[1358] Ibid. 214.
[1359] Cf. ch. vii.
[1360] Julleville, Les Com. 209.
[1361] Leber, ix. 150, reprints the Recueil de la Chevauchée faicte en la Ville de Lyon le dix septiesme de novembre, 1578. Another Lyon Recueil dates from 1566. Cf. Julleville, Les Com. 234 (Amiens), 243 (Lyon), 248 (Rouen).
[1362] Cf. chs. xiii, xiv. The theatrales ludi of Pope Innocent III’s decree in 1207 probably refers only to the burlesque ‘offices’ of the feasts condemned; and even the terms used by the Theological Faculty in 1445—spectacula, ludi theatrales, personagiorum ludi—might mean no more, for at Troyes in the previous year the ‘jeu du sacre de leur arcevesque’ was called a ‘jeu de personnages,’ and this might have been a mere burlesque consecration. However, ‘jeu de personnages’ generally implies something distinctly dramatic (cf. ch. xxiv). It recurs in the Sens order of 1511. The Beauvais Daniel was possibly played at a Feast of Fools: at Tours a Prophetae and a miraculum appear under similar conditions; at Autun a Herod gave a name to the dominus festi. At Laon there were ‘mysteries’ in 1464 and 1465; by 1531 these had given way to ‘comedies.’ Farces were played at Tournai in 1498 and comedies at Lille in 1526.
[1363] Cf. ch. xv. The Toul Statutes of 1497 mention the playing of miracles, morals, and farces. At Laon the playing of a comedy had been dropped before 1546.
[1364] Julleville, Rép. Com. 321 (Catalogue des representations), and elsewhere, gives many examples. The following decree (†1327) of Dominique Grima, bishop of Pamiers, is quoted by L. Delisle, in Romania, xxii. 274: ‘Dampnamus autem et anathematizamus ludum cenicum vocatum Centum Drudorum, vulgariter Cent Drutz, actenus observatum in nostra dyocesi, et specialiter in nostra civitate Appamiensi et villa de Fuxo, per clericos et laycos interdum magni status; in quo ludo effigiabantur prelati et religiosi graduum et ordinum diversorum, facientes processionem cum candelis de cepo, et vexilis in quibus depicta erant membra pudibunda hominis et mulieris. Induebant etiam confratres illius ludi masculos iuvenes habitu muliebri et deducebant eos processionaliter ad quendam quem vocabant priorem dicti ludi, cum carminibus inhonestissima verba continentes....’ The confrates and the prior here look like a société joyeuse, but the ‘ludus cenicus’ was probably less a regular play than a dramatized bit of folk-ritual, like the Troyes Sacre de l’arcevesque and the Charivaris. The change of sex-costume is to be noted.
[1365] Cf. ch. xx.
[1366] Julleville, Les Com. 33; La Com. 73 ‘Le premier qui s’avisa, pendant l’ivresse bruyante de la fête, de monter dans la chaire chrétienne et d’y parodier le prédicateur dans une improvisation burlesque, débita le premier sermon joyeux. C’est à l’origine, comme nous avons dit, “une indécente plaisanterie de sacristain en goguette.”’ A list of extant sermons joyeux is given by Julleville, Rép. Com. 259.
[1367] Julleville, Les Com. 32, 145; La Com. 68; E. Picot, La Sottie en France (Romania, vii. 236). Jean Bouchet, Épîtres morales et familières du Traverseur (1545), i. 32, thus defines the Sottie: