Vernacular Song Flashcards
Chansonnier/”song-book”
A book/manuscript that contains a selection of songs, or polyphonic/monophonic settings of songs
Chansonnier St Germain (trouvère) does not rely on a specific motif
Eg there is a 3-note group of a falling 2nd>falling 3rd, but this only occurs once in the book
This occurs in 30 songs in l’Arsenal and 6 times in Cangé
Ian Parker 1979
St Germain contains 352 lyric songs, mostly in French
Only less than half are notated
St Germain- ‘belongs to the central tradition of trouvère song’ in ‘textual and melodic composition’
Ian Parker 1979
St Germain is striking for a trouvère composition, because it contains lots of lacunae (extended passages where no notes are played)
Ian Parker 1979
Argues that St Germain is unique for its early date (explains why only half is notated?); many manuscripts are relatively later
Raynaud (early 1400s)
St Germain- ‘rich and complex oral tradition’, ‘modest and everyday use’, may have been a performance instead of royal library copy
Ian Parker 1979
Features of St Germain manuscript- no illuminations, ‘frequent erasures and crossings out’, blank spaces filled by another scribe who used sweeps on uprights when copying
Ian Parker 1979
Scribal error in St Germain
Monophonic song ‘A l’entrada del tens clar’- also appears as one of the voices in a 3-part conductus in the Notre Dame manuscripts.
This Notre Dame version is a tone higher- notation error?
Explanation- scribes of both manuscripts copied from a faulty source
Falsa musica
Errors arising in manuscripts from copying, variation etc
Evaluation- St Germain
We still need to consider the authenticity of the many accidentals in St Germain (there were flats inserted to ‘correct’ tritones) by investigating the inks used to copy
St Germain likely was a ‘haphazard collection’, for a ‘private collector’ before it was made into a royal copy, which has now been lost
The troubadours and trouvères
Lyric-poets/poet-musicians in France, 12th and 13th centuries
Troubadours
South of France, wrote in Provencal
Trouvères
North of France, wrote in French
Timeline
Troubadours’ early songs > 100 years > Trouvères
Troubadours- ‘earliest and most significant exponents of…music and poetry in medieval Western vernacular culture’
Stevens 2001
460 troubadours, 2600 surviving poems (but only 1/10 had melodies)
Pillet and Carstens 1933
Pillet and Carstens’ ‘Bibliographie’ (1933)
Lists all the known troubadours
Considered an important reference work as it includes an anthology of poems by 122 poets
Troubadours’ social status in 19th century (Stevens 2001)
Seen as romantics in 19th century, but later on, more ‘careful’ and ‘realistic’ view by scholars
This realistic view is that the troubadour was ‘serious, well-educated and highly sophisticated’ as a ‘verse-technician’
‘Well placed in courtly society’
Middle Ages romanticised troubadours- ‘highly romanticised fictions’ of their lives from surviving poems
Troubadour Jaufre Rudel
Fictitious account- nobleman and prince, composed songs with good music and bad poetry
Recovered sense of hearing and smell as he saw his love interest, the countess
Reflects how music and poetry are combined in courtly love, fin’amors
Fin’amors
Ideal love, 12th century trope
Troubadours’ ‘distinctive contribution… to Western literary culture’
Modern term ‘courtly love’
Coined by Gaston Paris, 19th century
A more nuanced understanding between medieval literary love and Middle Ages’ ‘changing social and ecclesiastical structures of love and marriage’ (Stevens 2001)
Meaning fin’amors is not ‘exclusively literary’ but ‘cultural’
Concepts central to love in troubadour poetry
Refinement/being a ‘worthy lover’
Longing/unattainable women
Secretiveness
‘Social and personal benefits of love’
‘Tension and contradiction’- ‘sacred/profane’, ‘idealism/messy social realities’
Love being the ‘source of all goodness’- ‘quasi-religious’
Women and power
Women and power in troubadour poetry
Different types of power ascribed to women
Because trobairitz had an ‘exalted…definition’ despite their ‘context of female suppression’
However, some scholars argue that the troubadours worked in ‘self-contained masculine circles’, where women were instead ‘excluded’
(Stevens 2001)