[983] On the part filled by the sense of honour in the modern world, see Prévost-Paradol, La France Nouvelle, liv. iii. chap. 2.
[984] Compare what Mr. Darwin says of blushing in the ‘Expression of the Emotions,’ and of the relations between shame and conscience.
[985] Franc. Guicciardini, Ricordi Politici e Civili, n. 118 (Opere inedite, vol. i.).
[986] His closest counterpart is Merlinus Coccajus (Teofilo Folengo), whose Opus Maccaronicorum Rabelais certainly knew, and quotes more than once (Pantagruel, l. ii. ch. 1. and ch. 7, at the end). It is possible that Merlinus Coccajus may have given the impulse which resulted in Pantagruel and Gargantua.
[987] Gargantua, l. i. cap. 57.
[988] That is, well-born in the higher sense of the word, since Rabelais, son of the innkeeper of Chinon, has here no motive for assigning any special privilege to the nobility. The preaching of the Gospel, which is spoken of in the inscription at the entrance to the monastery, would fit in badly with the rest of the life of the inmates; it must be understood in a negative sense, as implying defiance of the Roman Church.
[989] See extracts from his diary in Delécluze, Florence et ses Vicissitudes, vol. 2.
[990] Infessura, ap. Eccard, Scriptt. ii. col. 1992. On F. C. see above, p. 108.
[991] This opinion of Stendhal (La Chartreuse de Parme, ed. Delahays, p. 335) seems to me to rest on profound psychological observation.
[992] Graziani, Cronaca di Perugia, for the year 1437 (Arch. Stor. xvi. i. p. 415).