Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	france_n	king_n	lewis_n	4,345	5	10.0612	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57009	The works of F. Rabelais, M.D., or, The lives, heroic deeds and sayings of Gargantua and Pantagruel with a large account of the life and works of the author, particularly an explanation of the most difficult passages in them never before publish'd in any language / done out of French by Sir Tho. Urchard, Kt., and others.	Rabelais, François, ca. 1490-1553?; Urquhart, Thomas, Sir, 1611-1660.	1694 (1694)	Wing R104; ESTC R29255	455,145	1,095

Linguist but also deservedly famous for his ingenious and learned Composures was lately pleased to revise it as well as the two first which had been publish'd about thirty years ago and are extreamly scarce He thought it necessary to make considerable Alterations that the Translation might have the smartness genuin Sence and the very Style and Air of the Original but yet to preserve the latter he has not thought fit to alter the Style of the Translation which suits as exactly with that of the Author as possible neither affecting the politeness of the most nice and refin'd of our Modern English Writers nor yet the roughness of our antiquated Authors but such a Medium as might neither shock the Ears of the fi●st nor displease those who would have an exact imitation of the style of Rabelais Since the first Edition of those two Books of Rabelais was so favourably entertain'd without the third without any account of the Author or any Observations to discover that mysterious History 'T is hop'd that they will not meet with a worse usage now they appear again so much improv'd with the addition of a third never printed before in English and a large account of the Author's Life but principally since we have here an Explication of the Enigmatic Sence of part of that admirable Mythologist's Works both which have been so long wanted though never till now publish'd in any Language THE ingenious of our Age as well as those who liv'd when Rabelais compos'd his Gargantua and Pantagruel have been extreamly desirous of discovering the Truths which are hid under the dark veil of Allegories in that incomparable work The great Thuanus found it worthy of being mention'd in his excellent History as a most ingenious Satyr on Persons who were the most distinguish'd in the Kingdom of France by their Quality and Employments and without doubt he who was the best of all our Modern Historians and liv'd soon after it was writ had trac'd the private Design of Rabelais and found out the true Names of the Persons whom he has introduc'd on his Scene with Names not only imaginary but generally ridiculous and whose Actions he represents as ridiculous as those Names But as it would have been dangerous having unmask'd those Persons to have expos'd them to public view in a Kingdom where they were so powerful and as most of the Adventures which are mystically represented by Rabelais relate to the affairs of Religion so those few who have understood the true sence of that Satyr have not dar'd to reveal it In the late Editions some learned Men have given us a Vocabulary wherein they explain the Names and Terms in it which are originally Greek Latin Hebrew or of other Tongues that the Text might thus be made more intelligible and their work may be useful to those who do not understand those Tongues But they have not bad the same success in their pretended Explications of the Names which Rabelais has given to the real Actors in this Farce and thus they have indeed fram'd a Key but if I may use the Allegory 't was without having known the Wards and Springs of the Lock What I advance will doubtless be owned to be true by those who may have observed that by that Key none can discover in those Pythagorical Symbols as they are call'd in the Author's Prologue to the first Book any Event that has a Relation to the History of those to whom the Names mention'd by Rabelais have been applyed by those that made that pretended Key They tell us in it that King Grangousier is the same as King Lewis the 12th of France that Gargantua is Francis the first and that Henry the second is the true Name of Pantagruel but we discover none of Lewis the twelfth's Features in King Grangousier who does none of the Actions which History ascribes to that Prince so that the King of Siam or the Cham of Tartary might as reasonably be imagined to be Grangousier as Lewis the twelfth as much may be said of Gargantua and of Pantagruel who do none of the things that have been remark'd by Historians as done by the Kings Francis the first and Henry the second of France This Reason which of its self is very strong will much more appear to be such if we reflect on the Author's Words in the Prologue to the first Book In the perusal of this Treatise says he you shall find another kind of Taste and a Doctrine of a more profound and abstruse Consideration which will disclose to you the most glorious Doctrine and dreadful Mysteries as well in what concerneth your Religion as matters of the public State and Life Oeconomical Mysteries which as he tells us are the Juice and Substantial Marrow of his Work To this Reason I add another as strong and evident It is that we find in Grangousier Gargantua and Pantagruel Characters that visibly distinguish them from the three Kings of France which I