At Markets and Fairs in Lyon
It’s the end of July, I’m in Lyon, primarily to do research for the annual conference of our Humanities Centre for Advanced Studies, to be organized around the topic of “urban heterarchies,” and I am working on the St. Trinitatis Brotherhood, which in the late Middle Ages must have represented an important link between the “power” of the clergy and that of the newly formed city council. You can hear more about this in December at the Augustinerkloster in Erfurt.
Today is Saturday and the day of my departure, and I still have plans to go to one of the markets, specifically the Marché Quai Saint-Antoine. There are fewer people there than usual, probably because most people who live in the city are already on vacation.
To the left, on the other bank of the Saône, is Saint-Jean Cathedral, dating from the Middle Ages, and above it, the Basilica of Notre-Dame de Fourvière (nineteenth century), which majestically overlooks the city, almost as though it were watching over the market.
The market traders come from all over the region, from the Monts du Lyonnais, Savoie, or Ardèche; some sell goods from the wholesale market, others are the producers themselves, who sell their goods directly (farmers, bakers, gardeners, butchers, cheesemakers, etc.). There are the first fresh figs (from the Ardèche) and Charentais melons (from Provence) as well as many other seasonal vegetables and fruits and, of course, cheese. I buy Comté and Tomme from Savoie and a few fine rigottes de Condrieu; finally, some baguette de campagne for dinner, which will be at home in Germany.
Markets and Fairs Have a Long Tradition in Lyon
Lyon has “always” been a trading city—it’s not only the citizens of the city who will tell you this, but historians, too, who have made this claim since early modern times. One can consult Guillaume Paradin (ca. 1510–1590), whose history of Lyon was published in the sixteenth century:
“Des foires, qui de temps immemorial ont esté continuees à Lyon.
L’on ne pourroit nier, que les foires publiques, & le commerce de toute Europe, n’aist esté frequenté à Lyon des la foundation de la cite par Plancus, & possible autant que Plancus fut naiz: estant encores la cite en-bas, entre les riuieres. Et qu’ainsi soit, Strabo qui viuoit du temps d’Auguste & de Plancus, parlant des habitans de Lyon, escript ainsi. Nam et usui magno, est illis emporium. I. Ilz tirent vn grand profit des foires & commerce. Par lesquelles paroles, lon peust bien iuger par coniecture, que deia ce commerce s’exerçoit à Lyon autant que Plancus vin ten Gaule: car il estoit impossible, qu’estant la cite si nouuellement rebastie par luy en la montagne, lon y feist tel profict des foires, lesquelles n’eussent peu encores ester publiees par les prouinces voisines: tant s’en faut, que le profit y eust esté si grand que dit Strabo.” (Paradin, Chapter IX, 12–13). (See here for the digitized version.)
Lyon is indeed famous for its fairs (“foires”). But Paradin’s claim that these already existed in antiquity, since the city’s founding by Lucius Munatius Plancus, is exaggerated. Like every larger city, Lyon, of course, had its weekly markets. However, the fairs were not established until the fifteenth century: in 1420, they began with two fairs a year, and in 1464 there were already four because the king wanted to lure the trade merchants from Geneva to Lyon. The brief suspension of the fairs (1484) was due to the calamities of the time. But in 1494, there were already four annual fairs again. From then on, Lyon experienced an economic and demographic boom, interrupted only by the religious wars in the second half of the sixteenth century.
Religious Fairs and Trade Fairs: Temporal Orderings
The influence of religion is also repeatedly visible with the trade fairs. The dates of the fairs were guided by the liturgical year, meaning that, if the four dates could be arranged accordingly, the fairs began after Epiphany (January 6), Quasimodo (the first Sunday after Easter), August 4 (the day of a local saint), and All Saints’ Day. They usually lasted fifteen days, with the merchandise fair taking place in the first week and the exchange fair in the second. Hence, that’s when prices and payment dates were negotiated. Here, again, is what Paradin wrote about this:
“Mais reuenant aux foires, il me souffira de dire, que diuerseme[n]t elles ont esté reglees, selon les temps, & les regnes: car de ce qui en est memorié, nous trouuons, que le roy Charles septieme de France estant en la ville d’Angiers, en l’an mil quatre cens quarante trois, octroya à la cite de Lyon deux foires, lesquelles il ordonna estre tenues, assauoir la premiere, le mercredy apres pasques, continuant vingtz iours: la seconde, commenceant lendemain de la feste sainct Iaques, & sainct Christophle, le vingtsixieme de Iuillet, continuant vingtz iours. Et depuis par ampliation de grace, en octroya vne troisieme, commenceant le lendemain de la feste sainct André, continuant vingtz iours ensuiuant. Depuis estant venu à la coronne le roy Loys vnzieme de ce nom, son fils, & estant à sainct Michel sur Loyre, l’an deuxieme de son regne, luy fut remonstré, que les foires que lors les marcha[n]s de son royaume freque[n]toyent en la ville de Geneue, estoyent grandeme[n]t preiudiciables au royaume de France, pour raison de l’alienation & transport des deniers, & denrees de ce royaume: au moyen dequoy il octroya lors aux habitans de Lyon, quatre foires l’an, comme ells sont continues iusques auiourd’huy.“ (Paradin, 13–14)
