Chapter VII: Part 7

The more dangerous the sport the more it was indulged in by military men. The Chronicles of the Monk of Saint-Gall describe an adventure which befell Charlemagne on the occasion of his setting out with his huntsmen and hounds in order to chase an enormous bear which was the terror of the Vosges. The bear, after having disabled numerous dogs and hunters, found himself face to face with the Emperor, who alone dared to stand up before him. A fierce combat ensued on the summit of a rock, in which both were locked together in a fatal embrace. The contest ended by the death of the bear, Charles striking him with his dagger and hurling him down the precipice. On this the hills resounded with the cry of "Vive Charles le Grand!" from the numerous huntsmen and others who had assembled; and it is said that this was the first occasion on which the companions of the intrepid monarch gave him the title of _Grand_ (Magnus), so from that time King Charles became King _Charlemagne_.

This prince was most jealous of his rights of hunting, which he would waive to no one. For a long time he refused permission to the monks of the Abbey of St. Denis, whom he nevertheless held in great esteem, to have some stags killed which were destroying their forests. It was only on condition that the flesh of these animals would serve as food to the monks of inferior order, and that their hides should be used for binding the missals, that he eventually granted them permission to kill the offending animals (Fig. 138).

If we pass from the ninth to the thirteenth century, we find that Louis IX., king of France, was as keen a sportsman and as brave a warrior as any of his ancestors. He was, indeed, as fond of hunting as of war, and during his first crusade an opportunity occurred to him of hunting the lion. "As soon as he began to know the country of Cesarea," says Joinville, "the King set to work with his people to hunt lions, so that they captured many; but in doing so they incurred great bodily danger. The mode of taking them was this: They pursued them on the swiftest horses. When they came near one they shot a bolt or arrow at him, and the animal, feeling himself wounded, ran at the first person he could see, who immediately turned his horse's head and fled as fast as he could. During his flight he dropped a portion of his clothing, which the lion caught up and tore, thinking it was the person who had injured him; and whilst the lion was thus engaged the hunters again approached the infuriated animal and shot more bolts and arrows at him. Soon the lion left the cloth and madly rushed at some other hunter, who adopted the same strategy as before. This was repeated until the animal succumbed, becoming exhausted by the wounds he had received."

Notwithstanding the passion which this king had for hunting, he was the first to grant leave to the bourgeoisie to enjoy the sport. The condition he made with them was that they should always give a haunch of any animal killed to the lord of the soil. It is to this that we must trace the origin of giving the animal's foot to the huntsman or to the person who has the lead of the hunting party.

Louis XI., however, did not at all act in this liberal manner, and although it might have been supposed that the incessant wars and political intrigues in which he was constantly engaged would have given him no time for amusements of this kind, yet he was, nevertheless, the keenest sportsman of his day. This tyrant of the Castle of Plessis-les-Tours, who was always miserly, except in matters of hunting, in which he was most lavish, forbade even the higher classes to hunt under penalty of hanging. To ensure the execution of his severe orders, he had all the castles as well as the cottages searched, and any net, engine, or sporting arm found was immediately destroyed. His only son, the heir to the throne, was not exempted from these laws. Shut up in the Castle of Amboise, he had no permission to leave it, for it was the will of the King that the young prince should remain ignorant of the noble exercises of chivalry. One day the Dauphin prayed his governor, M. du Bouchage, with so much earnestness to give him an idea of hunting, that this noble consented to make an excursion into the neighbouring wood with him. The King, however, managed to find it out, and Du Bouchage had great difficulty in keeping his head on his shoulders.

One of the best ways of pleasing Louis XI. was to offer him some present relating to his favourite pastime, either pointers, hounds, falcons, or varlets who were adepts in the art of venery or hawking (Figs. 139 and 140). When the cunning monarch became old and infirm, in order to make his enemies believe that he was still young and vigorous, he sent messengers everywhere, even to the most remote countries, to purchase horses, dogs, and falcons, for which, according to Comines, he paid large sums (Fig. 141).

On his death, the young prince, Charles VIII., succeeded him, and he seems to have had an innate taste for hunting, and soon made up for lost time and the privation to which his father had subjected him. He hunted daily, and generously allowed the nobles to do the same. It is scarcely necessary to say that these were not slow in indulging in the privilege thus restored to them, and which was one of their most ancient pastimes and occupations; for it must be remembered that, in those days of small intellectual culture, hunting must have been a great, if not at times the only, resource against idleness and the monotony of country life.

Everything which related to sport again became the fashion amongst the youth of the nobility, and their chief occupation when not engaged in war. They continued as formerly to invent every sort of sporting device. For example, they obtained from other countries traps, engines, and hunting-weapons; they introduced into France at great expense foreign animals, which they took great pains in naturalising as game or in training as auxiliaries in hunting. After having imported the reindeer from Lapland, which did not succeed in their temperate climate, and the pheasant from Tartary, with which they stocked the woods, they imported with greater success the panther and the leopard from Africa, which were used for furred game as the hawk was for feathered game. The mode of hunting with these animals was as follows: The sportsmen, preceded by their dogs, rode across country, each with a leopard sitting behind him on his saddle. When the dogs had started the game the leopard jumped off the saddle and sprang after it, and as soon as it was caught the hunters threw the leopard a piece of raw flesh, for which he gave up the prey and remounted behind his master (Fig. 142)

Louis XI., Charles VIII., and Louis XII. often hunted thus. The leopards, which formed a part of the royal venery, were kept in an enclosure of the Castle of Amboise, which still exists near the gate _des Lions_, so called, no doubt, on account of these sporting and carnivorous animals being mistaken for lions by the common people. There, were, however, always lions in the menageries of the kings of France.

