第22章

Whether or not the Moors left behind any traces of their blood, they left behind, at least, traces of their learning; for the university of Montpellier claimed to have been founded by Moors at a date of altogether abysmal antiquity. They looked upon the Arabian physicians of the Middle Age, on Avicenna and Averrhoes, as modern innovators, and derived their parentage from certain mythic doctors of Cordova, who, when the Moors were expelled from Spain in the eighth century, fled to Montpellier, bringing with them traditions of that primaeval science which had been revealed to Adam while still in Paradise; and founded Montpellier, the mother of all the universities in Europe. Nay, some went farther still, and told of Bengessaus and Ferragius, the physicians of Charlemagne, and of Marilephus, chief physician of King Chilperic, and even--if a letter of St. Bernard's was to be believed--of a certain bishop who went as early as the second century to consult the doctors of Montpellier;and it would have been in vain to reply to them that in those days, and long after them, Montpellier was not yet built. The facts are said to be: that as early as the beginning of the thirteenth century Montpellier had its schools of law, medicine, and arts, which were erected into a university by Pope Nicholas IV. in 1289.

The university of Montpellier, like--I believe--most foreign ones, resembled more a Scotch than an English university. The students lived, for the most part, not in colleges, but in private lodgings, and constituted a republic of their own, ruled by an abbe of the scholars, one of themselves, chosen by universal suffrage. A terror they were often to the respectable burghers, for they had all the right to carry arms; and a plague likewise, for, if they ran in debt, their creditors were forbidden to seize their books, which, with their swords, were generally all the property they possessed.

If, moreover, anyone set up a noisy or unpleasant trade near their lodgings, the scholars could compel the town authorities to turn him out. They were most of them, probably, mere boys of from twelve to twenty, living poorly, working hard, and--those at least of them who were in the colleges--cruelly beaten daily, after the fashion of those times; but they seem to have comforted themselves under their troubles by a good deal of wild life out of school, by rambling into the country on the festivals of the saints, and now and then by acting plays; notably, that famous one which Rabelais wrote for them in 1531: "The moral comedy of the man who had a dumb wife;" which "joyous PATELINAGE" remains unto this day in the shape of a well-known comic song. That comedy young Rondelet must have seen acted.

The son of a druggist, spicer, and grocer--the three trades were then combined--in Montpellier, and born in 1507, he had been destined for the cloister, being a sickly lad. His uncle, one of the canons of Maguelonne, near by, had even given him the revenues of a small chapel--a job of nepotism which was common enough in those days. But his heart was in science and medicine. He set off, still a mere boy, to Paris to study there; and returned to Montpellier, at the age of eighteen, to study again.

The next year, 1530, while still a scholar himself, he was appointed procurator of the scholars--a post which brought him in a small fee on each matriculation--and that year he took a fee, among others, from one of the most remarkable men of that or of any age, Francois Rabelais himself.

And what shall I say of him?--who stands alone, like Shakespeare, in his generation; possessed of colossal learning--of all science which could be gathered in his days--of practical and statesmanlike wisdom--of knowledge of languages, ancient and modern, beyond all his compeers--of eloquence, which when he speaks of pure and noble things becomes heroic, and, as it were, inspired--of scorn for meanness, hypocrisy, ignorance--of esteem, genuine and earnest, for the Holy Scriptures, and for the more moderate of the Reformers who were spreading the Scriptures in Europe,--and all this great light wilfully hidden, not under a bushel, but under a dunghill. He is somewhat like Socrates in face, and in character likewise; in him, as in Socrates, the demigod and the satyr, the man and the ape, are struggling for the mastery. In Socrates, the true man conquers, and comes forth high and pure; in Rabelais, alas! the victor is the ape, while the man himself sinks down in cynicism, sensuality, practical jokes, foul talk. He returns to Paris, to live an idle, luxurious life; to die--says the legend--saying, "I go to seek a great perhaps," and to leave behind him little save a school of Pantagruelists--careless young gentlemen, whose ideal was to laugh at everything, to believe in nothing, and to gratify their five senses like the brutes which perish. There are those who read his books to make them laugh; the wise man, when he reads them, will be far more inclined to weep. Let any young man who may see these words remember, that in him, as in Rabelais, the ape and the man are struggling for the mastery. Let him take warning by the fate of one who was to him as a giant to a pigmy; and think of Tennyson's words -Arise, and fly The reeling faun, the sensual feast;Strive upwards, working out the beast, And let the ape and tiger die.

But to return. Down among them there at Montpellier, like a brilliant meteor, flashed this wonderful Rabelais, in the year 1530.

He had fled, some say, for his life. Like Erasmus, he had no mind to be a martyr, and he had been terrified at the execution of poor Louis de Berquin, his friend, and the friend of Erasmus likewise.