It was normal in Christian Europe in the late Middle Ages for the general calendar to be oriented towards the Christian liturgical year, beginning with Advent and brought into a rhythm with the calendar of saints and feasts. Indeed, German uses the same word, “Messe,” for a church service (the Catholic mass) and a trade fair. “Messe” is derived from the Latin “missa.” The fact that the same word refers here to two very different events can be explained in various ways. First, the Latin “missa” (“religious service,” “celebration of mass”) developed from the formula “ite, missa est” (in English: “Go it is the dismissal”) which concluded the liturgical celebration of the sacrifice. It marks, in other words, the end of the event. Second, as was recorded in many ordinances, church services and markets such as fairs were to take place one after the other: the market after the service, the trade fair often only after the day in honor of a saint. Third, the markets or fairs often took place near a church—not least because there was a large open square where the traders could set up their stands. Evidently due to proximity, a transfer of meaning took place here. Both the spatial and the temporal context (the juxtaposition and succession) of religious and mercantile practices have made their mark in the formation and use of the term. Terms in other European languages (English: fair French: foire, Italian: fiera, Spanish: fiesta) derive from the Latin “feria, feriae.” Yet this, too, not only meant “market” but “religious holidays,” which sometimes took place during the same period. Here, too, one can see the spatial-temporal interrelations of practices that regularly took place, which, precisely through their competition, presumably took shape and continued to develop in parallel. Today, a distant reflection of this opposing pair is manifest in the closing of shops on Sundays (where this still occurs) or in special events such as Whitsun markets, which often combine consumer fairs with folk festivals. The fact that these markets began on an ecclesiastical holiday—or, to be precise, on the following day—often goes back to a royal or imperial privilege granted during the Middle Ages.
Goods from All Over the World
At the beginning of the sixteenth century, textiles, spices, metal goods, books, and paper, as well as leather and skins, were traded in Lyon (Garden, vol. 1, 55–108). Merchants also brought many finished products—such as knives and other iron goods, bed linen, hats, menswear, shoes, wallpaper, carpets, and weapons—from all over France. There are no detailed records in this document of the areas of origin of the raw materials, since they were often imported via Italian, German, Swiss, and Spanish merchants based in Lyon. But the list of spices and medicines (“drogueries”) alone suggests that many of these raw materials came from the Levant or from farther away in Asia: Almonds, aniseed, cinnamon, cassia, coloquine (pumpkin), shells from the Levant, coriander, caraway, incense, Folii Indi (feuille des Indes, Indian leaf, probably: Indian bay leaf), ginger, cloves, Arabic gum, seeds (often “graine de paradis,” meaning melegueta peppercorns), hermodactylus (Iris tuberosa or snake’s-head iris), mace, grains of paradise, mastic, myrobalans (cherry plum, usually dried), nutmeg, pepper, long pepper, musk, pyrethrum, rice, sandarac, seeds for planting, senna, spikenard, turmeric (terra merita, saffron), zinc oxide (vitriol?), zeodary (Curcuma zedoaria). (Gascon, vol. 2, 883; Archives municipales de Lyon: CC 4293, 1519)
Unlike in Calicut (modern-day Kozhikode) in India, at the time there was no fixed location for the Lyon fairs at which mainly wholesalers and long-distance merchants came together. This was the case only for the smaller weekly markets: here, each category of goods was assigned a fixed public place where trading was allowed on a certain day. And later on (or, to be precise, between 1856 and 2005), Lyon had the Grand Bazar, the first large department store in the city, located in the rue de la République, very close to the Franciscan convent (Cordeliers). But where did merchants meet in the early modern period? Let’s take a look at the classic work by Marc Brésard to see if a trade fair topography can be reconstructed.
As early as 1420, just after Lyon had received the privilege of holding two fairs, the consuls determined the places where the wares could be displayed (Brésard, 243–249). The first fair was to take place on the near side of the Saône, i.e., on the Empire side, today’s Presqu’île; the second fair of the year was to be held on the other side of the Saône, the Royaume side. In 1461, certain goods were to be displayed in certain places in the city, each approximately limited to the width of one house. In 1462 the planning of a hall was considered, but this plan failed. Finally, it was agreed, not least after the intervention of the king, that the goods could be displayed anywhere in the city, to the right and left of the Saône and wherever the merchants liked. For this purpose, displays (“étalages”), presumably wooden benches, were made available, which stood everywhere along the streets, on the squares, on the bridge over the Saône, as well as near the city gates, and which could be covered in case of rain or sun with linen sheeting held in place by cords. After that, the perimeter was somewhat restricted: between the rue Juiverie (and quarter named after it), the hospital (with the name of la Saônnerie or la Saunerie), and the place de Roanne on the right side, and la Platière, la Grenette, Saint-Antoine, Cordeliers, and Rhône on the other side. Later, the area was extended to the place des Terreaux (Brésard, 254). Hence four times a year, the whole city transformed into a large market. This was something very special, as fourteen-day fairs with comparable international reach and total sales were held in only a few cities: Lyon, Medina del Campo, Piacenza, and Antwerp. One can imagine how narrow it must have been on the streets and in the alleys at the time. There was no shortage of complaints from drivers who could no longer get through with their horse-drawn carriages. So it proved less disruptive for traffic in the city when the merchants rented space in city shops or deposited their goods immediately upon arriving in the large inn where they were being accommodated. Some unsold goods were also left in these depots until the merchants returned to the city two or three months later. The temporal and spatial organization of the fairs, the presence of many foreign merchants and bankers, and the diverse range of goods also created a specific urbanity.
