A Popular History of France from the Earliest Times Volume IV Part 6

No hurt have I; and there's an end.'

Quoth Roland, 'And I pardon thee 'Fore man and G.o.d right willingly.'

They bow the head, each to his brother, And so, in love, leave one another."

(Oliver dies: Roland and Archbishop Turpin continue the fight.)

"Then Roland takes his horn once more; His blast is feebler than before, But still it reaches the emperor He hears it, and he halts to shout, 'Let clarions, one and all, ring out!'

Then sixty thousand clarions ring, And rocks and dales set echoing.

And they, too, hear--the pagan pack; They force the rising laughter back; 'Charles, Charles,' they cry, 'is on our track!'

They fly; and Roland stands alone-- Alone, afoot; his steed is gone-- Brave Veillantif is gone, and so, He, w.i.l.l.y-nilly, afoot must go.

Archbishop Turpin needs his aid: The golden helm is soon unlaced, The light, white hauberk soon unbraced; And gently, gently down he laid On the green turf the bishop's head; And then beseechingly he said,-- "'Ah! n.o.ble sir, your leave I crave The men we love, our comrades brave, All, all are dead; they must not lie Here thus neglected; wherefore I Will seek for them, each where he lies, And lay them out before your eyes.'

'Go,' said the bishop, 'and speed be thine Thank G.o.d! the field is thine and mine.'

"Sir Roland searched the plain, and found His comrade's body on the ground; Unto his heart he strained it tight, And bore it off, as best he might.

Upon a shield he lays his friend Beside the rest, and, for an end, The bishop gives them, all and one, Absolvement and a benison.

As Roland marks them lying there, His peers all dead--and Oliver, His mighty grief he cannot stay, And, w.i.l.l.y-nilly, swoons away.

"The bishop feeleth grief profound To see Sir Roland in a swound.

Through Roncesvalles, well he knows, A stream of running water flows, And fain would he a journey make To fetch thereof for Roland's sake, He totters forth; he makes essay; But all! his feeble limbs give way; Breaks his great heart; he falls and lies, Face downward, in death's agonies!

So Charles's soldier-priest is dead He who with mighty lance and sword And preacher's craft incessant warred Against the scorners of the Lord: G.o.d's benediction on his head!

Count Roland laid him to his rest Between his shoulders, on his breast, He crossed the hands so fine and fair, And, as his country's customs were, He made oration o'er him there 'Ah! n.o.ble knight, of n.o.ble race, I do commend thee to G.o.d's grace Sure never man of mortal birth Served Him so heartily on earth.

Thou hadst no peer in any clime To stoutly guard the Christian cause And turn bad men to Christian laws, Since erst the great Apostles' time.

Now rest thy soul from dolor free, And Paradise be oped to thee!'"

(A last encounter takes place: a Saracen left wounded on the battle-field, seeing Roland in a swoon, gets up, and approaches him, saying, "Vanquished, he is vanquished, the nephew of Charles! There is his sword, which I will carry off to Arabia!")

"And as he makes to draw the steel, A something doth Sir Roland feel; He opes his eyes, says nought but this, 'Thou art not one of us, I wis,'

Raises the horn he would not quit, And cracks the pagan's skull with it. . .

And then the touch of death that steals Down, down from head to heart he feels Under yon pine he hastes away On the green turf his head to lay Placing beneath him horn and sword, He turns towards the Paynim horde, And, there, beneath the pine, he sees A vision of old memories A thought of realms he helped to win, Of his sweet France, of kith and kin, And Charles, his lord, who nurtured him.

He sighs, and tears his eyes bedim.

Then, not unmindful of his case, Once more he sues to G.o.d for grace 'O Thou, true Father of us all, Who hatest lies, who erst did call The buried Lazarus from the grave, And Daniel from the lions save, From all the perils I deserve For sinful life my soul preserve!'

Then to his G.o.d outstretcheth he The glove from his right hand; and, see!

St. Gabriel taketh it instantly.

G.o.d sends a cherub-angel bright, And Michael, Saint of Peril hight; And Gabriel comes; up, up they rise, And bear the Count to Paradise."

It is useless to carry these quotations any further; they are sufficient to give an idea of the grand character of the poem in which so many traits of really touching affection and so many bursts of patriotic devotion and pious resignation are mingled with the merest brute courage.