Francis I. was quite as fond of hunting as any of his predecessors. His innate taste for sport was increased during his travels in Italy, where he lived with princes who displayed great splendour in their hunting equipages. He even acquired the name of the _Father of Sportsmen_. His _netting_ establishment alone, consisted of one captain, one lieutenant, twelve mounted huntsmen, six varlets to attend the bloodhounds; six whips, who had under their charge sixty hounds; and one hundred bowmen on foot, carrying large stakes for fixing the nets and tents, which were carried by fifty six-horsed chariots. He was much pleased when ladies followed the chase; and amongst those who were most inclined to share its pleasures, its toils, and even its perils, was Catherine de Medicis, then Dauphine, who was distinguished for her agility and her graceful appearance on horseback, and who became a thorough sportswoman.

The taste for hunting having become very general, and the art being considered as the most noble occupation to which persons could devote themselves, it is not surprising to find sporting works composed by writers of the greatest renown and of the highest rank. The learned William Budé, whom Erasmus called the _wonder of France_, dedicated to the children of Francis I. the second book of his "Philologie," which contains a treatise on stag-hunting. This treatise, originally written in Latin, was afterwards translated into French by order of Charles IX., who was acknowledged to be one of the boldest and most scientific hunters of his time. An extraordinary feat, which has never been imitated by any one, is recorded of him, and that was, that alone, on horseback and without dogs, he hunted down a stag. The "Chasse Royale," the authorship of which is attributed to him, is replete with scientific information. "Wolf-hunting," a work by the celebrated Clamorgan, and "Yenery," by Du Fouilloux, were dedicated to Charles IX., and a great number of special treatises on such subjects appeared in his reign.

His brother, the effeminate Henry III., disliked hunting, as he considered it too fatiguing and too dangerous.

On the other hand, according to Sully, Henry IV., _le Béarnais_, who learned hunting in early youth in the Pyrenees, "loved all kinds of sport, and, above all, the most fatiguing and adventurous pursuits, such as those after wolves, bears, and boars." He never missed a chance of hunting, "even when in face of an enemy. If he knew a stag to be near, he found time to hunt it," and we find in the "Memoirs of Sully " that the King hunted the day after the famous battle of Ivry.

One day, when he was only King of Navarre, he invited the ladies of Pau to come and see a bear-hunt. Happily they refused, for on that occasion their nerves would have been put to a serious test. Two bears killed two of the horses, and several bowmen were hugged to death by the ferocious animals. Another bear, although pierced in several places, and having six or seven pike-heads in his body, charged eight men who were stationed on the top of a rock, and the whole of them with the bear were all dashed to pieces down the precipice. The only point in which Louis XIII. resembled his father was his love of the chase, for during his reign hunting continued in France, as well as in other countries, to be a favourite royal pastime.

We have remarked that St. Germain d'Auxerre, who at a certain period was the patron of sportsmen, made hunting his habitual relaxation. He devoted himself to it with great keenness in his youth, before he became bishop, that is, when he was Duke of Auxerre and general of the troops of the provinces. Subsequently, when against his will he was raised to the episcopal dignity, not only did he give up all pleasures, but he devoted himself to the strictest religious life. Unfortunately, in those days, all church-men did not understand, as he did, that the duties of their holy vocation were not consistent with these pastimes, for, in the year 507, we find that councils and synods forbade priests to hunt. In spite of this, however, the ancient historians relate that several noble prelates, yielding to the customs of the times, indulged in hunting the stag and flying the falcon.

It is related in history that some of the most illustrious popes were also great lovers of the chase, namely, Julius II, Leo X., and, previously to them, Pius II, who, before becoming Pope, amongst other literary and scientific works, wrote a Latin treatise on venery under his Christian names, Æneas Silvius. It is easy to understand how it happened that sports formerly possessed such attractions for ecclesiastical dignitaries. In early life they acquired the tastes and habits of people of their rank, and they were accordingly extremely jealous of the rights of chase in their domains. Although Pope Clement V., in his celebrated "Institutions," called "Clémentines," had formally forbidden the monks to hunt, there were few who did not evade the canonical prohibition by pursuing furred game, and that without considering that they were violating the laws of the Church. The papal edict permitted the monks and priests to hunt under certain circumstances, and especially where rabbits or beasts of prey increased so much as to damage the crops. It can easily be imagined that such would always be the case at a period when the people were so strictly forbidden to destroy game; and therefore hunting was practised at all seasons in the woods and fields in the vicinity of each abbey. The jealous peasants, not themselves having the right of hunting, and who continually saw _Master Abbot_ passing on his hunting excursions, said, with malice, that "the monks never forgot to pray for the success of the litters and nests (_pro pullis et nidis_), in order that game might always be abundant."

If venery, as a regular science, dates from a comparatively recent period, it is not so with falconry, the first traces of which are lost in obscure antiquity. This kind of sport, which had become a most learned and complicated art, was the delight of the nobles of the Middle Ages and during the Renaissance period. It was in such esteem that a nobleman or his lady never appeared in public without a hawk on the wrist as a mark of dignity (Fig. 147). Even bishops and abbots entered the churches with their hunting birds, which they placed on the steps of the altar itself during the service.

The bird, like the sword, was a distinctive mark which was inseparable from the person of gentle birth, who frequently even went to war with the falcon on his wrist. During the battle he would make his squire hold the bird, which he replaced on his gauntlet when the fight was over. In fact, it was forbidden by the laws of chivalry for persons to give up their birds, even as a ransom, should they be made prisoners; in which case they had to let the noble birds fly, in order that they might not share their captivity.

The falcon to a certain degree partook of his owner's nobility; he was, moreover, considered a noble bird by the laws of falconry, as were all birds of prey which could be trained for purposes of sport. All other birds, without distinction, were declared _ignoble_, and no exception was made to this rule by the naturalists of the Middle Ages, even in favour of the strongest and most magnificent, such as the eagle and vulture. According to this capricious classification, they considered the sparrow-hawk, which was the smallest of the hunting-birds, to rank higher than the eagle. The nickname of this diminutive sporting bird was often applied to a country-gentleman, who, not being able to afford to keep falcons, used the sparrow-hawk to capture partridges and quail.

It was customary for gentlemen of all classes, whether sportsmen or not, to possess birds of some kind, "to keep up their rank," as the saying then was. Only the richest nobles, however, were expected to keep a regular falconry, that is, a collection of birds suited for taking all kinds of game, such as the hare, the kite, the heron, &c., as each sport not only required special birds, but a particular and distinctive retinue and establishment.

Besides the cost of falcons, which was often very great (for they were brought from the most distant countries, such as Sweden, Iceland, Turkey, and Morocco), their rearing and training involved considerable outlay, as may be more readily understood from the illustrations (Figs. 148 to 155), showing some of the principal details of the long and difficult education which had to be given them.

To succeed in making the falcon obey the whistle, the voice, and the signs of the falconer was the highest aim of the art, and it was only by the exercise of much patience that the desired resuit was obtained. All birds of prey, when used for sport, received the generic name of _falcon_; and amongst them were to be found the gerfalcon, the saker-hawk, the lanner, the merlin, and the sparrow-hawk. The male birds were smaller than the females, and were called _tiercelet_--this name, however, more particularly applied to the gosshawk or the largest kind of male hawk, whereas the males of the above mentioned were called _laneret, sacret, émouchet._ Generally the male birds were used for partridges and quail, and the female birds for the hare, the heron, and crane. _Oiseaux de poing_, or _hand-birds,_ was the name given to the gosshawk, common hawk, the gerfalcon, and the merlin, because they returned to the hand of their master after having pursued game. The lanner, sparrow-hawk, and saker-hawk were called _oiseaux de leure_, from the fact that it was always necessary to entice them back again.

The lure was an imitation of a bird, made of red cloth, that it might be more easily seen from a distance. It was stuffed so that the falcon could settle easily on it, and furnished with the wings of a partridge, duck, or heron, according to circumstances. The falconer swung his mock bird like a sling, and whistled as he did so, and the falcon, accustomed to find a piece of flesh attached to the lure, flew down in order to obtain it, and was thus secured.

The trainers of birds divided them into two kinds, namely, the _niais_ or simple bird, which had been taken from the nest, and the wild bird (_hagard_) captured when full-grown. The education of the former was naturally very much the easier, but they succeeded in taming both classes, and even the most rebellious were at last subdued by depriving them of sleep, by keeping away the light from them, by coaxing them with the voice, by patting them, by giving them choice food, &c.

Regardless of his original habits, the bird was first accustomed to have no fear of men, horses, and dogs. He was afterwards fastened to a string by one leg, and, being allowed to fly a short distance, was recalled to the lure, where he always found a dainty bit of food. After he had been thus exercised for several months, a wounded partridge was let loose that he might catch it near the falconer, who immediately took it from him before he could tear it to pieces. When he appeared sufficiently tame, a quail or partridge, previously stripped of a few feathers so as to prevent it flying properly, was put in his way as before. If he was wanted for hunting hares, a stuffed hare was dragged before him, inside of which was a live chicken, whose head and liver was his reward if he did his work well. Then they tried him with a hare whose fore-leg was broken in order to ensure his being quickly caught. For the kite, they placed two hawks together on the same perch, so as to accustom them peaceably to live and hunt together, for if they fought with one another, as strange birds were apt to do, instead of attacking the kite, the sport would of course have failed. At first a hen of the colour of a kite was given them to fight with. When they had mastered this, a real kite was used, which was tied to a string and his claws and beak were filed so as to prevent him from wounding the young untrained falcons. The moment they had secured their prey, they were called off it and given chickens' flesh to eat on the lure. The same System was adopted for hunting the heron or crane (Fig. 159).

It will be seen that, in order to train birds, it was necessary for a large number of the various kinds of game to be kept on the premises, and for each branch of sport a regular establishment was required. In falconry, as in venery, great care was taken to secure that a bird should continue at one object of prey until he had secured it, that is to say, it was most essential to teach it not to leave the game he was after in order to pursue another which might come in his way.

To establish a falconry, therefore, not only was a very large poultry-yard required, but also a considerable staff of huntsmen, falconers, and whips, besides a number of horses and dogs of all sorts, which were either used for starting the game for the hawks, or for running it down when it was forced to ground by the birds.

A well-trained falcon was a bird of great value, and was the finest present that could be made to a lady, to a nobleman, or to the King himself, by any one who had received a favour. For instance, the King of France received six birds from the Abbot of St. Hubert as a token of gratitude for the protection granted by him to the abbey. The King of Denmark sent him several as a gracious offering in the month of April; the Grand Master of Malta in the month of May. At court, in those days, the reception of falcons either in public or in private was a great business, and the first trial of any new birds formed a topic of conversation among the courtiers for some time after.

The arrival at court of a hawk-dealer from some distant country was also a great event. It is said that Louis XI. gave orders that watch should be kept night and day to seize any falcons consigned to the Duke of Brittany from Turkey. The plan succeeded, and the birds thus stolen were brought to the King, who exclaimed, "By our holy Lady of Cléry! what will the Duke Francis and his Bretons do? They will be very angry at the good trick I have played them."

European princes vied with each other in extravagance as regards falconry; but this was nothing in comparison to the magnificence displayed in oriental establishments. The Count de Nevers, son of Philip the Bold, Duke of Burgundy, having been made prisoner at the battle of Nicopolis, was presented to the Sultan Bajazet, who showed him his hunting establishment consisting of seven thousand falconers and as many huntsmen. The Duke of Burgundy, on hearing this, sent twelve white hawks, which were very scarce birds, as a present to Bajazet. The Sultan was so pleased with them that he sent him back his son in exchange.

The "Livre du Roy Modus" gives the most minute and curious details on the noble science of hawking. For instance, it tells us that the _nobility_ of the falcon was held in such respect that their utensils, trappings, or feeding-dishes were never used for other birds. The glove on which they were accustomed to alight was frequently elaborately embroidered in gold, and was never used except for birds of their own species. In the private establishments the leather hoods, which were put on their heads to prevent them seeing, were embroidered with gold and pearls and surmounted with the feathers of birds of paradise. Each bird wore on his legs two little bells with his owner's crest upon them; the noise made by these was very distinct, and could be heard even when the bird was too high in the air to be seen, for they were not made to sound in unison; they generally came from Italy, Milan especially being celebrated for their manufacture. Straps were also fastened to the falcon's legs, by means of which he was attached to the perch; at the end of this strap was a brass or gold ring with the owner's name engraved upon it. In the royal establishments each ring bore on one side, "I belong to the king," and on the other the name of the Grand Falconer. This was a necessary precaution, for the birds frequently strayed, and, if captured, they could thus be recognised and returned. The ownership of a falcon was considered sacred, and, by an ancient barbaric law, the stealer of a falcon was condemned to a very curious punishment. The unfortunate thief was obliged to allow the falcon to eat six ounces of the flesh of his breast, unless he could pay a heavy fine to the owner and another to the king.

A man thoroughly acquainted with the mode of training hawks was in high esteem everywhere. If he was a freeman, the nobles outbid each other as to who should secure his services; if he was a serf, his master kept him as a rare treasure, only parted with him as a most magnificent present, or sold him for a considerable sum. Like the clever huntsman, a good falconer (Fig. 156) was bound to be a man of varied information on natural history, the veterinary art, and the chase; but the profession generally ran in families, and the son added his own experience to the lessons of his father. There were also special schools of venery and falconry, the most renowned being of course in the royal household.

The office of Grand Falconer of France, the origin of which dates from 1250, was one of the highest in the kingdom. The Maréchal de Fleuranges says, in his curious "Memoirs"--"The Grand Falconer, whose salary is four thousand florins" (the golden florin was worth then twelve or fifteen francs, and this amount must represent upwards of eighty thousand francs of present currency), "has fifty gentlemen under him, the salary of each being from five to six thousand livres. He has also fifty assistant falconers at two hundred livres each, all chosen by himself. His establishment consists of three hundred birds; he has the right to hunt wherever he pleases in the kingdom; he levies a tax on all bird-dealers, who are forbidden, under penalty of the confiscation of their stock, from selling a single bird in any town or at court without his sanction." The Grand Falconer was chief at all the hunts or hawking meetings; in public ceremonies he always appeared with the bird on his wrist, as an emblem of his rank; and the King, whilst hawking, could not let loose his bird until after the Grand Falconer had slipped his.

