of the founder of this microcosm is, to have a soul therein to be entertained, which is lodged there, as a guest with its host, (that) it may live there for a while. Life consisteth in blood, blood is the seat of the soul; therefore the chiefest work of the microcosm is, to be making blood continually.
At this forge are exercised all the members of the body; none is exempted from labour, each operates apart, and doth its proper office. And such is their heirarchy, that perpetually the one borrows from the other, the one lends the other, and the one is the other's debtor. The stuff and matter convenient, which nature giveth to be turned into blood, is bread and wine. All kind of nourishing victuals is understood to be comprehended in these two, and from hence in the Gothish tongue is called companage. To find out this meat and drink, to prepare and boil it, the hands are put to work, the feet do walk and bear up the whole bulk of the corporal mass; the eyes guide and conduct all; the appetite in the orifice of the stomach, by means of (a) little sourish black humour, called melancholy, which is transmitted thereto from the milt, giveth warning to shut in the food. The tongue doth make the first essay, and tastes it; the teeth do chew it, and the stomach doth receive, digest, and chylify it. The mesaraic veins suck out of it what is good and fit, leaving behind the excrements, which are, through special conduits for that purpose, voided by an expulsive faculty. Thereafter it is carried to the liver, where it being changed again, it by the virtue of that new transmutation becomes blood. What joy, conjecture you, will then be found amongst those officers when they see this rivulet of gold, which is their sole restorative? No greater is the joy of alchemists, when after long travail, toil, and expense they see in their furnaces the transmutation. Then is it that every member doth prepare itself, and strive anew to purify and to refine this treasure. The kidneys through the emulgent veins draw that aquosity from thence which you call urine, and there send it away through the ureters to be slipped downwards; where, in a lower receptacle, and proper for it, to wit, the bladder, it is kept, and stayeth there until an opportunity to void it out in his due time. The spleen draweth from the blood its terrestrial part, viz., the grounds, lees, or thick substance settled in the bottom thereof, which you term melancholy. The bottle of the gall subtracts from thence all the superfluous choler; whence it is brought to another shop or work-house to be yet better purified and fined, that is, the heart, which by its agitation of diastolic and systolic motions so neatly subtilizeth and inflames it, that in the right side ventricle it is brought to perfection, and through the veins is sent to all the members. Each parcel of the body draws it then unto itself, and after its own fashion is cherished and alimented by it. Feet, hands, thighs, arms, eyes, ears, back, breast, yea, all; and then it is, that who before were lenders, now become debtors. The heart doth in its left side ventricle so thinnify the blood, that it thereby obtains the name of spiritual; which being sent through the arteries to all the members of the body, serveth to warm and winnow the other blood which runneth through the veins. The lights never cease with its lappets and bellows to cool and refresh it, in acknowledgment of which good the heart, through the arterial vein, imparts unto it the choicest of its blood. At last it is made so fine and subtle within the rete mirabile, that thereafter those animal spirits are framed and composed of it, by means whereof the imagination, discourse, judgment, resolution, deliberation, ratiocination, and memory have their rise, actings, and operations.
Cops body, I sink, I drown, I perish, I wander astray, and quite fly out of myself when I enter into the consideration of the profound abyss of this world, thus lending, thus owing. Believe me, it is a divine thing to lend,--to owe, an heroic virtue. Yet is not this all. This little world thus lending, owing, and borrowing, is so good and charitable, that no sooner is the above-specified alimentation finished, but that it forthwith projecteth, and hath already forecast, how it shall lend to those who are not as yet born, and by that loan endeavour what it may to eternize itself, and multiply in images like the pattern, that is, children. To this end every member doth of the choicest and most precious of its nourishment pare and cut off a portion, then instantly despatcheth it downwards to that place where nature hath prepared for it very fit vessels and receptacles, through which descending to the genitories by long ambages, circuits, and flexuosities, it receiveth a competent form, and rooms apt enough both in man and woman for the future conservation and perpetuating of human kind. All this is done by loans and debts of the one unto the other; and hence have we this word, the debt of marriage. Nature doth reckon pain to the refuser, with a most grievous vexation to his members and an outrageous fury amidst his senses. But, on the other part, to the lender a set reward, accompanied with pleasure, joy, solace, mirth, and merry glee.
How Pantagruel altogether abhorreth the debtors and borrowers
I understand you very well, quoth Pantagruel, and take you to be very good at topics, and thoroughly affectioned to your own cause. But preach it up, and patrocinate it, prattle on it, and defend it as much as you will, even from hence to the next Whitsuntide, if you please so to do, yet in the end you will be astonished to find how you shall have gained no ground at all upon me, nor persuaded me by your fair speeches and smooth talk to enter never so little into the thraldom of debt. You shall owe to none, saith the holy Apostle, anything save love, friendship, and a mutual benevolence.
You serve me here, I confess, with fine graphides and diatyposes, descriptions and figures, which truly please me very well. But let me tell you, if you will represent unto your fancy an impudent blustering bully and an importunate borrower, entering afresh and newly into a town already advertised of his manners, you shall find that at his ingress the citizens will be more hideously affrighted and amazed, and in a greater terror and fear, dread, and trembling, than if the pest itself should step into it in the very same garb and accoutrement wherein the Tyanean philosopher found it within the city of Ephesus. And I am fully confirmed in the opinion, that the Persians erred not when they said that the second vice was to lie, the first being that of owing money. For, in very truth, debts and lying are ordinarily joined together. I will nevertheless not from hence infer that none must owe anything or lend anything. For who so rich can be that sometimes may not owe, or who can be so poor that sometimes may not lend?
Let the occasion, notwithstanding, in that case, as Plato very wisely sayeth and ordaineth in his laws, be such that none be permitted to draw any water out of his neighbour's well until first they by continual digging and delving into their own proper ground shall have hit upon a kind of potter's earth, which is called ceramite, and there had found no source or drop of water; for that sort of earth, by reason of its substance, which is fat, strong, firm, and close, so retaineth its humidity, that it doth not easily evaporate it by any outward excursion or evaporation.
In good sooth, it is a great shame to choose rather to be still borrowing in all places from everyone, than to work and win. Then only in my judgment should one lend, when the diligent, toiling, and industrious person is no longer able by his labour to make any purchase unto himself, or otherwise, when by mischance he hath suddenly fallen into an unexpected loss of his goods.
Howsoever, let us leave this discourse, and from henceforwards do not hang upon creditors, nor tie yourself to them. I make account for the time past to rid you freely of them, and from their bondage to deliver you. The least I should in this point, quoth Panurge, is to thank you, though it be the most I can do. And if gratitude and thanksgiving be to be estimated and prized by the affection of the benefactor, that is to be done infinitely and sempiternally; for the love which you bear me of your own accord and free grace, without any merit of mine, goeth far beyond the reach of any price or value. It transcends all weight, all number, all measure; it is endless and everlasting; therefore, should I offer to commensurate and adjust it, either to the size and proportion of your own noble and gracious deeds, or yet to the contentment and delight of the obliged receivers, I would come off but very faintly and flaggingly. You have verily done me a great deal of good, and multiplied your favours on me more frequently than was fitting to one of my condition. You have been more bountiful towards me than I have deserved, and your courtesies have by far surpassed the extent of my merits, I must needs confess it. But it is not, as you suppose, in the proposed matter. For there it is not where I itch, it is not there where it fretteth, hurts, or vexeth me; for, henceforth being quit and out of debt, what countenance will I be able to keep?