Such, in its chief works, philosophical, historical, and poetical, was the literature which the middle ages bequeathed to the reign of Francis I. In history only, and in spite of the new character a.s.sumed afterwards by the French language, this literature has had the honor of preserving its nationality and its glory. Villehardouin, Joinville, Froissart, and Commynes have remained great writers. In philosophy and in poesy a profound revolution was approaching; the religious reform and the fine literary genius as well as the grand French language of the seventeenth century were preparing to rise above the intellectual horizon. But between the moment when such advances dawn and that when they burst forth there is nearly always a period of uncertain and unfruitful transition: and such was the first half of the sixteenth century, that is to say, the actual reign of Francis I.; it is often called the reign of the Renaissance, which certainly originated in his reign, but it did not grow and make any display until after him; the religious, philosophical, and poetical revolution, Calvin, Montaigne, and Ronsard, born in the earlier half of the seventeenth century, did not do anything that exercised any power until the later. One single poet, a third-rate one, Clement Marot, attained l.u.s.tre under Francis I. Rabelais is the only great prose writer who belongs strictly to that period. The scholars, the learned critics of what had been left by antiquity in general and by Greek and Roman antiquity in particular, Bude (Budaeus), J. C. Scaliger; Muretus, Danes (Danesius), Arnyot, Ramus (Peter la Ramee), Robert Estienne (Stepha.n.u.s), Vatable (Watebled), Cujas, and Turnebius make up the tale of literature specially belonging to and originating in the reign of Francis I., just as the foundation of the College Royal, which became the College de France, is his chief personal claim to renown in the service of science and letters.

Let us return to the poets of the actual reign of Francis I. The first we encounter speaks thus of himself:--

"I am not rich; that, certes, I confess; But, natheless, well born and n.o.bly bred; I'm read by both the people and n.o.blesse, Throughout the world: 'That's Clement,' it is said.

Men live their span; but I shall ne'er be dead.

And thou--thou hast thy meadow, well, and spring, Wood, field, and castle--all that wealth can bring.

There's just that difference 'twixt thee and me.

But what I am thou couldst not be: the thing Thou art, why, anybody else might be."

Now who was this who, with perfect confidence, indulged in such proud language? Was it a Homer, a Dante, a Corneille, one of those great poetical geniuses whose works can move a whole people, are addressed to all the world, and "will live forever"? No; it was a poet of the court and of the fashionable world of Paris, of Blois, and of Amboise, in the sixteenth century, a groom-of-the-chamber to Marguerite de Valois, and one of Francis I.'s favorites, who had written elegies, eclogues, epistles, complaints, roundelays, and epigrams on the incidents and for his masters and mistresses of the hour; France owed to him none of those great poetical works consecrated to description of the grand destinies and grand pa.s.sions of man, and to the future as well as to the writer's own time.

[Ill.u.s.tration: Clement Marot----162]

Clemont Marot, the son of a petty burgess of Cahors, named John Marot, himself a poet in a small way, who had lived some time at the court of Louis XII., under the patronage of Queen Anne of Bretagne, had a right to style himself, "well born and n.o.bly bred;" many of the petty burgesses of Cahors were of n.o.ble origin, and derived therefrom certain privileges; John Marot, by a frugal and regular life, had acquired and left to his son two estates in the neighborhood of Cahors, where, no doubt, Clement resided but little, for he lived almost constantly at the court, or wandering about Europe, in every place where at one time the fortunes of the king his protector and at another the storm of the nascent religious reform left him stranded w.i.l.l.y-nilly. He was present in 1525 at the battle of Pavia, where he was wounded and taken prisoner with his king, but soon released, since the Imperialists let go on easy terms gentlemen of whom it was impossible to make a rich booty. From that time we do not meet any more with Clement Marot in war or politics; to Marguerite de Valois, to adventures of gallantry, and to success in his mundane line of poesy his life was thenceforth devoted. The scandal of history has often been directed against his relations with his royal patroness; but there seems to be no real foundation for such a suspicion; the manners of the sixteenth century admitted of intimacies in language, and sometimes even of familiarities in procedure, contrasting strangely with demonstrations of the greatest respect, nay, humility. Clement Marot was the king of poesy and set the fashion of wit in his time; Marguerite had a generous and a lively sympathy with wit, talent, success, renown; the princess and the poet were mutually pleased with and flattered one another; and the liberties allowed to sympathy and flattery were great at that time, but far less significant than they would be in our day.

What were the cause, the degree, and the real value of this success and this renown of which Clement Marot made so much parade, and for which his contemporaries gave him credit? What change, what progress effected by him, during his lifetime, in French literature and the French language won for him the place he obtained and still holds in the opinion of the learned?