Falconry, like venery, had a distinctive and professional vocabulary, which it was necessary for every one who joined in hawking to understand, unless he wished to be looked upon as an ignorant yeoman. "Flying the hawk is a royal pastime," says the Jesuit Claude Binet, "and it is to talk royally to talk of the flight of birds. Every one speaks of it, but few speak well. Many speak so ignorantly as to excite pity among their hearers. Sometimes one says the _hand_ of the bird instead of saying the _talon_, sometimes the _talon_ instead of the _claw_, sometimes the _claw_ instead of the _nail_" &c.

The fourteenth century was the great epoch of falconry. There were then so many nobles who hawked, that in the rooms of inns there were perches made under the large mantel-pieces on which to place the birds while the sportsmen were at dinner. Histories of the period are full of characteristic anecdotes, which prove the enthusiasm which was created by hawking in those who devoted themselves to it.

Emperors and kings were as keen as others for this kind of sport. As early as the tenth century the Emperor Henry I. had acquired the soubriquet of "the Bird-catcher," from the fact of his giving much more attention to his birds than to his subjects. His example was followed by one of his successors, the Emperor Henry VI., who was reckoned the first falconer of his time. When his father, the Emperor Frederick Barbarossa (Red-beard), died in the Holy Land, in 1189, the Archdukes, Electors of the Empire, went out to meet the prince so as to proclaim him Emperor of Germany. They found him, surrounded by dogs, horses, and birds, ready to go hunting. "The day is fine," he said; "allow us to put off serious affairs until to-morrow."

Two centuries later we find at the court of France the same ardour for hawking and the same admiration for the performances of falcons. The Constable Bertrand du Guesclin gave two hawks to King Charles VI.; and the Count de Tancarville, whilst witnessing a combat between these noble birds and a crane which had been powerful enough to keep two greyhounds at bay, exclaimed, "I would not give up the pleasure which I feel for a thousand florins!"

The court-poet, William Crétin, although he was Canon of the holy chapel of Vincennes, was as passionately fond of hawking as his good master Louis XII. He thus describes the pleasure he felt in seeing a heron succumb to the vigorous attack of the falcons:--

"Qui auroit la mort aux dents,
Il revivroit d'avour un tel passe-temps!"

("He who is about to die
Would live again with such amusement.")

At a hunting party given by Louis XII. to the Archduke Maximilian, Mary of Burgundy, the Archduke's wife, was killed by a fall from her horse. The King presented his best falcons to the Archduke with a view to divert his mind and to turn his attention from the sad event, and one of the historians tells us that the bereaved husband was soon consoled: "The partridges, herons, wild ducks, and quails which he was enabled to take on his journey home by means of the King's present, materially lessening his sorrow."

Falconry, after having been in much esteem for centuries, at last became amenable to the same law which affects all great institutions, and, having reached the height of its glory, it was destined to decay. Although the art disappeared completely under Louis the Great, who only liked stag-kunting, and who, by drawing all the nobility to court, disorganized country life, no greater adept had ever been known than King Louis XIII. His first favourite and Grand Falconer was Albert de Luynes, whom he made prime minister and constable. Even in the Tuileries gardens, on his way to mass at the convent of the Feuillants, this prince amused himself by catching linnets and wrens with noisy magpies trained to pursue small birds.

It was during this reign that some ingenious person discovered that the words LOUIS TREIZIÈME, ROY DE FRANCE ET DE NAVARRE, exactly gave this anagram, ROY TRÈS-RARE, ESTIMÉ DIEU DE LA FAUCONNERIE. It was also at this time that Charles d'Arcussia, the last author who wrote a technical work on falconry, after praising his majesty for devoting himself so thoroughly to the divine sport, compared the King's birds to domestic angels, and the carnivorous birds which they destroyed he likened to the devil. From this he argued that the sport was like the angel Gabriel destroying the demon Asmodeus. He also added, in his dedication to the King, "As the nature of angels is above that of men, so is that of these birds above all other animals."

At that time certain religious or rather superstitious ceremonies were in use for blessing the water with which the falcons were sprinkled before hunting, and supplications were addressed to the eagles that they might not molest them. The following words were used: "I adjure you, O eagles! by the true God, by the holy God, by the most blessed Virgin Mary, by the nine orders of angels, by the holy prophets, by the twelve apostles, &c.... to leave the field clear to our birds, and not to molest them: in the name of the Father, and of the Son, and of the Holy Ghost." It was at this time that, in order to recover a lost bird, the Sire de la Brizardière, a professional necromancer, proposed beating the owner of the bird with birch-rods until he bled, and of making a charm with the blood, which was reckoned infallible.

Elzéar Blaze expressed his astonishment that the ladies should not have used their influence to prevent falconry from falling into disuse. The chase, he considered, gave them an active part in an interesting and animated scene, which only required easy and graceful movements on their part, and to which no danger was attached. "The ladies knowing," he says, "how to fly a bird, how to call him back, and how to encourage him with their voice, being familiar with him from having continually carried him on their wrist, and often even from having broken him in themselves, the honour of hunting belongs to them by right. Besides, it brings out to advantage their grace and dexterity as they gallop amongst the sportsmen, followed by their pages and varlets and a whole herd of horses and dogs."

