Fortunately for him, his wit, gaiety, and acquirements had made him friends who were powerful enough to obtain his release. These were the Du Bellays already mentioned, and Andre Tiraqueau, chief judge of the province, to whom one of Rabelais's Latin letters is addressed;—a man of learning, it would appear, and an upright judge. The letter is addressed, "Andreo Tiraquello, equissimo judici, apud Pictones," and commences "Tiraquello doctissime." Their influence obtained not only his liberty, but the pope's (Clement VII.) licence to pass from the cordeliers of Fontenaye-le-Compte, to a convent of Benedictines at Maillezieux in the same province. This latter order has been distinguished for learning, and deserves respectful and grateful mention for its share in the preservation of the classic remains of antiquity. It was, no doubt, more agreeable, or less disagreeable, to Rabelais than that which he had left; but wholly disgusted with the monastic life, he soon threw off the frock and cowl, left the convent of his own will and pleasure, without licence or dispensation from his superiors, and for some time led a wandering life as a secular priest.
We next find him divested wholly of the sacerdotal character; and studying medicine at Montpelier. The date of this transition, as too frequently happens in the life of Rabelais, cannot be determined. He, however, pursued his studies, took his successive degrees of bachelor, licentiate, and doctor, and was, after some time, appointed a professor. He lectured, it appears from his letters of a subsequent date, chiefly on the works of Hippocrates and Galen. His superior knowledge of the Greek language enabled him to correct the faults of omission, falsification, and interpolation, committed by former translators of Hippocrates; and he executed this task, he says, by the most careful and minute collation of the text with the best copies of the original. "If this be a fault," says he, speaking of preceding mistranslations, "in other books, it is a crime in books of medicine; for in these the addition or omission of the least word, the misplacing even of a point, compromises the lives of thousands." Accordingly, his edition of Hippocrates, subsequently published by him at Lyons, has been highly prized by physicians and scholars.
Rabelais had less difficulty in restoring and elucidating the text, than in bringing into practice the better medical system of the father of the art. He complains, in his Latin epistle to Tiraqueau, at some length, but in substance, that though the age boasted many learned and enlightened men, yet the multitude was in worse than Cimmerian darkness—the many so besotted by the errors, however gross, which they had first imbibed, and by the books, however absurd, which they had first read, as to seem irremediably blind to reason and truth—clinging to ignorance and absurdity, like those shipwrecked persons who trust to a beam or a rag of the vessel which had split, instead of making aneffort themselves to swim, and finding out their mistake only when they are hopelessly sinking.—Mountebanks and astrologers (he adds) were preferred to learned physicians, even by the great.
But his capacity and zeal were held in just estimation by the medical faculty of Montpelier.—The chancellor Duprat having, for some reason now unknown, deprived that body of its privileges, or, according to Nicéron, one college only having suffered deprivation, Rabelais was deputed to solicit their restoration. There is a current anecdote of the strange mode which he took to introduce himself to the chancellor.—Arrived at the chancellor's door, he spoke Latin to the porter, who, it may be supposed, did not understand him; a person who understood Latin presenting himself, Rabelais spoke to him in Greek; to a person who understood Greek, he spoke Hebrew; and so on, through several other languages and interpreters, until the singularity of the circumstance reached the great man, and Rabelais was invited to his presence. This is in the last degree improbable. Cardinal du Bellay, his patron, was then bishop of Paris, in high favour at the court of Francis I., and, doubtless, ready to present him in a manner much more conducive to the success of his mission. The ridiculous invention was suggested by a passage of Rabelais, in which Panurge addresses Pantagruel, on their first meeting, in thirteen different languages, dead and living, not including French. Rabelais, however, pleaded the cause of the faculty of Montpelier so well, that its privileges were restored, and he was received by his colleagues on his return with unprecedented honours. So great was the estimation in which he was held henceforth, and the reverence for him after his departure, that every student put on Rabelais's scarlet gown when taking his degree of doctor. This curious usage continued from the time of Rabelais down to the Revolution. The gown latterly used was not the identical one of Rabelais. The young doctors, in their enthusiasm for its first wearer, carried off each a piece, by way of relic, until, in process of time, it reached only to the hips, and a new garment was substituted.
Rabelais, having left Montpelier, appears next at Lyons, where he practised as a physician, and published his editions of Hippocrates and Galen, with some minor pieces, including almanacks, which prove him conversant with the science of astronomy. One almanack bearing his name is pronounced spurious, on the ground of his being made to describe himself as "physician and astrologer." He treated the pretended science of astrology with derision. This would add nothing to his reputation in a later age; but, considering the number of his contemporaries, otherwise enlightened, who were not proof against this weakness, it proves him to have been one of those superior spirits whose views are in advance of their generation.