A poet who no more than Clement Marot produced any great poetical work, and was very different from him in their small way, Francis Villon, in fact, preceded him by about three quarters of a century. The most distinguished amongst the literary critics of our time have discussed the question as to which of the two, Villon or Marot, should be regarded as the last poet of the middle ages and the first of modern France.

M. Sainte-Beuve, without attempting to precisely solve that little problem, has distinguished and characterized the two poets with so much of truth and tact that there can be no hesitation about borrowing his words: "Was Villon," is the question he puts to himself, "an originator?

Did he create a style of poesy? Had he any idea of a literary reaction, as we should say nowadays? What is quite certain is, that he possessed original talent; that amidst all the execrable tricks wherein he delighted and wherein he was a master, he possessed the sacred spark.

. . . A licentious scamp of a student, bred at some shop in the Cite or the Place Maubert, he has a tone which, at least as much as that of Regnier, has a savor of the places the author frequented. The beauties whom he celebrates--and I blush for him--are none else than _la blanche Savetiere_ (the fair cobbleress), or _la gente Saul cissiere, du coin_ (the pretty Sausage girl at the corner). But he has invented for some of those natural regrets which incessantly recur in respect of vanished beauty and the flight of years a form of expression, truthful, charming, and airy, which goes on singing forever in the heart and ear of whosoever has once heard it. He has flashes, nothing more than flashes, of melancholy. . . . It is in reading the verses of Clement Marot that we have, for the first time as it seems to me, a very clear and distinct feeling of having got out from the circ.u.mbendibus of the old language, from the Gallic tangle. We are now in France, in the land and amidst the language of France, in the region of genuine French wit, no longer that of the boor, or of the student, or of the burgess, but of the court and good society. Good society, in poesy, was born with Marot, with Francis I., and his sister Marguerite, with the Renaissance: much will still have to be done to bring it to perfection, but it exists and will never cease again. . . . Marot, a poet of wits rather than of genius or of great talent, but full of grace and breeding, who has no pa.s.sion, but is not devoid of sensibility, has a way of his own of telling and saying things; he has a turn of his own; he is, in a word, the agreeable man, the gentleman-like man, who is bound to be pleasant and amusing, and who discharges his duty with an easy air and unexceptionable gallantry."

There we have exactly the new character which Marot, coming between Villon and Ronsard, gave in the sixteenth century to French poesy. We may be more exacting than M. Sainte-Beuve; we may regret that Marot, whilst rescuing it from the streets, confined it too much to the court; the natural and national range of poesy is higher and more extensive than that; the Hundred Years' War and Joan of Arc had higher claims. But it is something to have delivered poesy from coa.r.s.e vulgarity, and introduced refinement into it. Clement Marot rendered to the French language, then in labor of progression, and, one might say, of formation, eminent service: he gave it a naturalness, a clearness, an easy swing, and, for the most part, a correctness which it had hitherto lacked. It was reserved for other writers, in verse and prose, to give it boldness, the richness that comes of precision, elevation, and grandeur.

In 1534, amidst the first violent tempest of reform in France, Clement Marot, accused of heresy, prudently withdrew and went to seek an asylum at Ferrara, under the protection of the d.u.c.h.ess, Renee of France, daughter of Louis XII. He there met Calvin, who already held a high position amongst the Reformers, and who was then engaged on a translation of the Psalms in verse. The reformer talked to the poet about this grand Hebrew poesy, which, according to M. Villemain's impression, "has defrayed in sublime coin the demands of human imagination." Marot, on returning to France, found the College Royal recently inst.i.tuted there, and the learned Vatable [Francis Watebled, born at Gamaches, in Picardy, died at Paris in 1547] teaching Hebrew with a great attendance of pupils and of the curious. The professor engaged the poet to translate the Psalms, he himself expounding them to him word by word. Marot translated thirty of them, and dedicated them to Francis I., who not only accepted the dedication, but recommended the work and the author to Charles V., who was at that time making a friendly pa.s.sage through France on his way to put down the insurrection at Ghent. "Charles V. accepted the said translation graciously" [as appears by a letter in 1559 to Catherine de'

