edged with Cyprian gold, after the Azemine make. The eleventh, a
golden vine-tub of mosaic work. The twelfth, a runlet of unpolished gold,
covered with a small vine of large Indian pearl of Topiarian work.
Insomuch that there was not a man, however in the dumps, musty,
sour-looked, or melancholic he were, not even excepting that blubbering
whiner Heraclitus, had he been there, but seeing this noble convoy of ships
and their devices, must have been seized with present gladness of heart,
and, smiling at the conceit, have said that the travellers were all honest
topers, true pitcher-men, and have judged by a most sure prognostication
that their voyage, both outward and homeward-bound, would be performed in
mirth and perfect health.

In the Thalamege, where was the general meeting, Pantagruel made a short
but sweet exhortation, wholly backed with authorities from Scripture upon
navigation; which being ended, with an audible voice prayers were said in
the presence and hearing of all the burghers of Thalassa, who had flocked
to the mole to see them take shipping. After the prayers was melodiously
sung a psalm of the holy King David, which begins, When Israel went out of
Egypt; and that being ended, tables were placed upon deck, and a feast
speedily served up. The Thalassians, who had also borne a chorus in the
psalm, caused store of belly-timber to be brought out of their houses. All
drank to them; they drank to all; which was the cause that none of the
whole company gave up what they had eaten, nor were sea-sick, with a pain
at the head and stomach; which inconveniency they could not so easily have
prevented by drinking, for some time before, salt water, either alone or
mixed with wine; using quinces, citron peel, juice of pomegranates, sourish
sweetmeats, fasting a long time, covering their stomachs with paper, or
following such other idle remedies as foolish physicians prescribe to those
that go to sea.

Having often renewed their tipplings, each mother's son retired on board
his own ship, and set sail all so fast with a merry gale at south-east; to
which point of the compass the chief pilot, James Brayer by name, had
shaped his course, and fixed all things accordingly. For seeing that the
Oracle of the Holy Bottle lay near Cathay, in the Upper India, his advice,
and that of Xenomanes also, was not to steer the course which the
Portuguese use, while sailing through the torrid zone, and Cape Bona
Speranza, at the south point of Africa, beyond the equinoctial line, and
losing sight of the northern pole, their guide, they make a prodigious long
voyage; but rather to keep as near the parallel of the said India as
possible, and to tack to the westward of the said pole, so that winding
under the north, they might find themselves in the latitude of the port of
Olone, without coming nearer it for fear of being shut up in the frozen
sea; whereas, following this canonical turn, by the said parallel, they
must have that on the right to the eastward, which at their departure was
on their left.

This proved a much shorter cut; for without shipwreck, danger, or loss of
men, with uninterrupted good weather, except one day near the island of the
Macreons, they performed in less than four months the voyage of Upper
India, which the Portuguese, with a thousand inconveniences and innumerable
dangers, can hardly complete in three years. And it is my opinion, with
submission to better judgments, that this course was perhaps steered by
those Indians who sailed to Germany, and were honourably received by the
King of the Swedes, while Quintus Metellus Celer was proconsul of the
Gauls; as Cornelius Nepos, Pomponius Mela, and Pliny after them tell us.



Chapter 4.