The question of precedence and of superiority had, at every period, been pretty evenly balanced between venery and falconry, each having its own staunch supporters. Thus, in the "Livre du Roy Modus," two ladies contend in verse (for the subject was considered too exalted to be treated of in simple prose), the one for the superiority of the birds, the other for the superiority of dogs. Their controversy is at length terminated by a celebrated huntsman and falconer, who decides in favour of venery, for the somewhat remarkable reason that those who pursue it enjoy oral and ocular pleasure at the same time. In an ancient Treatise by Gace de la Vigne, in which the same question occupies no fewer than ten thousand verses, the King (unnamed) ends the dispute by ordering that in future they shall be termed pleasures of dogs and pleasures of birds, so that there may be no superiority on one side or the other (Fig. 160). The court-poet, William Crétin, who was in great renown during the reigns of Louis XII. and Francis I., having asked two ladies to discuss the same subject in verse, does not hesitate, on the contrary, to place falconry above venery.

It may fairly be asserted that venery and falconry have taken a position of some importance in history; and in support of this theory it will suffice to mention a few facts borrowed from the annals of the chase.

The King of Navarre, Charles the Bad, had sworn to be faithful to the alliance made between himself and King Edward III. of England; but the English troops having been beaten by Du Guesclin, Charles saw that it was to his advantage to turn to the side of the King of France. In order not to appear to break his oath, he managed to be taken prisoner by the French whilst out hunting, and thus he sacrificed his honour to his personal interests. It was also due to a hunting party that Henry III., another King of Navarre, who was afterwards Henry IV., escaped from Paris, on the 3rd February, 1576, and fled to Senlis, where his friends of the Reformed religion came to join him.

Hunting formed a principal entertainment when public festivals were celebrated, and it was frequently accompanied with great magnificence. At the entry of Isabel of Bavaria into Paris, a sort of stag hunt was performed, when "the streets," according to a popular story of the time, "were full to profusion of hares, rabbits, and goslings." Again, at the solemn entry of Louis XI. into Paris, a representation of a doe hunt took place near the fountain St. Innocent; "after which the queen received a present of a magnificent stag, made of confectionery, and having the royal arms hung round its neck." At the memorable festival given at Lille, in 1453, by the Duke of Burgundy, a very curious performance took place. "At one end of the table," says the historian Mathieu de Coucy, "a heron was started, which was hunted as if by falconers and sportsmen; and presently from the other end of the table a falcon was slipped, which hovered over the heron. In a few minutes another falcon was started from the other side of the table, which attacked the heron so fiercely that he brought him down in the middle of the hall. After the performance was over and the heron was killed, it was served up at the dinner-table."

We shall conclude this chapter with a few words on bird-fowling, a kind of sport which was almost disdained in the Middle Ages. The anonymous author of the "Livre du Roy Modus" called it, in the fourteenth century, the pastime of the poor, "because the poor, who can neither keep hounds nor falcons to hunt or to fly, take much pleasure in it, particularly as it serves at the same time as a means of subsistence to many of them."

In this book, which was for a long time the authority in matters of sport generally, we find that nearly all the methods and contrivances now employed for bird-fowling were known and in use in the Middle Ages, in addition to some which have since fallen into disuse. We accordingly read in the "Roy Modus" a description of the drag-net, the mirror, the screech-owl, the bird-pipe (Fig. 161), the traps, the springs, &c., the use of all of which is now well understood. At that time, when falcons were so much required, it was necessary that people should be employed to catch them when young; and the author of this book speaks of nets of various sorts, and the pronged piece of wood in the middle of which a screech-owl or some other bird was placed in order to attract the falcons (Fig. 162).

Two methods were in use in those days for catching the woodcook and pheasant, which deserve to be mentioned. "The pheasants," says "King Modus," "are of such a nature that the male bird cannot bear the company of another." Taking advantage of this weakness, the plan of placing a mirror, which balanced a sort of wicker cage or coop, was adopted. The pheasant, thinking he saw his fellow, attacked him, struck against the glass and brought down the coop, in which he had leisure to reflect on his jealousy (Fig. 163).

Woodcocks, which are, says the author, "the most silly birds," were caught in this way. The bird-fowler was covered from head to foot with clothes of the colour of dead leaves, only having two little holes for his eyes. When he saw one he knelt down noiselessly, and supported his arms on two sticks, so as to keep perfectly still. When the bird was not looking towards him he cautiously approached it on his knees, holding in his hands two little dry sticks covered with red cloth, which he gently waved so as to divert the bird's attention from himself. In this way he gradually got near enough to pass a noose, which he kept ready at the end of a stick, round the bird's neck (Fig. 164).

However ingenious these tricks may appear, they are eclipsed by one we find recorded in the "Ixeuticon," a very elegant Latin poem, by Angelis de Barga, written two centuries later. In order to catch a large number of starlings, this author assures us, it is only necessary to have two or three in a cage, and, when a flight of these birds is seen passing, to liberate them with a very long twine attached to their claws. The twine must be covered with bird-lime, and, as the released birds instantly join their friends, all those they come near get glued to the twine and fall together to the ground.

As at the present time, the object of bird-fowling was twofold, namely, to procure game for food and to capture birds to be kept either for their voice or for fancy as pets. The trade in the latter was so important, at least in Paris, that the bird-catchers formed a numerous corporation having its statutes and privileges.