Medici from Villemadon, one of Marguerite of Navarre's confidential servants], "commended it both by words and by a present of two hundred doubloons, which he made to Marot, thus giving him courage to translate the rest of the Psalms, and praying him to send him as soon as possible the Psalm _Confitemini Domino, quoniam bonus_ [Trust in the Lord, for He is good], so fond was he of it." Singular fellow-feeling between Charles V. and his great adversary Luther, who said of that same psalm, "It is my friend; it has saved me in many a strait from which emperor, kings, sages, nor saints could have delivered me!" Clement Marot, thus aided and encouraged in this work which gave pleasure to Francis I. and Charles V., and must have been still more interesting to Calvin and Luther, prosecuted his work and published in 1541 the first thirty psalms; three years afterwards, in 1543, he added twenty others, and dedicated the collection "to the ladies of France," in an epistle wherein the following verses occur:

"Happy the man whose favored ear In golden days to come shall hear The ploughman, as he tills the ground, The tarter, as he drives his round, The shopman, as his task he plies, With psalms or sacred melodies Whiling the hours of toil away!

O, happy he who hears the lay Of shepherd and of shepherdess, As in the woods they sing and bless, And make the rocks and pools proclaim With them their great Creator's name!

O, can ye brook that G.o.d invite Them before you to such delight?

Begin, ladies, begin! . . ."

A century after Marot's time, in 1649, a pious and learned Catholic, G.o.deau, Bishop of Gra.s.se and member of the nascent French Academy, was in his turn translating the Psalms, and rendered full justice to the labors of the poet, his predecessor, and to the piety of the Reformers, in the following terms "Those whose separation from the church we deplore have rendered the version they make use of famous by the pleasing airs that learned musicians set them to when they were composed. To know them by heart is, amongst them, a sign of the communion to which they belong, and in the towns in which they are most numerous the airs may be heard coming from the mouths of artisans, and in the country from those of tillers."

In 1555, eight years after the death of Francis I., Estienne Pasquier wrote to Ronsard, "In good faith, there was never seen in France such a glut of poets. I fear that in the long run people will weary of them.

But it is a vice peculiar to us that as soon as we see anything succeeding prosperously for any one, everybody wants to join in."

Estienne Pasquier's fear was much better grounded after the death of Francis I., and when Ronsard had become the head of the poet-world, than it would have been in the first half of the sixteenth century. During the reign of Francis I. and after the date of Clement Marot, there is no poet of any celebrity to speak of, unless we except Francis I. himself and his sister Marguerite; and it is only in compliment to royalty's name that they need be spoken of. They, both of them, had evidently a mania for versifying, even in their most confidential communications, for many of their letters to one another, those during the captivity of Francis I.

at Madrid amongst the rest, are written in verse; but their verses are devoid of poesy; they are prose, often long-winded and frigid, and sometimes painfully labored. There is, however, a distinction to be made between the two correspondents. In the letters and verses of Marguerite there is seen gleaming forth here and there a sentiment of truth and tenderness, a free and graceful play of fancy. We have three collections of her writings: 1. her _Heptameron, ou les Sept Journees de la Reine de Navarre,_ a collection of sixty-eight tales more or less gallant, published for the first time in 1558, without any author's name; 2. her _OEuvres poetiques,_ which appeared at Lyons in 1547 and 1548, in consequence of her being alive, under the t.i.tle of _Les Marguerites de la Marguerite des Princesses_ (the Pearls of the Pearl of Princesses), and of which one of her grooms of the chamber was editor; in addition to which there is a volume of _Poesies inedites,_ collected by order of Marguerite herself, but written by the hand of her secretary John Frotte, and preserved at Paris amongst the ma.n.u.scripts of the Bibliotheque nationale; 3. the Collection of her Letters, published in 1841, by M. F.

Genin. This last collection is, morally as well as historically, the most interesting of the three. As for Francis I. himself, there is little, if anything, known of his posies beyond those which have been inserted in the _Doc.u.ments relatifs a sa Captivite a Madrid,_ published in 1847 by M. Champollion-Figeac; some have an historical value, either as regards public events or Francis I.'s relations towards his mother, his sister, and his mistresses; the most important is a long account of his campaign, in 1525, in Italy, and of the battle of Pavia; but the king's verses have even less poetical merit than his sister's.

