The Master of Game. Edward of Norwich
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horse, and hound. There was a very attractive side to the hunting of the great mediæval lords, carried on with an elaborate equipment and stately ceremonial, especially as there was an element of danger in coming to close quarters with the quarry at bay; but after all, no form of hunting has ever surpassed in attractiveness the life of the wilderness wanderer of our own time—the man who with simple equipment, and trusting to his own qualities of head, heart, and hand, has penetrated to the uttermost regions of the earth, and single-handed slain alike the wariest and the grimmest of the creatures of the waste.
THEODORE ROOSEVELT.
THE WHITE HOUSE,
February 15, 1904.
THE MASTER OF GAME
CHAPTER I
THE PROLOGUE
To the honour and reverence of you my right worshipful and dread Lord Henry by the grace of God eldest son and heir unto the high excellent and Christian Prince Henry IV. by the aforesaid grace King of England and of France, Prince of Wales, Duke of Guienne of Lancaster and of Cornwall, and Earl of Chester.
I your own in every humble wise have me ventured, to make this little simple book which I recommend and submit to your noble and wise correction, which book if it pleaseth your aforesaid Lordship shall be named and called MASTER OF GAME. And for this cause: for the matter that this book treateth of what in every season of the year is most durable, and to my thinking to every gentle heart most disportful of all games, that is to say hunting. For though it be that hawking with gentle hounds and hawks for the heron and the river be noble and commendable, it lasteth seldom at the most more than half a year. For though men find from May unto Lammas (August 1st) game enough to hawk at, no one will find hawks to hawk with.1 But as of hunting there is no season of all the year, that game may not be found in every good country, also hounds ready to chase it. And since this book shall be all of hunting, which is so noble a game, and lasting through all the year of divers beasts that grow according to the season for the gladdening of man, I think I may well call it MASTER OF GAME.
And though it be so my dear Lord, that many could better have meddled with this matter and also more ably than I, yet there be two things that have principally emboldened and caused me to take this work in hand. The first is trust of your noble correction, to which as before is said, I submit this little and simple book. The second is that though I be unworthy, I am Master of this Game with that noble prince your Father our all dear sovereign and liege Lord aforesaid. And as I would not that his hunters nor yours that now be or that should come hereafter did not know the perfection of this art, I shall leave for these this simple memorial, for as Chaucer saith in his prologue of “The 25 2 Good Women”: “By writing have men mind of things passed, for writing is the key of all good remembrance.”
And first I will begin by describing the nature of the hare,3 secondly of the nature of the hart, thirdly of the buck and of his nature, fourthly of the roe and of his nature, fifthly of the wild boar and of his nature, sixthly of the wolf and of his nature, seventhly of the fox and of his nature, eighthly of the badger and of his nature, ninthly of the cat and of his nature, tenthly of the marten and his nature, eleventhly of the otter and of his nature. Now have I rehearsed how I will in this little book describe the nature of these aforesaid beasts of venery and of chace, and therefore will I name the hounds the which I will describe hereafter, both of their nature and conditions. And first I will begin with raches (running hounds)4 and their nature, and then greyhounds and their nature, and then alaunts and their nature, and then spaniels and their nature, and then mastiffs that men call curs and their nature, and then of small curs that come to be terriers and their nature, and then I shall devise and tell the sicknesses of hounds and their diseases. And furthermore I will describe what qualities and manners a good hunter should have, and of what parts he should be, and after that I will describe the manner and shape of the kennel, and how it should be environed and arrayed. Also I will describe of what fashion a hunter’s horn should be driven, and how the couplings should be made for the raches and of what length. Furthermore I will prove by sundry reasons in this little prologue, that the life of no man that useth gentle game and disport be less displeasable unto God than the life of a perfect and skilful hunter, or from which more good cometh. The first reason is that hunting causeth a man to eschew the seven deadly sins. Secondly men are better when riding, more just and more understanding, and more alert and more at ease and more undertaking, and better knowing of all countries and all passages; in short and long all good customs and manners cometh thereof, and the health of man and of his soul. For he that fleeth the seven deadly sins as we believe, he shall be saved, therefore a good hunter shall be saved, and in this world have joy enough and of gladness and of solace, so that he keep himself from two things. One is that he leave not the knowledge nor the service of God, from whom all good cometh, for his hunting. The second that he lose not the service of his master for his hunting, nor his own duties which might profit him most. Now shall I prove how a hunter may not fall into any of the seven deadly sins. When a man is idle and reckless without work, and be not occupied in doing some thing, he abides in his bed or in his chamber, a thing which draweth men to imaginations of fleshly lust and pleasure. For such men have no wish but always to abide in one place, and think in pride, or in avarice, or in wrath, or in sloth, or in gluttony, or in lechery, or in envy. For the imagination of men rather turns to evil than to good, for the three enemies which mankind hath, are the devil, the world and the flesh, and this is proved enough.
Nevertheless there be many other reasons which are too long to tell, and also every man that hath good reason knoweth well that idleness is the foundation of all evil imaginations. Now shall I prove how imagination is lord and master of all works, good or evil, that man’s body or his limbs do. You know well, good or evil works small or great never were done but that beforehand they were imagined or thought of. Now shall you prove how imagination is the mistress of all deeds, for imagination biddeth a man do good or evil works, whichever it be, as before is said. And if a man notwithstanding that he were wise should imagine always that he were a fool, or that he hath other sickness, it would be so, for since he would think steadfastly that he were a fool, he would do foolish deeds as his imagination would command, and he would believe it steadfastly. Wherefore methinks I have proved enough of imagination, notwithstanding that there be many other reasons the which I leave to avoid long writing. Every man that hath good sense knoweth well that this is the truth.
Now I will prove how a good hunter may not be idle, and in dreaming may not have any evil imaginations nor afterwards any evil works. For the day before he goes out to his office, the night before he shall lay him down in his bed, and shall not think but for to sleep, and do his office well and busily, as a good hunter should. And he shall have nothing to do, but think about all that which he has been ordered to do. And he is not idle, for he has enough to do to think about rising early and to do his office without thinking of sins or of evil deeds. And early in the dawning of the day he must be up for to go unto his quest, that in English is called searching, well and busily, for as I shall say more explicitly hereafter, when I shall speak of how men shall quest and search to harbour the hart. And in so doing he shall not be idle, for he is always busy. And when he shall come again to the assembly or meet, then he hath most to do, for he must order his finders and relays for to move the hart, and uncouple his hounds. With that he cannot be idle, for he need think of nothing but to do his office, and when he hath uncoupled, yet is he less idle, and he should think less of any sins, for he hath enough to do to ride or to foot it well with his hounds and to be always near them and to hue or rout well, and blow well, and to look whereafter he hunteth, and which hounds are vanchasers and parfiters,5 and redress and bring his hounds on the right line again when they are at fault6 or hunting rascal.7 And when the hart is dead or what other chase he was hunting, then is he less idle, for he hath enough to do to think how to undo the hart in his manner and to raise that which appertaineth8 to him, and well to do his curée.9 And he should look how many of his hounds are missing of those that he brought to the wood in the morning, and he should search for them, and couple them up. And when he has come home, should he less think to do evil, for he hath enough to do to think of his supper, and to ease himself and his horse, and to sleep, and to take