The History of Court Fools. Dr. Doran
fools who figured in the lists, so common people welcomed them at their village festivals. Some districts kept their own fools. There were others who raised to that distinction any “poor natural” of the locality, out of whose peculiarities or infirmities it was possible to extract something to laugh at. In some places, fools were hired on great occasions, to amuse a company unable to amuse itself. In the sixteenth century this appears to have been the case at notable Greek weddings in the Levant. Schweigger describes the nuptial feast (at which he was present) in 1578, of a patriarchal protonotary with a certain Irene Moschini, at which all the jollity was produced by a Jewish fool and other hirelings of the like amusing vocation.
The Jews themselves employed jesters to enliven their own wedding feasts. This was the case in Silesia as late as the last century. The company sat gravely enough till the indispensable jokers and tumblers were introduced, and then the fun was of the oddest, if not most refined, sort. But the Silesian Jews were a simple people, unacquainted with the mendacity and dreariness of wedding-breakfast speeches. Their fools had full license to abuse truth, but not to be dreary.
In passing now to the fools of different courts and localities, I will, by the way, notice a class which may claim precedence, by right of sex. I therefore proceed to say a few words of the Female Fools.
THE FEMALE FOOLS.
I do not know any earlier instance of a retained female fool than in the case of the wife of Seneca, who kept in her house one named Harpaste, and whom the philosopher describes as fatua, adding that he himself found no pleasure in such objects; and (as I have quoted in another page) that if he found it necessary to take delight in contemplating a fool, he had not far to go—having only to look in a mirror. Harpaste may have been retained out of charity, for she was so witless that, becoming suddenly blind, she was not conscious of her calamity; but, remarking how very dark it was in the house, asked the pædagogus to lead her out-of-doors.
Seneca, it will be remembered, loved folly as little in a philosopher as in the fool by vocation. “He,” observes the son of the Cordovaner, “who duly considers the business of life and death, will find that he has little time to spare from that study. And yet, how we trifle away our hours upon niceties and cavils! Will Plato’s imaginary ideas make me an honest man? … A mouse is a syllable, but a syllable does not eat cheese; therefore a mouse does not eat cheese? Oh, these childish follies! … We are jesting, when we should help the miserable—ourselves, as well as others.”
Jeanne, Queen of Charles I. of France, maintained a female fool of the name of Artaude du Puy, but of whom we know nothing more than that she cost her mistress, or rather the royal treasury, a considerable sum, for dress. There is an unpublished autograph letter of Charles, dated January 3, 1373, an extract from which, printed by the author of ‘Les Monnaies des Évêques,’ etc., shows that the King orders his treasurers to pay Jean Mandoli, furrier and citizen of Paris, the sum of 179 gold francs, for certain gauds and braveries of woman’s dress, furnished “to Artaude du Puy, Fole to our dear companion, the Queen.”
In 1429, we hear of a moult gracieuse folle (she is so called by St. Remy), whose name was Madame d’Or, and whose wit kept all the nobles laughing at the festival in honour of the institution of the Golden Fleece, at Bruges, in 1429. A folle was also attached to the household of Margaret, the granddaughter of Charles the Bold. Her position in the household is clearly ascertained by the fact that, when moving abroad, she followed her mistress in a chariot, accompanied by the “old ladies in waiting.”
In the succeeding century, in the year 1561, we find a woman, named La Jardinière, registered as “Fole de la Royne,” attached to the rather gloomy household of the Queen Dowager, Catherine de Medicis. Catherine seems to have patronized this sort of official, for in 1568, and for at least four subsequent years, there was a certain Jacquette, who held in the Queen’s establishment the office of “Plaisante de la Royne.”
As far, however, as witty license of speech went, Catherine’s court ladies not unfrequently excelled the court fools, male or female. They did not, indeed, let their lightly-hung tongues ring out at Majesty itself; but they observed no such restraint with anybody beneath the rank, even though the individual might be above the King himself in power. I may instance, as a case in point, the mighty Cardinal of Lorraine, who, despite all his puissance, was often the butt of the lively ladies of the Court of Catherine de Medicis and her royal sons. Brantôme says of this gay and intellectual priest, that, when things went well with him, his arrogance was insufferable; but that no one could be more courteous, or more humble, when his projects met with obstruction. One of the Queen’s maids-of-honour, Mdlle. de la Guyonnière, afterwards Madame de Ligneroles, often carried on a fool’s war with the redoubted Cardinal. Whenever the latter appeared to be meek and polite with this lady—she, who, according to Brantôme’s pleasant compendium, “étoist très habile fille, belle, honneste, et qui disoit bien le mot,” would, with audacious gaiety, exclaim, “Come, come, meek Sir, tell us now if you have not met with some check during the night past? Confess at once that you have been humbled, or we will have nothing to say to you; for, most assuredly, you have encountered some defeat. So, let us hear all about it, if you would have us gracious with you.”
At a later period, we find another lady whose wit was wont to give mirth to courtly circles, if not to the French Court itself. I allude to the sister of that younger De Thou who was executed, by Richelieu, in 1642, for not revealing the conspiracy headed by Cinq-Mars, who had trusted the secret of it with his friend. In after-years, this lady attended the funeral service of the Cardinal, or a service held for the repose of his soul. And there she set the noble persons present into scarcely suppressed laughter, by exclaiming, as she gazed at the coffin where Richelieu lay, or was supposed to lie—in the words of Martha to Christ, after the death of Lazarus—“Domine, si fuisses hîc, frater meus non esset mortuus.” (“Lord, if thou hadst been here, my brother had not died.”) It was very apt, though a little profane.
To return to the official female fool, we must go back to the Court of the father of the King, under whom this lady lived, namely, the Court of Henri IV. There was there a Mathurine, who seems to have held the office of Plaisante, not to the Queen exclusively, but for the benefit and amusement of the Court generally. Of what quality was the wit of these plaisantes, some of whom I think were dwarfs, I am unable to say; the only certain fact I can tell of them is, that they, though not more than the male fools, continued to wear out the soles of their shoes with great rapidity. The registers of accounts show an extraordinary consumption of shoe leather. In the ‘Collection de la Chambre des Comptes,’ under the year 1319, thirty-two pairs of shoes are set down as having been supplied at one time to the Queen’s dwarf!
It is said of Mathurine that she employed her wit in laughing people out of the Huguenot faith into Catholicism. Mathurine was present in 1594 when Jean Chastel wounded Henri, in his attempt on that king’s life, and she ran great risk of sharing the fate of the would-be assassin, for the monarch, aware of her frantic zeal for the Roman Catholic Church, and that she only looked on Henri as half a Romanist, or believing that she was playing too serious a joke by right of her office, ordered her under arrest as an accomplice. Mathurine, however, proved her innocence, and was set free. She died previous to the year 1627.
De Tillot quotes two authors who make mention of this female fool, Mathurine. The first is the anonymous author of ‘La Lunatique,’ who, addressing the King’s male jester, “Maître Guillaume,” remarks: “Thou doest well to have small love for the Reformers. Satan himself looks on them only with regret; and for a good reason, seeing that if the Reformers could have their way, there would soon be an end of court fools and buffoons. Ah, poor Mathurine, and you poor fellows, Angoulevent, Maître Guillaume, and indeed all you other fools, as well without hoods as with, where would all your pensions be if the Reformers had the upper hand?”
It is a significant fact, this, of the Reformers being the opponents of the expensive follies, and their professors, patronized at Court. Ogive, the second author cited by De Tillot, speaks also of Mathurine, as a salaried