have nam'd and from all the other Kings their Predecessors In the first Place Grangousier's Kingdom is not France but a State particularly distinct from it which Gargantua and Pantagruel call Vtopia Secondly Gargantua is not born in the Kingdom of France but in that of Vtopia Thirdly He leaves Paris call'd back by his Father that he might come to the Relief of his Country which was attack'd by Picrochole's Army And finally Francis the First is distinguished from Gargantua in the 39 th Chap. of the first Book when Fryar Ihon des Entoumeures says in the Presence of Gargantua and eating at his Table had I been in the time of Iesus Christ I would have kept him from being taken by the Iews in the Garden of Olivet and the Devil fail me if I should have fail'd to cut off the Hams of these Gentlemen Apostles who ran away so basely after they had well supp'd and left their good Master in the Lurch I hate that Man worse than Poyson that offers to run away when he should fight and lay stoutly about him Oh if I were but King of France for fourscore or an hundred Years by G I should whip like cut tail Dogs these Run aways of Pavia a Plague take them c. But if Francis the First is not Gargantua likewise Pantagruel is not Henry the Second and if it were needful I would easily shew That the Authors of that pretended Key have not only been mistaken in those Names but in all the others which they undertook to decypher and that they only spoke at random without the least Grounds or Authorities from History All things are right so far but the difficulty lyeth not there we ought to show who are the Princes that are hid under the Names of Grangousier Gargantua and Pantagruel if yet we may suppose them to be Princes But such a Discovery cannot be very easily made because most of their Actions are only described in Allegories and in so confus'd and enigmatic a Manner that we do not

plays three different Parts in the same Piece nor like Scaramouch who acts various Parts in the same Clothes but like that Pantomime in Lucian who represented several Things at once and was said to have five different Souls in one Body Thus if Picrochole besides the Characters of King Ferdinand of Arragon and of Charles the Fifth includes that of Dr. de St. Marthe of Frontevaut as his Grand Sons said to Menagius Brother Ihon may also be some Monk of the Abbey where Rabelais had lived I presume to say more though as all that I have said already I humbly offer it as bare and uncertain Conjectures why may we not suppose that our Author has a mind to give us after his manner a Sketch of the great Luther He was also a Monk and a jolly one too being as Rabelais says A Clerk even to the Teeth in matter of Breviary The Vineyard and consequently the Wine which is saved is the Cup in the Communion which through his means when taken away by the Popish Priests was in spight of Charles the Emperor also King of Spain and his Soldiers restored to the Protestants in Germany The Prior who calls Friar Ihon drunken Fellow for troubling the divine Service may be the Pope and the superior Clergy Then Friar Ihon throwing off his great Monk's Habit and laying hold on the Staff of the Cross is Luther's leaving his Monastery to rely on Christian Weapons the Merit of his Redeemer The Victory obtained against those that disorderly ravag'd the Vineyard and took away the Grapes is his baffling the Arguments of his Opposers and their being out of Order means the Ignorance of the Papists The little Monkitos that profer their help to Friar Ihon and who leaving their outer-Habits and Costs upon the Rails made an end of those whom he had already crushed are those Monks and other of the Clergy much inferior to Luther who followed his Reformation and wrote against those whom he had in a manner wholly confuted 'T is known That at the Council of Trent the Germans thirsted very much after the Wine in the Eucharist and that they were as eager for the abolishing of the Cannons that enjoyn'd Celibacy to the Clergy as for the Restitution of the Cup to the Laity They used to have the Words of of our Saviour Bibite ex hoc omnes marked in golden Characters in all their Bibles and made Songs and Lampoons on the Robbers of the Cup as they called them They had also a design to have Cups in all their Standards and Ensigns of War and the Picture of the Cup in all the Churches of their Communion as the Hussites of Bohemia had done which occasion'd this Distic by a Poet of the Roman Church Tot pingit Calices Bohemorum terra per urbes Vt credas Bacchi numina sola coli Indeed what is said of Friar Ihon Chap. 41 42 and 43. may induce us to believe that the Man who has the greatest share in the Character of the Monk did not absolutely cast off his Frock but far from it we see that the Friar kept it on to preserve himself from his Enemies and desired no other Armour for Back and Breast and after Gargantua's Followers had armed him Cap-a-pié against his Will his Armour was the cause of an unlucky Accident which made him call for help and swear that he was betrayed while he remain'd hang'd by the Ears on a Tree So he afterwards threw away his Armour and took to him the Staft of the Cross holding himself invulnerable with his Monkish Habit. Accordingly when Captain Drawforth is sent by Picrochole with 1600 Horsemen thoroughly besprinkled with holy water and who to be distinguished from