Francis I.'s good will did more for learned and cla.s.sical literature than for poesy. Attention has already been drawn to the names of the princ.i.p.al masters in the great learned and critical school which devoted itself, in this reign, to the historical, chronological, philological, biographical, and literary study of Greek and Roman antiquity, both Pagan and Christian. It is to the labors of this school and to their results that the word Renaissance is justly applied, and that the honor is especially to be referred of the great intellectual progress made in the sixteenth century. Francis I. contributed to this progress, first by the intelligent sympathy he testified towards learned men of letters, and afterwards by the foundation of the _College Royal,_ an establishment of a special, an elevated, and an independent sort, where professors found a liberty protected against the routine, jealousy, and sometimes intolerance of the University of Paris and the Sorbonne. The king and his sister Marguerite often went to pay a visit, at his printing-place in St. Jean de Beauvais Street, to Robert Estienne (Stepha.n.u.s), the most celebrated amongst that family of printer-publishers who had so much to do with the resurrection of ancient literature. It is said that one day the king waited a while in the work-room, so as not to disturb Robert Estienne in the correction of a proof.

[Ill.u.s.tration: Francis I. waits for Robert Estienne----168]

When the violence bred of religious quarrels finally forced the learned and courageous printer to expatriate himself, his first care was to say, at the head of his apology, "When I take account of the war I have carried on with the Sorbonne for a s.p.a.ce of twenty years or thereabouts, I cannot sufficiently marvel how so small and broken-down a creature as I am had strength to maintain it. When I was seen being harried on all sides, how often have I been the talk on street and at banquets, whilst people said, 'It is all over with him; he is caught, he cannot escape; even if the king would, he could not save him.' . . . I wish to justify myself against the reproach of having left my country, to the hurt of the public weal, and of not having acknowledged the great liberality displayed towards me by the king; since it was a high honor for me that the king, having deigned to make me his printer, always kept me under his protection, in the face of all who envied me and wished me ill, and never ceased to aid me graciously in all sorts of ways."

The _College Royal,_ no less than Robert Estienne, met with obstacles and ill-wishers; it was William Bude (Budeaus) who first suggested the idea of the college to the king, primarily with the limited purpose of securing instruction in Greek and Hebrew, after the fashion of the College of Young Grecians and the College of the Three Languages (the Trilingual, Hebrew, Greek, and Latin), of which the former was founded at Rome by Leo X., the latter at Louvain by Canon Jerome Busleyden. Francis I. readily surrendered himself to more magnificent projects; he was anxious to erect a splendid building on the site of the Hotel de Nesle, and to put Erasmus at the head of the College Royal. War incessantly renewed and the nascent religious troubles interfered with his resolutions; but William Bude never ceased to urge upon the king an extension of the branches of learning in the establishment; and after the Peace of Cambrai in 1529, chairs of mathematics, Oriental languages, Latin oratory, Greek and Latin philosophy, and medicine were successively added to the chairs of Hebrew and Greek which had been the original nucleus of instruction in the College Royal. It continued to be an object of suspicion to the Sorbonne and of hesitation in the Parliament, to which royalty had recourse against the attacks of its adversaries.

But it had no lack of protectors, nevertheless: the Cardinal of Lorraine, Charles IX., and Catherine de' Medici herself supported it in its trials; and Francis I. had the honor of founding a great school of the higher sort of education, a school, which, throughout all the religious dissensions and all the political revolutions of France, has kept its position and independence, whatever may have been elsewhere, in the matter of public instruction, the system and the regimen of state establishments.

A few words have already been said about the development of the arts, especially architecture and sculpture, in the middle ages, and of the characteristics, original and national, Gallic and Christian, which belonged to them at this period, particularly in respect of their innumerable churches, great and small. A foreglance has been given of the alteration which was brought about in those characteristics, at the date of the sixteenth century, by the Renaissance, at the same time that the arts were made to shine with fresh and vivid l.u.s.tre. Francis I. was their zealous and lavish patron; he revelled in building and embellishing palaces, castles, and hunting-boxes, St. Germain, Chenonceaux, Fontainebleau, and Chambord; his chief councillors, Chancellor Duprat and Admiral Bonnivet, shared his taste and followed his example; several provinces, and the banks of the Loire especially, became covered with splendid buildings, bearing the marks of a complicated character which smacked of imitations from abroad. Italy, which, from the time of Charles VIII. and Louis XII., had been the object of French kings'

ambition and the scene of French wars, became also the school of French art; national and solemn Christian traditions were blended, whilst taking an altered form, with the Italian resuscitation of Greek and Roman antiquity. Italian artists, such as Rosso of Florence, Primatice of Bologna, Niccolo dell' Abbate of Modena, and Benvenuto Cellini of Florence, came and settled in France, and there inspired and carried out the king's projects and works. Leonardo da Vinci, full of years and discontented with his Italian patrons, accompanied Francis I. to France, and died in his arms at the castle of Clou, near Amboise, where he had fixed his residence. Some great French artists, such as the painter John Cousin and the sculptor John Goujon, strove ably to uphold the original character and merits of French art; but they could not keep themselves entirely aloof from the influence of this brilliant Italian art, for which Francis I.'s successors, even more than he, showed a zealous and refined attachment, but of which he was, in France, the first patron.