The Pont au Change (then covered on each side with houses and shops occupied by goldsmiths and money-changers) was the place where these people carried on their trade; and they had the privilege of hanging their cages against the houses, even without the sanction of the proprietors. This curious right was granted to them by Charles VI. in 1402, in return for which they were bound to "provide four hundred birds" whenever a king was crowned, "and an equal number when the queen made her first entry into her good town of Paris." The goldsmiths and money-changers, however, finding that this became a nuisance, and that it injured their trade, tried to get it abolished. They applied to the authorities to protect their rights, urging that the approaches to their shops, the rents of which they paid regularly, were continually obstructed by a crowd of purchasers and dealers in birds. The case was brought several times before parliament, which only confirmed the orders of the kings of France and the ancient privileges of the bird-catchers. At the end of the sixteenth century the quarrel became so bitter that the goldsmiths and changers took to "throwing down the cages and birds and trampling them under foot," and even assaulted and openly ill-treated the poor bird-dealers. But a degree of parliament again justified the sale of birds on the Pont an Change, by condemning the ring-leader,

Pierre Filacier, the master goldsmith who had commenced the proceedings against the bird-catchers, to pay a double fine, namely, twenty crowns to the plaintiffs and ten to the King.

It is satisfactory to observe that at that period measures were taken to preserve nests and to prevent bird-fowling from the 15th of March to the 15th of August. Besides this, it was necessary to have an express permission from the King himself to give persons the right of catching birds on the King's domains. Before any one could sell birds it was required for him to have been received as a master bird-catcher. The recognised bird-catchers, therefore, had no opponents except dealers from other countries, who brought canary-birds, parrots, and other foreign specimens into Paris. These dealers were, however, obliged to conform to strict rules. They were required on their arrival to exhibit their birds from ten to twelve o'clock on the marble stone in the palace yard on the days when parliament sat, in order that the masters and governors of the King's aviary, and, after them, the presidents and councillors, might have the first choice before other people of anything they wished to buy. They were, besides, bound to part the male and female birds in separate cages with tickets on them, so that purchasers might not be deceived; and, in case of dispute on this point, some sworn inspectors were appointed as arbitrators.

No doubt, emboldened by the victory which they had achieved over the goldsmiths of the Pont an Change, the bird-dealers of Paris attempted to forbid any bourgeois of the town from breeding canaries or any sort of cage birds. The bourgeois resented this, and brought their case before the Marshals of France. They urged that it was easy for them to breed canaries, and it was also a pleasure for their wives and daughters to teach them, whereas those bought on the Pont an Change were old and difficult to educate. This appeal was favourably received, and an order from the tribunal of the Marshals of France permitted the bourgeois to breed canaries, but it forbade the sale of them, which it was considered would interfere with the trade of the master-fowlers of the town, faubourgs, and suburbs of Paris.

Games and Pastimes.

Games of the Ancient Greeks and Romans.--Games of the Circus.--Animal
Combats.--Daring of King Pepin.--The King's Lions.--Blind Men's
Fights.--Cockneys of Paris.--Champ de Mars.--Cours Plénières and Cours
Couronnées.--Jugglers, Tumblers, and
Minstrels.--Rope-dancers.--Fireworks.--Gymnastics.--Cards and
Dice.--Chess, Marbles, and Billiards.--La Soule, La Pirouette,
&c.--Small Games for Private Society.--History of Dancing.--Ballet des
Ardents.--The "Orchésographie" (Art of Dancing) of Thoinot Arbeau.--List
of Dances.

People of all countries and at all periods have been fond of public amusements, and have indulged in games and pastimes with a view to make time pass agreeably. These amusements have continually varied, according to the character of each nation, and according to the capricious changes of fashion. Since the learned antiquarian, J. Meursius, has devoted a large volume to describing the games of the ancient Greeks ("De Ludis Graecorum"), and Rabelais has collected a list of two hundred and twenty games which were in fashion at different times at the court of his gay master, it will be easily understood that a description of all the games and pastimes which have ever been in use by different nations, and particularly by the French, would form an encyclopaedia of some size.

We shall give a rapid sketch of the different kinds of games and pastimes which were most in fashion during the Middle Ages and to the end of the sixteenth century--omitting, however, the religious festivals, which belong to a different category; the public festivals, which will come under the chapter on Ceremonials; the tournaments and tilting matches and other sports of warriors, which belong to Chivalry; and, lastly, the scenic and literary representations, which specially belong to the history of the stage.

We shall, therefore, limit ourselves here to giving in a condensed form a few historical details of certain court amusements, and a short description of the games of skill and of chance, and also of dancing.