their Enemies wore a Stole instead of a Scarf for so it should have been in the 43. Chapter and not Star as it is there printed we find that Fryar Ihon having frighted them all away Draw-forth only excepted that bold Enemy with his utmost strength could not make his Lance pierce our Monk's Frock and was soon knock'd down by him with the staff of the Cross and found out to be a Priest by his Stole This confirms what has been said that all this War is chiefly a dispute of Religion and this part of it seems to relate to Cardinal Chastillon because he was secure within his Ecclesiastical habit the Authour sometimes as I have said joyning several Characters together Thus the Monk's discourse at Table is not only applicable to that Cardinal but also to Montluc Bishop of Valence who makes his first appearance on our Doctor 's stage in the second act by the name of Panurge for Fryar Ihon being desired to pull off his Frock Let me alone with it replyes he I 'l drink the better while it is on It makes all my Body Iocund did I lay it aside I should lose my appetite So Many in those days as well as in these lov'd the Benefice more then they hated the Religion Some will say that the request made then to Fryar Ihon was only that he should ease himself of his monastic Frock while he was at Table but Rabelais would not have made his Monk refuse such a request he knew that some of the Princes of the Clergy had in his time at the French Court and in the King's Presence taken a greater liberty for there had been a Ball in Lewis the XII's Reign where two Cardinals danc'd before him among the rest and in another given him by Ioanne-Iacomo Trivulse several Princes and great Lords had danc'd in Fryar's habit The Monk talks with a great deal of Freedom at Gargantua's Table and swears that he kept open house at Paris for six Months then he talks of a Fryar that is become a hard Students then says that for his part he studies not at all justifying himself for this conduct in false Latin after this he abruptly starts a new matter and lets his Fancy run after hares hawks and hounds and thus he goes on by sallies and admirably humours the way of talking of the young Courts Abbots in France Now probably the Cardinal who did not set up for a Man of Learning being of great Quality allowed himself Liberty accordingly making hunting one of his Recreations and indeed what Gargantua says concerning Fryar-Ihon in the next Chapter hits Cardinal Chastillon's Character exactly There having taxed most Monks with mumbling out great store of Legends and Psalms which they understand not at all and interlarding many Paternotres with ten times as many Ave-maries without thinking upon or apprehending the meaning of what they say which he calls mocking of God and not Prayers he says that all true Christians in all places and at all times send up their Prayers to God and the Spirit prayeth and intercedes for them and God is gracious to them Now such a one adds he is our Fryar-Jhon he is no Bigot c. What Grangousier says to the French Pilgrims shows that he also was no Biggot and

Cardinalised with boyling Gods Fish said the Monk the Porter of our Abbey then hath not his head well-boyled for his Eyes are as red as a mazer made of an Alder-tree The thigh of this Leveret is good for those that have the Gout Some natural Philosophy ha ha what is the reason that the Thighs of a Gentlewoman are always fresh and cool This Problem said Gargantua is neither in Aristotle in Alexander Aphrodiseus nor in Plutarch There are three Causes said the Monk by which that place is naturally refreshed Primò because the water runs all along it Secundò because it is a shady place obscure and dark upon which the Sun never shines And thirdly because it is continually blown upon and aired by a reverberation from the back-door by the fan of the smock and flipflap of the Codpiece And lusty my Lads some bousing liquor Page so Crack crack crack O what a good God have we that gives us this excellent Juice I call him to witness if I had been in the time of Iesus Christ I would have kept him from being taken by the Iews in the Garden of Olivet and the Devil fail me if I should have failed to cut off the hams of these Gentlemen Apostles who ran away so basely after they had well supped and left their good Master in the lurch I hate that Man worse then poison that offers to run away when he should fight and lay stoutly about him Oh that I were but King of France for fourscore or an hundred years by G I should whip like curtail-dogs these run-aways of Pavie A plague take them why did they not chuse rather to die there than to leave their good Prince in that pinch and necessity Is it not better and more honourable to perish in fighting valiantly than to live in disgrace by a cowardly running away We are like to eat no great store of goslings this year therefore friend reach me some of that rosted pig there Diavolo is there no more must no more sweet Wine Germinavit radix Iesse I renounce my Life I die for thirst This Wine is none of the worst what Wine drink you at Paris I give my self to the Devil if I did not once keep open house at Paris for all commers six Months together Do you know Friar Claude of the high kildrekins Oh the good Fellow that he is but what Fly hath stung him of late he is become so hard a Student for my part I study not at all In our Abbey we never