5.
IX.--How we arrived at the island of Tools
Chapter 5.
X.--How Pantagruel arrived at the island of Sharping
Chapter 5.
XI.--How we passed through the wicket inhabited by Gripe-men-all, Archduke of the Furred Law-cats
Chapter 5.
XII.--How Gripe-men-all propounded a riddle to us
Chapter 5.
XIII.--How Panurge solved Gripe-men-all's riddle
Chapter 5.
XIV.--How the Furred Law-cats live on corruption
Chapter 5.
XV.--How Friar John talks of rooting out the Furred Law-cats
Chapter 5.
XVI.--How Pantagruel came to the island of the Apedefers, or Ignoramuses, with long claws and crooked paws, and of terrible adventures and monsters there
Chapter 5.
XVII.--How we went forwards, and how Panurge had like to have been killed
Chapter 5.
XVIII.--How our ships were stranded, and we were relieved by some people that were subject to Queen Whims (qui tenoient de la Quinte)
Chapter 5.
XIX.--How we arrived at the queendom of Whims or Entelechy
Chapter 5.
XX.--How the Quintessence cured the sick with a song
Chapter 5.
XXI.--How the Queen passed her time after dinner
Chapter 5.
XXII.--How Queen Whims' officers were employed; and how the said lady retained us among her abstractors
Chapter 5.
XXIII.--How the Queen was served at dinner, and of her way of eating
Chapter 5.
XXIV.--How there was a ball in the manner of a tournament, at which Queen Whims was present
Chapter 5.
XXV.--How the thirty-two persons at the ball fought
Chapter 5.
XXVI.--How we came to the island of Odes, where the ways go up and down
Chapter 5.
XXVII.--How we came to the island of Sandals; and of the order of Semiquaver Friars
Chapter 5.
XXVIII.--How Panurge asked a Semiquaver Friar many questions, and was only answered in monosyllables
Chapter 5.
XXIX.--How Epistemon disliked the institution of Lent
Chapter 5.
XXX.--How we came to the land of Satin
Chapter 5.
XXXI.--How in the land of Satin we saw Hearsay, who kept a school of vouching
Chapter 5.
XXXII.--How we came in sight of Lantern-land
Chapter 5.
XXXIII.--How we landed at the port of the Lychnobii, and came to Lantern-land
Chapter 5.
XXXIV.--How we arrived at the Oracle of the Bottle
Chapter 5.
XXXV.--How we went underground to come to the Temple of the Holy Bottle, and how Chinon is the oldest city in the world
Chapter 5.
XXXVI.--How we went down the tetradic steps, and of Panurge's fear
Chapter 5.
XXXVII.--How the temple gates in a wonderful manner opened of themselves
Chapter 5.
XXXVIII.--Of the temple's admirable pavement
Chapter 5.
XXXIX.--How we saw Bacchus's army drawn up in battalia in mosaic work
Chapter 5.
XL.--How the battle in which the good Bacchus overthrew the Indians was represented in mosaic work
Chapter 5.
XLI.--How the temple was illuminated with a wonderful lamp
Chapter 5.
XLII.--How the Priestess Bacbuc showed us a fantastic fountain in the temple, and how the fountain-water had the taste of wine, according to the imagination of those who drank of it
Chapter 5.
XLIII.--How the Priestess Bacbuc equipped Panurge in order to have the word of the Bottle
Chapter 5.
XLIV.--How Bacbuc, the high-priestess, brought Panurge before the Holy Bottle
Chapter 5.
XLV.--How Bacbuc explained the word of the Goddess-Bottle
Chapter 5.
XLVI.--How Panurge and the rest rhymed with poetic fury
Chapter 5.
XLVII.--How we took our leave of Bacbuc, and left the Oracle of the Holy Bottle
Introduction.
Had Rabelais never written his strange and marvellous romance, no one would ever have imagined the possibility of its production. It stands outside other things--a mixture of mad mirth and gravity, of folly and reason, of childishness and grandeur, of the commonplace and the out-of-the-way, of popular verve and polished humanism, of mother-wit and learning, of baseness and nobility, of personalities and broad generalization, of the comic and the serious, of the impossible and the familiar. Throughout the whole there is such a force of life and thought, such a power of good sense, a kind of assurance so authoritative, that he takes rank with the greatest; and his peers are not many. You may like him or not, may attack him or sing his praises, but you cannot ignore him. He is of those that die hard. Be as fastidious as you will; make up your mind to recognize only those who are, without any manner of doubt, beyond and above all others; however few the names you keep, Rabelais' will always remain.
We may know his work, may know it well, and admire it more every time we read it. After being amused by it, after having enjoyed it, we may return again to study it and to enter more fully into its meaning. Yet there is no possibility of knowing his own life in the same fashion. In spite of all the efforts, often successful, that have been made to throw light on it, to bring forward a fresh document, or some obscure mention in a forgotten book, to add some little fact, to fix a date more precisely, it remains nevertheless full of uncertainty and of gaps. Besides, it has been burdened and sullied by all kinds of wearisome stories and foolish anecdotes, so that really there is more to weed out than to add.
This injustice, at first wilful, had its rise in the sixteenth century, in the furious attacks
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