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The four novels composing this work are outstanding for their rich use of Renaissance French and for their comedy, which ranges from gross burlesque to profound satire. If you reference any of the content on this page on your own website, please use the code below to cite this page as the original source.
Humanist inquiry completed the crisis of confidence in inherited institutions by revealing the great ignorance of many scholastics and the inaccuracy of their work. At the same time, the newly studied texts, such as Plato, and the reinterpreted texts, such as St. Paul, seemed more and more to offer the inspiration of which scholasticism had proved incapable. During the first 30 years of the 16th century in France, the gamut of attitudes on such matters was great.
Still others, like John Calvin, felt confronted by the necessity to form a new faith, a new church. All liberal minds felt disturbed by the evident disparity between, on the one hand, the sterility of scholastic pedagogy and the corruption of the Church and, on the other, the excitement in humanist studies and the vibrant faith of early Christianity.
Rabelais's native land was the old province of Touraine, where his father, Antoine, practiced law. There is reason to believe that Rabelais was instructed according to scholastic methods. He is next seen at Montpellier , where he obtained a degree in medicine and taught the writings of Hippocrates and Galen from the original Greek text.
In addition to Rabelais's evident link with the humanists and his own scholarly accomplishments, certain critics have made much of his gradual separation from the monastery, implying that Rabelais's acts signify as well a separation from the Church and religion.
Nothing is more suspect. Rabelais wanted to study medicine, and this was not then possible if one remained a member of the regular clergy. If his books were seized, they were also returned, and the papal permission Rabelais received to change orders, too, intimates that he was far from being considered an errant atheist. Another papal authorization—this time to legitimize two children of Rabelais's —reveals that Rabelais could not recognize all the rules of monastic life, but this is not tantamount to saying that he could not recognize the tenets of the Church.
Although Gargantua followed Pantagruelin order of publication, all modern editions place it at the beginning of the novel since the events it relates predate those of Pantagruel.
The creation of Gargantua, the story of Pantagruel's father, attests to the success of the first volume. Rabelais, following the example of many medieval writers of chansons de geste, expands his material through a portrait of the hero's antecedents.
The rapprochement with medieval literature is not gratuitous. Judging by the light and simple nature of Pantagruel, where traces of Rabelais's important themes are not always evident, it seems unlikely that the writer foresaw the volumes to follow or even the serious use to which his novel might be put. It would also be incorrect to portray Pantagruel as devoid of any controversial material.
The Sorbonne condemned both books. Pantagruel is not just Panurge's wild jokes or the fantastic war between the Dipsodes and Amaurotes. In portraying Pantagruel's adventures with legal cases and debating, Rabelais good-heartedly satirizes the bumbling "learned, " so contemptible to the humanists. Contemporary religious questions keep reappearing and no doubt explain the Sorbonne's condemnation. Before a battle, Pantagruel promises God that if he is victorious, he will have God's word preached "purely, simply and wholly, so that the abuses of a host of hypocrites and false prophets will be eradicated from [his] land.
Mention should be made as well of Gargantua's letter to Pantagruel, in which the father contrasts the ignorance of his day with the new learning. It shows that the idea of a renaissance in France at this time was common among the humanists themselves. There are striking contrasts between Pantagruel and Gargantua.
Although both discuss religion and war, Gargantua gives these subjects an extended treatment in which Rabelais's serious thoughts direct the discussion instead of appearing sporadically as in Pantagruel. The reader first learns how Gargantua was taught by a scholastic theologian changed in later editions to "sophist". Gargantua studies those texts long discredited by humanist scholarship and proves his worth by learning to memorize texts backward. Under other sophists, he rises late, spends little time on studies or exercising but eats, drinks, and hears from 6 to 30 Masses.
Then Gargantua receives a tutor schooled in the new humanist and religious thought. The tutor consults a doctor so that Gargantua's regime will benefit body as well as mind. The boy rises early and reads a page of the Scriptures. During the day not an hour is lost as the pupil strives to learn his lessons clearly and to absorb the great variety of skills required of a "renaissance man.
He still emphasized memorization, and there can be no doubt about the continued importance of religion. His reform affects more the methods of education than its aims. The battles against Picrochole are intended to show Rabelais's hatred of war. War is portrayed as interrupting more important pursuits, such as learning, and having an irrational basis.
When Picrochole has been defeated, an entire chapter is devoted to Gargantua's treatment of the vanquished. His acts embody Christian charity. Only the King's evil minister and two instigators of the war receive a punishment a very humanist punishment : they turn Gargantua's printing press! The text upholds neither interpretation.
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