The Romans, especially during the times of the emperors, had a passionate love for performances in the circus and amphitheatre, as well as for chariot races, horse races, foot races, combats of animals, and feats of strength and agility. The daily life of the Roman people may be summed up as consisting of taking their food and enjoying games in the circus (_panem et circenses_). A taste for similar amusements was common to the Gauls as well as to the whole Roman Empire; and, were historians silent on the subject, we need no further information than that which is to be gathered from the ruins of the numerous amphitheatres, which are to be found at every centre of Roman occupation. The circus disappeared on the establishment of the Christian religion, for the bishops condemned it as a profane and sanguinary vestige of Paganism, and, no doubt, this led to the cessation of combats between man and beast. They continued, however, to pit wild or savage animals against one another, and to train dogs to fight with lions, tigers, bears, and bulls; otherwise it would be difficult to explain the restoration by King Chilpéric (A.D. 577) of the circuses and arenas at Paris and Soissons. The remains of one of these circuses was not long ago discovered in Paris whilst they were engaged in laying the foundations for a new street, on the west side of the hill of St. Geneviève, a short distance from the old palace of the Caesars, known by the name of the Thermes of Julian.

Gregory of Tours states that Chilpéric revived the ancient games of the circus, but that Gaul had ceased to be famous for good athletes and race-horses, although animal combats continued to take place for the amusement of the kings. One day King Pepin halted, with the principal officers of his army, at the Abbey of Ferrières, and witnessed a fight between a lion and a bull. The bull was of enormous size and extraordinary strength, but nevertheless the lion overcame him; whereupon Pepin, who was surnamed the Short, turned to his officers, who used to joke him about his short stature, and said to them, "Make the lion loose his hold of the bull, or kill him." No one dared to undertake so perilous a task, and some said aloud that the man who would measure his strength with a lion must be mad. Upon this, Pepin sprang into the arena sword in hand, and with two blows cut off the heads of the lion and the bull. "What do you think of that?" he said to his astonished officers. "Am I not fit to be your master? Size cannot compare with courage. Remember what little David did to the Giant Goliath."

Eight hundred years later there were occasional animal combats at the court of Francis I. "A fine lady," says Brantôme, "went to see the King's lions, in company with a gentleman who much admired her. She suddenly let her glove drop, and it fell into the lions' den. 'I beg of you,' she said, in the calmest way, to her admirer, 'to go amongst the lions and bring me back my glove.' The gentleman made no remark, but, without even drawing his sword, went into the den and gave himself up silently to death to please the lady. The lions did not move, and he was able to leave their den without a scratch and return the lady her missing glove. 'Here is your glove, madam,' he coldly said to her who evidently valued his life at so small a price; 'see if you can find any one else who would do the same as I have done for you.' So saying he left her, and never afterwards looked at or even spoke to her."

It has been imagined that the kings of France only kept lions as living symbols of royalty. In 1333 Philippe de Valois bought a barn in the Rue Froidmantel, near the Château du Louvre, where he established a menagerie for his lions, bears, leopards, and other wild beasts. This royal menagerie still existed in the reigns of Charles VIII. and Francis I. Charles V. and his successors had an establishment of lions in the quadrangle of the Grand Hôtel de St. Paul, on the very spot which was subsequently the site of the Rue des Lions St. Paul.

These wild beasts were sometimes employed in the combats, and were pitted against bulls and dogs in the presence of the King and his court. It was after one of these combats that Charles IX., excited by the sanguinary spectacle, wished to enter the arena alone in order to attack a lion which had torn some of his best dogs to pieces, and it was only with great difficulty that the audacious sovereign was dissuaded from his foolish purpose. Henry III. had no disposition to imitate his brother's example; for dreaming one night that his lions were devouring him, he had them all killed the next day.

The love for hunting wild animals, such as the wolf, bear, and boar (see chapter on Hunting), from an early date took the place of the animal combats as far as the court and the nobles were concerned. The people were therefore deprived of the spectacle of the combats which had had so much charm for them; and as they could not resort to the alternative of the chase, they treated themselves to a feeble imitation of the games of the circus in such amusements as setting dogs to worry old horses or donkeys, &c. (Fig. 166). Bull-fights, nevertheless, continued in the southern provinces of France, as also in Spain.

At village feasts not only did wrestling matches take place, but also queer kinds of combats with sticks or birch boughs. Two men, blindfolded, each armed with a stick, and holding in his hand a rope fastened to a stake, entered the arena, and went round and round trying to strike at a fat goose or a pig which was also let loose with them. It can easily be imagined that the greater number of the blows fell like hail on one or other of the principal actors in this blind combat, amidst shouts of laughter from the spectators.

Nothing amused our ancestors more than these blind encounters; even kings took part at these burlesque representations. At Mid-Lent annually they attended with their court at the Quinze-Vingts, in Paris, in order to see blindfold persons, armed from head to foot, fighting with a lance or stick. This amusement was quite sufficient to attract all Paris. In 1425, on the last day of August, the inhabitants of the capital crowded their windows to witness the procession of four blind men, clothed in full armour, like knights going to a tournament, and preceded by two men, one playing the hautbois and the other bearing a banner on which a pig was painted. These four champions on the next day attacked a pig, which was to become the property of the one who killed it. The lists were situated in the court of the Hôtel d'Armagnac, the present site of the Palais Royal. A great crowd attended the encounter. The blind men, armed with all sorts of weapons, belaboured each other so furiously that the game would have ended fatally to one or more of them had they not been separated and made to divide the pig which they had all so well earned.