We will not quit the first half of the sixteenth century and the literary and philosophical Renaissance which characterizes that period, without a.s.signing a place therein at its proper date and in his proper rank to the name, the life, and the works of the man who was not only its most original and most eminent writer, but its truest and most vivid representative, Rabelais.

[Ill.u.s.tration: Rabelais----171]

Francis Rabelais, who was born at Chinon in 1495, and died at Paris in 1553, wandered during those fifty-eight years about France and Europe from town to town, from profession to profession, from good to bad and from bad to good estate; first a monk of the Cordeliers; then, with Pope Clement VII.'s authority, a Benedictine; then putting off the monk's habit and a.s.suming that of a secular priest in order to roam the world, "incurring," as he himself says, "in this vagabond life, the double stigma of suspension from orders and apostasy;" then studying medicine at Montpellier; then medical officer of the great hospital at Lyons, but, before long, superseded in that office "for having been twice absent without leave;" then staying at Lyons as a corrector of proofs, a compiler of almanacs, an editor of divers books for learned patrons, and commencing the publication of his _Vie tres-horrifique du grand Gargantua, pere de Pantagruel_ (Most horrifying life of the great Gargantua, father of Pantagruel), which was immediately proceeded against by the Sorbonne "as an obscene tale." On grounds of prudence or necessity Rabelais then quitted Lyons and set out for Rome as physician attached to the household of Cardinal John Du Bellay, Bishop of Paris and envoy from France to the Holy See; the which bishop "having relished the profound learning and competence of Rabelais, and having, besides, discovered in him fine humor and a conversation capable of diverting the blackest melancholy, retained him near his person in the capacity of physician in ordinary to himself and all his family, and held him ever afterwards in high esteem." After two years pa.s.sed at Rome, and after rendering all sorts of service in his patron's household, Rabelais, "feeling that the uproarious life he was leading and his licentious deeds were unworthy of a man of religion and a priest," asked Pope Paul III.

for absolution, and at the same time permission to resume the habit of St. Benedict, and to practise "for piety's sake, without hope of gain and in any and every place," the art of medicine, wherein he had taken, he said, the degrees of bachelor, licentiate, and doctor. A brief of Pope Paul III.'s, dated January 17, 1536, granted his request. Seventeen months afterwards, on the 22d of May, 1537, Rabelais reappears at Montpellier, and there receives, it is said, the degree of doctor, which he had already taken upon himself to a.s.sume. He pursues his life of mingled science and adventure, gives lessons, and gads about so much that "his doctor's gown and cap are preserved at Montpellier, according to tradition, all dirty and torn, but objects of respectful reminiscence."

In 1538 Rabelais leaves Montpellier, and goes to practise medicine at Narbonne, Castres, and Lyons. In 1540 he tires of it, resumes, as he had authority to do, the habit of a canon of St. Maur, and settles in that residence, "a paradise," as he himself says, "of salubrity, amenity, serenity, convenience, and all the chaste pleasures of agriculture and country-life." Between 1540 and 1551 he is, nevertheless, found once more wandering, far away from this paradise, in France, Italy, and, perhaps, England; he completes and publishes, under his own name, the _Faits et Dicts heroiques de Pantagruel,_ and obtains from Francis I. a faculty for the publication of "these two volumes not less useful than delightful, which the printers had corrupted and perverted in many pa.s.sages, to the great displeasure and detriment of the author, and to the prejudice of readers." The work made a great noise; the Sorbonne resolved to attack it, in spite of the king's approbation; but Francis I.

died on the 31st of March, 1547. Rabelais relapsed into his life of embarra.s.sment and vagabondage; on leaving France he had recourse, first at Metz and afterwards in Italy, to the a.s.sistance of his old and ever well-disposed patron, Cardinal John Du Bellay. On returning to France he obtained from the new king, Henry II., a fresh faculty for the printing of his books "in Greek, Latin, and Tuscan;" and, almost at the same time, on the 18th of January, 1551, Cardinal Du Bellay, Bishop of Paris, conferred upon him the cure of St. Martin at Meudon, "which he discharged," says his biographer Colletet, "with all the sincerity, all the uprightness, and all the charity that can be expected of a man who wishes to do his duty, and to the satisfaction of his flock."