Gargantua & Pantagruel (French Literature Classic). Francois Rabelais
a large sheet divided by lines and cross lines into little squares, containing about a hundred heads of illustrious Frenchmen. This sheet was stuck on pasteboard for hanging on the wall, and was cut in little pieces, so that the portraits might be sold separately. The majority of the portraits are of known persons and can therefore be verified. Now it can be seen that these have been selected with care, and taken from the most authentic sources; from statues, busts, medals, even stained glass, for the persons of most distinction, from earlier engravings for the others. Moreover, those of which no other copies exist, and which are therefore the most valuable, have each an individuality very distinct, in the features, the hair, the beard, as well as in the costume. Not one of them is like another. There has been no tampering with them, no forgery. On the contrary, there is in each a difference, a very marked personality. Leonard Gaultier, who published this engraving towards the end of the sixteenth century, reproduced a great many portraits besides from chalk drawings, in the style of his master, Thomas de Leu. It must have been such drawings that were the originals of those portraits which he alone has issued, and which may therefore be as authentic and reliable as the others whose correctness we are in a position to verify.
Now Rabelais has here nothing of the Roger Bontemps of low degree about him. His features are strong, vigorously cut, and furrowed with deep wrinkles; his beard is short and scanty; his cheeks are thin and already worn-looking. On his head he wears the square cap of the doctors and the clerks, and his dominant expression, somewhat rigid and severe, is that of a physician and a scholar. And this is the only portrait to which we need attach any importance.
This is not the place for a detailed biography, nor for an exhaustive study. At most this introduction will serve as a framework on which to fix a few certain dates, to hang some general observations. The date of Rabelais’ birth is very doubtful. For long it was placed as far back as 1483: now scholars are disposed to put it forward to about 1495. The reason, a good one, is that all those whom he has mentioned as his friends, or in any real sense his contemporaries, were born at the very end of the fifteenth century. And, indeed, it is in the references in his romance to names, persons, and places, that the most certain and valuable evidence is to be found of his intercourse, his patrons, his friendships, his sojournings, and his travels: his own work is the best and richest mine in which to search for the details of his life.
Like Descartes and Balzac, he was a native of Touraine, and Tours and Chinon have only done their duty in each of them erecting in recent years a statue to his honour, a twofold homage reflecting credit both on the province and on the town. But the precise facts about his birth are nevertheless vague. Huet speaks of the village of Benais, near Bourgeuil, of whose vineyards Rabelais makes mention. As the little vineyard of La Deviniere, near Chinon, and familiar to all his readers, is supposed to have belonged to his father, Thomas Rabelais, some would have him born there. It is better to hold to the earlier general opinion that Chinon was his native town; Chinon, whose praises he sang with such heartiness and affection. There he might well have been born in the Lamproie house, which belonged to his father, who, to judge from this circumstance, must have been in easy circumstances, with the position of a well-to-do citizen. As La Lamproie in the seventeenth century was a hostelry, the father of Rabelais has been set down as an innkeeper. More probably he was an apothecary, which would fit in with the medical profession adopted by his son in after years. Rabelais had brothers, all older than himself. Perhaps because he was the youngest, his father destined him for the Church.
The time he spent while a child with the Benedictine monks at Seuille is uncertain. There he might have made the acquaintance of the prototype of his Friar John, a brother of the name of Buinart, afterwards Prior of Sermaize. He was longer at the Abbey of the Cordeliers at La Baumette, half a mile from Angers, where he became a novice. As the brothers Du Bellay, who were later his Maecenases, were then studying at the University of Angers, where it is certain he was not a student, it is doubtless from this youthful period that his acquaintance and alliance with them should date. Voluntarily, or induced by his family, Rabelais now embraced the ecclesiastical profession, and entered the monastery of the Franciscan Cordeliers at Fontenay-le-Comte, in Lower Poitou, which was honoured by his long sojourn at the vital period of his life when his powers were ripening. There it was he began to study and to think, and there also began his troubles.
