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2017, Journal of the American Musicological Society
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Two thirteenth-century vernacular motets copied side by side in the Montpellier Codex tell a story of sin and repentance. In one a shepherd rapes a maiden, while in the other a penitent begs the Virgin Mary to forgive a great sin. The music of these two motets is nearly identical: one is a contrafactum of the other, and represents a conscious narrative continuation of the first. This article offers a close reading of this unusual pair of motets, interpreting their texts and polyphonic musical settings in the context of other motets, the pastourelle song genre, their liturgical tenor, the technique of contrafacture, the chanson pieuse, and the intertextual refrain repertory. The two motets constitute a medieval exploration of the boundary between seduction and rape, and the spiritual consequences of its transgression. Having placed the story told by the motets in the context of medieval attitudes toward rape in both legal and pedagogical spheres, I close by reflecting on the ethics of listening to artistic representations of violence for both medieval and modern audiences.
Draft, 2021
According to Eric Gans, a work of art is given its beauty by the collective desire mediated through the signs constituting the esthetic experience, a variant of the sacrificial event in which human culture originated. The inviolability of the esthetic form “both arouses desire and keeps this desire at a distance, thereby maintaining the desirer in the oscillatory relation characteristic of esthetic experience.” As inviolable crucibles for the forging and containment of powerful desires and ideals, performances of troubadour and trouvère songs functioned to maintain the courtly culture of the era, not only through their poems and melodies but also through crucial interactions of text and music. The work of René Girard also sheds light on the ideal of courtly love and its expression, through melody and text, in the corpus of troubadour and trouvère song. Melody serves as both temenos and expressive vehicle – for an individual text, for the ideal of fin amour, and as part of the primary esthetic experience of courtly culture, for the actual constraints of the social order. An individual song has as its overall structure the same general structure of all cultural experience, in terms of Girard’s mimetic theory, a crisis brought to a resolution – a sacrifice – that simultaneously contains and releases the energy of the generative scapegoat mechanism. The repertoires of the troubadours and trouvères provide a testing ground for Gans’s and Girard’s ideas, particularly the genre of the trouvère pastourelle. The performance of these songs featured the singer and his performance at the center of attention, and the shepherdess at the center of his subject, replicating the “circle of actors designating a central object” in Gans’s originary scene. The pastourelle is readily identifiable as the locus for a sacrifice or victimizing of a young woman by a predatory knight, and the poems relate varying degrees of violence, ranging from seduction or coercion to rape. In the musical settings of these texts, elements such as degree of melismatic density, high or low range, melodic motion, contour, zenith and/or nadir, and the use of major or minor “mode” provide hints toward a system of signs indicating the role of music vis-à-vis the text in concealing or revealing the violence that lurks, lures, or attacks in these songs.
French song compositions of the late fifteenth century, besides progressively dissolving the rigid framework of the formes fixes, also slacken the conventional and somewhat stiff literary shackles imposed onto them by topics relating to the ›amour courtois‹. Soon after the peak of this musical and poetic language was reached by about 1470 in the chansons of, e. g., Ockeghem, Busnoys and Ghizeghem, an entirely different set of literary topics emerges, which, while still clustering on love as its main theme, tackle it much more realistically and crudely, the music being often constructed around simple ›rustique‹ melodies. Building on past works on this subject, the essay seeks to retrace the changing role of French secular polyphony between the end of the fifteenth and the early sixteenth century within a wide cultural, historical and literary context, exemplifying the theoretical considerations through a detailed analysis of a combinative chanson from F-Dm 517.
