granted by Henry II. on August 6th, 1550, Cardinal de Chatillon present,
for the third book, which was dedicated, in an eight-lined stanza, to the
Spirit of the Queen of Navarre. These privileges, from the praises and
eulogies they express in terms very personal and very exceptional, are as
important in Rabelais' life as were, in connection with other matters, the
Apostolic Pastorals in his favour. Of course, in these the popes had not
to introduce his books of diversions, which, nevertheless, would have
seemed in their eyes but very venial sins. The Sciomachie of 1549, an
account of the festivities arranged at Rome by Cardinal du Bellay in honour
of the birth of the second son of Henry II., was addressed to Cardinal de
Guise, and in 1552 the fourth book was dedicated, in a new prologue, to
Cardinal de Chatillon, the brother of Admiral de Coligny.

These are no unknown or insignificant personages, but the greatest lords
and princes of the Church. They loved and admired and protected Rabelais,
and put no restrictions in his way. Why should we be more fastidious and
severe than they were? Their high contemporary appreciation gives much
food for thought.

There are few translations of Rabelais in foreign tongues; and certainly
the task is no light one, and demands more than a familiarity with ordinary
French. It would have been easier in Italy than anywhere else. Italian,
from its flexibility and its analogy to French, would have lent itself
admirably to the purpose; the instrument was ready, but the hand was not
forthcoming. Neither is there any Spanish translation, a fact which can be
more easily understood. The Inquisition would have been a far more serious
opponent than the Paris' Sorbonne, and no one ventured on the experiment.
Yet Rabelais forces comparison with Cervantes, whose precursor he was in
reality, though the two books and the two minds are very different. They
have only one point in common, their attack and ridicule of the romances of