As can be gleaned from the minutes of the Council and royal letters, trade also took place on the other side of the Saône, which in the sixteenth century could only be crossed via a single stone bridge, the pont du Change, assuming a rowboat was not available. After visiting the market, I cross the pont Bonaparte to the other side of the river, which is now a UNESCO World Heritage Site, to visit the most important sites and buildings. The square in front of the cathedral, created only by partially demolishing and reconstructing the St. Jean monastery in the second half of the sixteenth century, was located outside the fair district. The route continues along the rue Saint-Jean, where buildings in the local style typical of the fifteenth and sixteenth centuries can still be found today. Along the way, I pass by newer buildings in the Italian Renaissance style arriving via a traboule, one of the passages typically found between buildings in Lyon, at the former Hostellerie du gouvernement and I finally finish my tour at the place du Change, where the money changers met in the fifteenth century, before the first merchant’s loggia (loge du Change) was built here in the seventeenth century, later to be enlarged and redesigned in the middle of the eighteenth century according to plans by Jacques-Germain Soufflot.
Following the French Revolution, the exchange was transformed into a house of worship for the Reformed Church, which still meets there today. But the clocks at the top of the building continue to remind us today that the merchants were “watching the clock.” Such conversions of building uses were not rare around 1800, as we have already seen with St. Peter’s Church in Erfurt, except that here the conversion ran the other way: a formerly secular building was converted for future religious use. This is hardly visible on the exterior of the building; the alterations were mainly internal (cross, altar, pulpit, benches) to adapt the building for the Reformed liturgy.
What is equally interesting for the research group, however, are the rhythms that shaped the use of urban space during the fairs. The presence of the many foreign merchants and trading companies in the city left less of a visible mark in striking architectural structures than did religious practices. At least for trade fairs, a certain ephemerality can be observed, as I showed above. Lasting much longer than practices of commerce and payment, the religious practices of some merchant families or trading nations established themselves in the city: for example, the establishment of a chapel in the church of Notre-Dame-de-Confort by the very wealthy Gadagne family (Italian: Guadagni).
Instead of continuing my stroll through the city, it’s time for me to focus on my essay on urban heterarchies, turning again to the history of the St. Trinitatis Brotherhood. There will be more to read about that by December, at the latest.
Translated by Michael Thomas Taylor.
— Susanne Rau
Susanne Rau is professor of spatial history and culture at the University of Erfurt and one of the spokespersons of the KFG “Religion and Urbanity: Reciprocal Formations” .
Marc Brésard, Les foires de Lyon au XVe et XVIe siècles, Paris 1914.
Richard Gascon, Grand commerce et vie urbaine au XVIe siècle: Lyon et ses marchands (environs de 1520 – environs de 1580), 2 vols., Paris 1971.
Heinrich Lang and Susanne Rau, Weltwirtschaftszentren, 10. Lyon, in Friedrich Jaeger (ed.), Encyclopedia of Modern Times Online (2017), http://dx.doi.org/10.1163/2352-0248_edn_a4749000.
Sophie Landrin, “Le Grand Bazar va être détruit malgré les protestations,” in Le Monde, March 31, 2015, https://www.lemonde.fr/international/article/2005/03/31/le-grand-bazar-va-etre-detruit-malgre-les-protestations_633771_3210.html (August 1, 2019).
Guillaume Paradin de Cuyseaulx, Mémoires de l’Histoire de Lyon, Lyon 1573.
Susanne Rau, Räume der Stadt: Eine
Geschichte Lyons 1300-1800, Frankfurt/Main 2014.
 The French original is: “amandes, anis, cannelle, cassie, coloquinte, coques du Levant, coriandre, cumin, encens, folli Indi, gingembre, girofles, gomme arabique, graine, hermodates, macis, maniguette, mastic, mirabolans, muscades, poivre, poivre long, pousse-muscade, pyrètre, riz, sandarac, semencine, séné, spicenard, terra merita, tuthie, zédoaire”.
A digitized version of a book from the “Garbeau de l’épicerie” (basically the spice inspection department) from 1519 can be found on the website of the Lyon municipal archive: http://www.archives-lyon.fr/static/archives/garbeau-epicerie/ (August 29, 2019).
Picture credit for all images: Susanne Rau.