الفصل الفصل 108 · How Pantagruel adviseth Panu

Chapter 3.XVI.

How Pantagruel adviseth Panurge to consult with the Sibyl of Panzoust.

A little while thereafter Pantagruel sent for Panurge and said unto him,

The affection which I bear you being now inveterate and settled in my mind

by a long continuance of time, prompteth me to the serious consideration of

your welfare and profit; in order whereto, remark what I have thought

thereon. It hath been told me that at Panzoust, near Crouly, dwelleth a

very famous sibyl, who is endowed with the skill of foretelling all things

to come. Take Epistemon in your company, repair towards her, and hear what

she will say unto you. She is possibly, quoth Epistemon, some Canidia,

Sagana, or Pythonissa, either whereof with us is vulgarly called a witch,

--I being the more easily induced to give credit to the truth of this

character of her, that the place of her abode is vilely stained with the

abominable repute of abounding more with sorcerers and witches than ever

did the plains of Thessaly. I should not, to my thinking, go thither

willingly, for that it seems to me a thing unwarrantable, and altogether

forbidden in the law of Moses. We are not Jews, quoth Pantagruel, nor is

it a matter judiciously confessed by her, nor authentically proved by

others that she is a witch. Let us for the present suspend our judgment,

and defer till after your return from thence the sifting and garbling of

those niceties. Do we know but that she may be an eleventh sibyl or a

second Cassandra? But although she were neither, and she did not merit the

name or title of any of these renowned prophetesses, what hazard, in the

name of God, do you run by offering to talk and confer with her of the

instant perplexity and perturbation of your thoughts? Seeing especially,

and which is most of all, she is, in the estimation of those that are

acquainted with her, held to know more, and to be of a deeper reach of

understanding, than is either customary to the country wherein she liveth

or to the sex whereof she is. What hindrance, hurt, or harm doth the

laudable desire of knowledge bring to any man, were it from a sot, a pot, a

fool, a stool, a winter mitten, a truckle for a pulley, the lid of a

goldsmith’s crucible, an oil-bottle, or old slipper? You may remember to

have read, or heard at least, that Alexander the Great, immediately after

his having obtained a glorious victory over the King Darius in Arbela,

refused, in the presence of the splendid and illustrious courtiers that

were about him, to give audience to a poor certain despicable-like fellow,

who through the solicitations and mediation of some of his royal attendants

was admitted humbly to beg that grace and favour of him. But sore did he

repent, although in vain, a thousand and ten thousand times thereafter, the

surly state which he then took upon him to the denial of so just a suit,

the grant whereof would have been worth unto him the value of a brace of

potent cities. He was indeed victorious in Persia, but withal so far

distant from Macedonia, his hereditary kingdom, that the joy of the one did

not expel the extreme grief which through occasion of the other he had

inwardly conceived; for, not being able with all his power to find or

invent a convenient mean and expedient how to get or come by the certainty

of any news from thence, both by reason of the huge remoteness of the

places from one to another, as also because of the impeditive interposition

of many great rivers, the interjacent obstacle of divers wild deserts, and

obstructive interjection of sundry almost inaccessible mountains,--whilst

he was in this sad quandary and solicitous pensiveness, which, you may

suppose, could not be of a small vexation to him, considering that it was a

matter of no great difficulty to run over his whole native soil, possess

his country, seize on his kingdom, install a new king in the throne, and

plant thereon foreign colonies, long before he could come to have any

advertisement of it: for obviating the jeopardy of so dreadful

inconveniency, and putting a fit remedy thereto, a certain Sidonian

merchant of a low stature but high fancy, very poor in show, and to the

outward appearance of little or no account, having presented himself before

him, went about to affirm and declare that he had excogitated and hit upon

a ready mean and way by the which those of his territories at home should

come to the certain notice of his Indian victories, and himself be

perfectly informed of the state and condition of Egypt and Macedonia within

less than five days. Whereupon the said Alexander, plunged into a sullen

animadvertency of mind, through his rash opinion of the improbability of

performing a so strange and impossible-like undertaking, dismissed the

merchant without giving ear to what he had to say, and vilified him. What

could it have cost him to hearken unto what the honest man had invented and

contrived for his good? What detriment, annoyance, damage, or loss could

he have undergone to listen to the discovery of that secret which the good

fellow would have most willingly revealed unto him? Nature, I am

persuaded, did not without a cause frame our ears open, putting thereto no

gate at all, nor shutting them up with any manner of enclosures, as she

hath done unto the tongue, the eyes, and other such out-jetting parts of

the body. The cause, as I imagine, is to the end that every day and every

night, and that continually, we may be ready to hear, and by a perpetual

hearing apt to learn. For, of all the senses, it is the fittest for the

reception of the knowledge of arts, sciences, and disciplines; and it may

be that man was an angel, that is to say, a messenger sent from God, as

Raphael was to Tobit. Too suddenly did he contemn, despise, and misregard

him; but too long thereafter, by an untimely and too late repentance, did

he do penance for it. You say very well, answered Epistemon, yet shall you

never for all that induce me to believe that it can tend any way to the

advantage or commodity of a man to take advice and counsel of a woman,

namely, of such a woman, and the woman of such a country. Truly I have

found, quoth Panurge, a great deal of good in the counsel of women, chiefly

in that of the old wives amongst them; for every time I consult with them I

readily get a stool or two extraordinary, to the great solace of my bumgut

passage. They are as sleuthhounds in the infallibility of their scent, and

in their sayings no less sententious than the rubrics of the law.

Therefore in my conceit it is not an improper kind of speech to call them

sage or wise women. In confirmation of which opinion of mine, the

customary style of my language alloweth them the denomination of presage

women. The epithet of sage is due unto them because they are surpassing

dexterous in the knowledge of most things. And I give them the title of

presage, for that they divinely foresee and certainly foretell future

contingencies and events of things to come. Sometimes I call them not

maunettes, but monettes, from their wholesome monitions. Whether it be so,

ask Pythagoras, Socrates, Empedocles, and our master Ortuinus. I

furthermore praise and commend above the skies the ancient memorable

institution of the pristine Germans, who ordained the responses and

documents of old women to be highly extolled, most cordially reverenced,

and prized at a rate in nothing inferior to the weight, test, and standard

of the sanctuary. And as they were respectfully prudent in receiving of

these sound advices, so by honouring and following them did they prove no

less fortunate in the happy success of all their endeavours. Witness the

old wife Aurinia, and the good mother Velled, in the days of Vespasian.

You need not any way doubt but that feminine old age is always fructifying

in qualities sublime--I would have said sibylline. Let us go, by the help,

let us go, by the virtue of God, let us go. Farewell, Friar John, I

recommend the care of my codpiece to you. Well, quoth Epistemon, I will

follow you, with this protestation nevertheless, that if I happen to get a

sure information, or otherwise find that she doth use any kind of charm or

enchantment in her responses, it may not be imputed to me for a blame to

leave you at the gate of her house, without accompanying you any further

in.