study for fear of the mumps Our late Abbot was wont to say that it is a monstrous thing to see a learned Monk by G Master my friend Magis Magnos clericos non sunt magis magnos sapientes You never saw so many hares as there are this Year I could not any where come by a goshawk nor tassel of falcon my Lord Beloniere promised me a Lanner but he wrote to me not long ago that he was become pursie The Patridges will so multiply henceforth that they will go near to eat up our ears I take no delight in the stalking-horse for I catch such cold that I am like to founder my self at that sport if I do not run toil travel and trot about I am not well at ease True it is that in Leaping over Hedges and Bushes my Frock leaves always some of its Wool behind it I have recovered a dainty grey-Hound I give him to the Devil if he suffer a hare to escape him A groom was leading him to my Lord Hunt-little and I robbed him of him did I ill No Friar Ihon said Gymnast no by all the devils that are no. So said the Monk do I attest these same devils so long as they last vertue G what could that gowty Limpard have done with so fine a Dog by the body of G he is better pleased when one presents him with a good yoke of Oxen. How now said Ponocrates you swear Friar Ihon It is only said the Monk but to grace and adorn my speech they are colours of a Ciceronian Rhetoric CHAP. XL. Why Monks are the out-casts of the world and wherefore some have bigger noses then others BY the faith of a Christian said Eudemon I am highly transported when I consider what an honest Fellow this Monk is for he makes us all merry How is it then that they exclude the Monks from all good Companies calling them feast-troublers as the Bees drive away the drones from their Hives Ignavum fucos pecus said Maro á presepibus arcent Here-unto answer'd Gargantua there is nothing so true as that the Frock and Cowle draw to them the Opprobries Injuries and Maledictions of the World just as the Wind call'd Cecias attracts the Clouds the peremptory reason is because they eat the Turd of the World that is to say they feed upon the Sins of the people And as a noysom thing they are cast in●o the Privies that is the Convents and Abbyes separated from civil conversation as the Privies and Retreats of a House are but if you conceive how an Ape in a family is always mocked and provokingly incensed you shall easily apprehend how Monks are shunned of all Men both young and old the Ape keeps not the House as a Dog doth He draws not in the Plow as the Oxe he yields neither Milk nor Wool as the Sheep he carrieth no burthen as a Horse doth that which he doth is only to conskit spoil and defile all which is the cause wherefore he hath of all men mocks frumperies and bastonadoes After the same manner a Monk I mean those little idle lazie Monks do not labour and work as do the Peasant and Artificer doth not ward and defend the Countrey as doth the Souldier cureth not the sick and diseased as the Physician doth doth neither preach nor teach as do the Evangelical Doctors and Schoolmasters doth not import commodities and things necessary for the Common-wealth as the Merchant doth therefore ●s it that by and of all Men they are hooted at hated and abhorred Yea but said Grangousier they pray to God for us Nothing less answered Gargantua True it is with a tingle tangle jangling of bells they trouble and disquiet all their neighbours about them Right said the Monk a Mass a Matine a Vesper well rung and half said They mumble out great store of Legends and Psalms by them not at all understood they say many Pa●enotres interlarded with ave-maries without thinking upon or apprehending the meaning of what it is they say which truly I call mocking of God and not Prayers But so help them God as they Pray for us and not for being afraid to lose their Victuals their Manchots and good fat Pottage All true Christians of all estates and conditions in all Places and at all times send up their Prayers to God and the Spirit prayeth and intercedeth for them and God is gracious to them Now such a one is our good Friar Ihon therefore every Man

of his time the late Monsieur Patru of the French Academy they had a Key to a part of that incomparable pastoral which he says he had from its Author And none that have known Patru or read his Works or Boileau's will have any reason to doubt of what he says He tells us that the Author of Astrea to make his Truths more agreeable has interwove them with mere fictions which yet are generally only the Veils that hide some Truths which might otherwise not so properly appear in such ● Work sometimes he gives as a part of the chief Intreague of a Person such Actions as that Person transacted at another time or on another occasion and on the other side he sometimes divides one History so that under different Names still he means but one Person thus Diana and Astrea Celadon and Silvander are the same We ought not to forget that Barclay in his Argenis which is the history of France in Henry the IV. 