In spite of the wide-spread ignorance among the monks of that age, the encyclopaedic movement of the Renaissance was attracting all the lofty minds. Rabelais threw himself into it with enthusiasm, and Latin antiquity was not enough for him. Greek, a study discountenanced by the Church, which looked on it as dangerous and tending to freethought and heresy, took possession of him. To it he owed the warm friendship of Pierre Amy and of the celebrated Guillaume Bude. In fact, the Greek letters of the latter are the best source of information concerning this period of Rabelais’ life. It was at Fontenay-le-Comte also that he became acquainted with the Brissons and the great jurist Andre Tiraqueau, whom he never mentions but with admiration and deep affection. Tiraqueau’s treatise, De legibus connubialibus, published for the first time in 1513, has an important bearing on the life of Rabelais. There we learn that, dissatisfied with the incomplete translation of Herodotus by Laurent Valla, Rabelais had retranslated into Latin the first book of the History. That translation unfortunately is lost, as so many other of his scattered works. It is probably in this direction that the hazard of fortune has most discoveries and surprises in store for the lucky searcher. Moreover, as in this law treatise Tiraqueau attacked women in a merciless fashion, President Amaury Bouchard published in 1522 a book in their defence, and Rabelais, who was a friend of both the antagonists, took the side of Tiraqueau. It should be observed also in passing, that there are several pages of such audacious plain-speaking, that Rabelais, though he did not copy these in his Marriage of Panurge, has there been, in his own fashion, as out spoken as Tiraqueau. If such freedom of language could be permitted in a grave treatise of law, similar liberties were certainly, in the same century, more natural in a book which was meant to amuse.
The great reproach always brought against Rabelais is not the want of reserve of his language merely, but his occasional studied coarseness, which is enough to spoil his whole work, and which lowers its value. La Bruyere, in the chapter Des ouvrages de l’esprit, not in the first edition of the Caracteres, but in the fifth, that is to say in 1690, at the end of the great century, gives us on this subject his own opinion and that of his age:
'Marot and Rabelais are inexcusable in their habit of scattering filth about their writings. Both of them had genius enough and wit enough to do without any such expedient, even for the amusement of those persons who look more to the laugh to be got out of a book than to what is admirable in it. Rabelais especially is incomprehensible. His book is an enigma—one may say inexplicable. It is a Chimera; it is like the face of a lovely woman with the feet and the tail of a reptile, or of some creature still more loathsome. It is a monstrous confusion of fine and rare morality with filthy corruption. Where it is bad, it goes beyond the worst; it is the delight of the basest of men. Where it is good, it reaches the exquisite, the very best; it ministers to the most delicate tastes.’
Putting aside the rather slight connection established between two men of whom one is of very little importance compared with the other, this is otherwise very admirably said, and the judgment is a very just one, except with regard to one point—the misunderstanding of the atmosphere in which the book was created, and the ignoring of the examples of a similar tendency furnished by literature as well as by the popular taste. Was it not the Ancients that began it? Aristophanes, Catullus, Petronius, Martial, flew in the face of decency in their ideas as well as in the words they used, and they dragged after them in this direction not a few of the Latin poets of the Renaissance, who believed themselves bound to imitate them. Is Italy without fault in this respect? Her story-tellers in prose lie open to easy accusation. Her Capitoli in verse go to incredible lengths; and the astonishing success of Aretino must not be forgotten, nor the licence of the whole Italian comic theatre of the sixteenth century. The Calandra of Bibbiena, who was afterwards a Cardinal, and the Mandragola of Machiavelli, are evidence enough, and these were played before Popes, who were not a whit embarrassed. Even in England the drama went very far for a time, and the comic authors of the reign of Charles II., evidently from a reaction, and to shake off the excess and the wearisomeness of Puritan prudery and affectation, which sent them to the opposite extreme, are not exactly noted for their reserve. But we need not go beyond France. Slight indications,