An accessible, readable account of Rabelais, his work, his thought and his world.

"'Traditional' (i.e. medieval) gigantology, both scholarly and - to the extent that it existed - popular, was rooted in biblical and classical texts, and portrayed giants as depraved, evil, and godless: very different from what we see in Rabelais. Dante developed them as denizens of Hell. Giants were primarily antediluvian, and were generally understood as a race distinct from (or debased from) humanity. Key biblical giants included the nephilim (offspring of the 'sons of God and daughters of men' in Genesis 6) and the anakim (indigenous opposition to the settlement of Canaan in Numbers and Deuteronomy).

Twenty-two eminent scholars of Early Modernity offer a thorough examination of the art and the main themes of François Rabelais’s work in the larger context of European humanism.

Ces dernières années ont connu une activité fébrile dans l'édition et la traduction de l'oeuvre de Rabelais. C'est cette pratique, vue dans son historicité, que le présent recueil d'articles vise à repenser. Dans ce but, le recueil offre, dans la mesure du possible, le vaste panorama de l'édition et de la traduction rabelaisiennes: de la première édition de Claude Nourry (1534) au Rabelais informatisé et mis sur Internet (1996), de la première traduction (Johann Fischart) à la traduction la plus récente (Donald Frame). Le recueil bilingue (anglais et français) montre qu'au cours des siècles, l'oeuvre de Rabelais n'a cessé de lancer un défi aux éditeurs et aux traducteurs. Dans l'histoire universelle de l'édition et de la traduction, il s'avère que l'oeuvre rabelaisienne constitue une incontournable pierre de touche.

How is it possible, after four centuries, that a major episode in Rabelais's novels remains systematically misread? The episode, which playfully and grotesquely treats the relation of Carnival to Lent, occurs in Rabelais's Fourth Book, his last and most artfully crafted novel. Samuel Kinser argues that the text has been distorted because critics have not attended to the episode's performative as well as literary contexts, overlooking the innovative use Rabelais made in his work of his immediate world. In this original interpretation of the Fourth Book, Kinser evokes the gestures, games, and visual, oral, bodily semantics of Carnival and Lent as they were performed in Rabelais's day. He also underscores the importance to Rabelais of the invention of printing, an innovation which revolutionized the relationships of author and reader. Understanding this and fearing it, Rabelais adopted an extraordinary set of disguises as an author, disguises which in their bewildering interplay constitute the truest sense of his carnival. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.

In this study, Professor Masters looks beyond the few critical attempts that heretofore have analyzed only isolated aspects of Platonism and Hermetism in Rabelaisian literature. He examines the closely related themes of Platonism, the Dionysian mysteries, and the Hermetic sciences in Rabelais's work and concludes that Rabelais shared with the Platonic-Hermetic tradition both its dialectic and perception of man's position in the universe. In the perspective of Platonic dialectic, Professor Masters analyzes Rabelaisian allegory, symbolism, and imagery as a play on appearance and reality. Through the allegorical myths of Gargantua and Pantagruel, Rabelais rejects the seemingly dichotomous extremes of materialism and ascetic spiritualism, while his philosophy of Pantagruélisme shows a positive acceptance of both the physical world and contemplative thought. Through the symbolism of wine, Rabelais manifests the Platonic ideal of Love-Harmony-Order on the literal level of conviviality, in the philosophical dialogue of the symposium, and in the intuitive dialectic of Socratic contemplation. In Rabelais's view, man can achieve self-knowledge only through reasonable control and by actively establishing a balance with society, nature, and God. The magus may diabolically use the "sciences" of astrology, magic, alchemy, and the Cabala in an attempt to subject the world to his own will, or he may achieve unity with himself and his total environment by restoring in himself the harmonious order he finds in the cosmos. In an appendix, Professor Masters examines the continuity of the several themes of the Platonic-Hermetic tradition as they occur in the five books of the Rabelaisian corpus. He concludes, as two corollaries of the main thesis, that their constant recurrence demonstrates the thematic unity of the five books and the authenticity of Book Five.