's time does the same Polyarchus and Archombrotus being but one As in Astrea when two Lovers marry the Author only means that they love each other so when in ours Panurge desires to marry and consults about it we may suppose him already married and affraid of being prosecuted about it And if our Author has changed the Places and Order of Times and set before what should go after and that last which should have been first 't is no more than what the judicious Patru allows to his as a thing says he that it always used in all those sorts of Works and thus he makes that last but six Months which held out fifteen Years and with him Chartres in France and Malta are but one Rabelais who had more reason to write mystically than any may then be allowed equal Freedom in his Allegories and without fixing only the Character of Picrochole on Charles the V we may believe that it refers as well to his Predecessor 〈◊〉 King of Arragon and of Cas●ile my Queen Isabella his Wife that deprived Iohn d' Albret of his kingdom of Navarre for that Spaniard was as bitter an Enemy as cunning and at least as fa●al to the house of Navarre as his Successor Iohn d' Albret was an open hearted magnificent generous Prince but easie and ●elying wholly on hi● Ministers being given to his Pleasures which often consisted in going privately to eat and drink with his Subjects and inviting himself to their Houses howe-ever he lov'd Books and was a great lover of Herald●y nicely observing the Pedigrees Coats and Badges of Honour of Families which perhaps makes Rabelais open his Scene with refering us to the great Pantagruelian Chronicle by which he begins his second Book for the knowledge of that Genealogy and Antiquity of Race by which Gargantua is descended to us how the Giants were born in this World and how from them by a direct Line issued Gargantua then he bids us not take it ill if he for the present passes it by though the Subject be such that the oftner it were remembred the more it will please your Worships by which he exposes that Prince's and some Gentlemen's continual Application to a vain Search into the dark and fabulous Times for Pedigrees as Rabelais says from the Gyants for many would be deriv'd from something greater than Man Then he makes his King● Gyants because they are so in Power and sometimes what serves the whole Court and attendants is by him applyed wholly to the King as Eating Cloathing Strength And then by that he ridicules the Romances of those days where Giants are always brought in as well as Magicians Witches single Men routing whole Armies and a thousand other such fabulous Stories He has also ridicul'd the variety of doubtful though ancient Originals in the odd discovery of the Manuscript and in the 9. Chap. the distinction of Colours and Liveries which took up that Prince's time due to higher Imployments as worthily as the rest of Heraldry There he tells us that Gargantua's Colours or Liveries were white and blew by which his Father would give to understand that his Son was to him a Heavenly Ioy. Thence with as much Fancy as Judgment he takes an Opportunity to laugh at the lame and punning Devises or Impreses of those Days in which however Paul Iove had already given Rules to make better yet after all I believe that by Gargantua's Colours Rabelais also alludes to K. Henry d' Albret and Marguerite his Queen who were sincerely for a Reformation so the White may signifie Innocence Candor and Sincerity and the Blew Piety or Heavenly Love Perhaps also as Godefroy d Estissac Bishop of Maillezais in his Coat gave paled Argent and Azur of six Pieces he had a mind to celebrate the colours of his Patron The account of Gargantua's youthful Age Chap. 11. agrees very well with that which Historians give us of the way of bringing up Henry IV. of France by his Grand-father Henry d' Albret who is the same with Gargantua That great Monarch was in his tender age inur'd by that old Prince to all sorts of Hardships for he caus'd him to be kept in the Country where he order'd they should let him run among the poor Country Boys which the young Prince did sometimes without Shoos or Hat being fed with the coursest fare so that having by those means contracted a good habit of Body he was afterwards so hardned to Fatigues so Vigilant and active and so easily pleased with the most homely Dier that it did not a little contribute to the advantage which he had over the League whose Chief the Duke de Mayenne was of a Disposition altogether different Now 't is very probable that Henry d' Albert was himself brought up much after the manner which he chose for his Grand-son for we read that he was not only an ingenious and understanding Prince generous and liberal even to Magnificence but also very warlike and hardy The Education of Gargantua by the Sophisters is a Satyr on those Men and the tedious Methods of the Schools shewing the little improvement that was made in Henry d' Albret's Studies as long as he was under Popish Governors and the ill Life that the young Gentlemen of the Roman Church led as on the contrary the benefit of having good Tutors and the difference between the Romans and the Protestants carefully and piously educated at the Dawn of the Reformation for there is no doubt that tho Henry d' Albret did not dare to profess it the People in Navarre being all Papists and there being obstacles enough to the recovery of that Kingdom lost by his Father without raising more yet he heartily hated the Popish Principles and the King of Arragon and Castille who merely on the pretence of Iohn d' Albret's alliance with Lewis XII at the time of his Excommunication had seiz'd his Country and held it by the Pope's Gift so we find that the Reformers no sooner preach'd against Bulls and