Cardinal du Bellay was sent ambassador by Francis I. to the court of Rome in 1534, and attached Rabelais as physician to his suite. He appears to have made two visits to Italy with the cardinal at this period, but there are no traces by which they can be distinguished, nor is it very material. It is made a question in one of the most recent sketches of the life of Rabelais, whether he attended the ambassador as physician or buffoon. His letters, addressed from Rome, to his friend the bishop of Maillezieux, furnish decisive evidence of his being a a person treated with respect and confidence, independently of the known friendship of the cardinal. They are the letters of a man of business, well informed of all that was passing, and trusted with state secrets. He alludes, in one letter, to the quarrels of Paul III. (now pope) and Henry VIII. It appears that the cardinal du Bellay and the bishop of Mâcon opposed and retarded, in the consistory, the bull of excommunication against Henry, as an invasion of the rights and interests of Francis I. Writing of the pope, and to a bishop, he treats him as a temporal prince, with the freedom of one man of sense and frankness writing to another, but without the least approach to levity.
We pass over the gross and idle buffooneries which Rabelais is said to have permitted himself at his first audience of the pope, and towards his person. They are too coarse to be mentioned, and too inconsistent with the probabilities of place and person to be believed. One anecdote only may be excepted, as not altogether incredible. The pope, it is said, expressed his willingness to grant Rabelais a favour, and he, in reply, begged his holiness to excommunicate him. Being asked why he preferred so strange a request, he accounted for it by saying, that some very honest gentlemen of his acquaintance in Touraine had been burned, and finding it a common saying in Italy, when a faggot would not take fire, that it was excommunicated by the pope's own mouth, he wished to be rendered incombustible by the same process. Rabelais appears to have indulged and recommended himself by his writ and gaiety at Rome; and it is not absolutely incredible that he may have gone this length with Paul III., who was a bad politician rather than a persecutor. But it is still unlikely, that whilst he was soliciting absolution from one excommunication, which he had already incurred by his apostacy from his monastic vows, he should request the favour of another, even in jest. It appears untrue that he gave offence by his buffooneries, and was punished or disgraced. This assertion is negatived by his letters, and, more conclusively, by the pope's granting him the bull of absolution, which he had been soliciting for some time.
Rabelais returned to Lyons after his first visit to Rome. After the second, he appears to have gone to Paris. No credit is due to the ridiculous artifice by which, it has been stated so often in print, he got over the payment of his hotel bill at Lyons, and travelled on to Paris at the public charge. He made up, it is pretended, several small packets, and employed a boy, the son of his hostess, to write on them "poison for the king," "poison for the queen," &c. through the whole royal family. His injunctions of secrecy of course ensured the disclosure of the secret by the young amanuensis to his mother, and Rabelais was conveyed a state prisoner to the capital. Arrived at Paris, and at court too, he proved the innocuous quality of his packets, and amused Francis I. by swallowing the contents. It has been justly remarked by Voltaire, that at a moment when the recent death of the dauphin had taken place under the suspicion of poison, this freak would have subjected Rabelais to be questioned upon the rack. Other ridiculous expedients, said to have been used by him, to extricate himself from his tavern bills, when he was without money to pay them, are undeserving of notice. There is no good evidence of his having been at any time under the necessity of resorting to them. His letters from Rome to the bishop of Maillezieux, of whom he was the pensioner, make it appear that his mode of life there was frugal and regular. But the common source of all these impertinent fictions is the mistake, as we have already said, of confounding an author with his book. Rabelais, the eulogist of debts and drunkenness, the high priest of "the oracle of the holy bottle," must of course have been reduced to such expedients! There cannot be a greater error. Doctor Arbuthnot, who approached the broad humour of Rabelais, even nearer than Swift, was remarkable for the gravity of his character and deportment.
Cardinal du Bellay, on his return from Rome to Paris, took Rabelais into his family, as his physician, his librarian, his reader, and his friend. It is stated, that he confided to him even the government of his household; which is itself a proof that Rabelais was not the reckless, dissolute buffoon he is represented. The cardinal's regard for him did not rest here. He obtained from the pope a bull, which secularized the abbey of St. Maur-des-Fosses, in his diocese of Paris, and conferred it on Rabelais. The next favour bestowed upon Rabelais by his patron was the cure or rectory of Meudon, which he held to his death, and from which he is familiarly styled "Le curé de Meudon."