Journal of the American Musicological Society, vol. 56, pp. 179-86., 2003
Plainsong and Medieval Music, 2013
The final chapter, 'Death: Remembering Machaut', extends this idea of memory as most effectively embodied in the written word, alone or especially when set to music. Here Leach begins again with a song, Plourés, dames (B32), then considers other works, especially the Mass and the motets and their reception. Reflecting both on modern scholarship and on signs of influence and reputation following Machaut's death, she concludes that his works formed a 'clear response to the needs of his readers' (p. 324). As such, while the Machaut manuscripts have indeed effected how we see him and his works, in comparison to his largely anonymous contemporaries, they in fact 'have not misrepresented or overrepresented his historical importance'. This importance, however, is not (or not only) because he is unique, but precisely because he so strongly represented his time. The book is well produced and generally free of errors. Leach helpfully refers to musical works by title, with number in parentheses. Footnotes are properly placed at the foot of the page, where they can be easily used or ignored. Images (only black and white, but of high quality) and musical examples are well placed and clearly reproduced. A ten-page glossary is designed to help alleviate the anxiety that seems to attack non-musicians when confronted with close readings of music. The general index is supplemented by an index of Machaut's lyrics, subdivided by genre. All this makes the book easy to use. Leach's study is marked by a fluid movement from song to narrative and back again that goes a long way towards demonstrating how Machaut's output can be seen with song at its centre. According to this perspective, the music is not simply an ornament to the words, but also an essential part of Machaut's thinking. Her lucid studies of individual songs and pairs of songs, underpinned by diagrams, texts, musical examples and manuscript images, should be accessible to a wide audience and will be useful in their own right. Her opening chapters can also be used separately as case studies in historiography, and I certainly plan to return again and again to her discussions of Hope and Fortune. This potential for flexible reading practices, like her movement between genres, between sound and writing, and between readers of different periods, can serve to collapse past, present and future just as she argues Machaut's songs do. As such, this book will surely serve as a seed from which future work can grow.
This dissertation provides the first full-scale musicological study of Stuttgart 95, a thirteenth-century song book, formerly thought to be from the abbey of Weingarten. Upon further examination, it is clear that rather than a single unified corpus of Latin songs, the musical portions are composed of three separate layers. Furthermore, I argue that these layers were best understood as separate entities. This delineation between writing campaigns indicates that the original musical project likely constitutes a mostly intact collection, with only one or two folios missing from the beginning of the codex. Moreover, the song repertoire in the first layer is partially comprised of addenda entered into other Engelberg liturgical manuscripts, mainly at the close of the twelfth and beginning of the thirteenth century, shortly before the manufacture of Stuttgart 95. I focus, in particular, on the first layer of its musical corpora, arguing that the earliest stratum in this composite manuscript points to the double cloister of Engelberg as a likely provenance. As a collection of addenda, it demonstrates that musicians in Engelberg actively collected pieces that addressed Mary, the community’s patrona. I first discuss the consistent use of majuscule and rubrication to visually highlight the name of Mary amidst its surrounding text. Furthermore, I demonstrate that Mary along with each of these additional saints had liturgical ties to the double house of Engelberg; Mary was the monastery’s patrona, and the additional figures were either especially venerated at Engelberg or were the namesakes for dedicated altars or chapels in joint community’s churches. Furthermore, I contend that the music of Stuttgart 95 reflects a tradition of ‘decorating’ Mary’s name aurally by musical means, as in the case of melismatic migrating refrains used as either concluding elements or interpolations in antiphons and sequences. Finally, I assert that liturgy is a reflection of institutional identity, and that it served as a gendered discourse that affirmed the relationship between men and women religious of Engelberg.
Companion to Medieval and Renaissance Music, ed. by Tess Knighton and David Fallows (London: Dent), 1992
'A piece ofmusic in several parts with words' is as precise a definition of the motet as will serve from the thirteenth to the late sixteenth century and beyond. This is actually very close to one of the earliest descriptions we have, that of the late thirteenth-century theorist Johannes de Grocheio. He attached the motet to the learned, who cultivate and appreciate subtle art, and removed it from the vulgar, who neither like nor understand it. He thereby added the dimension of ingenuity that survives at least through the sixteenth century, when it calls forth the finestwrought imitative contrapuntal art ofthe polyphonic acappella tradition. To concur with Besseler's astonishingly dismissive proposition that the motet was 'not intended for aesthetic effect but for the faithful while they watch and pray', or to evade the motet's unfashionably subtle sophistries, is both to align ourselves with Grocheio's vulgarians and to ignore the aesthetic power of richly clever combinations of symbol, number, and allusion. The motet was born in the thirteenth century out of the more tightly measured discant sections of organum, by the addition to their upper part(s) of words unrelated or newly related to the parent composition. Not only did the discant (clausula) sections differ in musical style from the melismatic organum that surrounded them; the added words were often different in language (French) and subject matter (secular love) from the sacred Latin chants on which they were built, and where there were two or more texts, different from each other. OAMM nos.43-5 illustrate how whole families of related and mutually referential compositions were spawned. NO.43 shows the clausula motet embedded in the organum; the tenor is organized in repeating rhythmic groups, and the two added parts have the same text. The same tenor, identically arranged, becomes the basis for textually and musically new upper parts in nO.44 (the texis of which take a homiletic and critical stance that became common in the fourteenth century), and nO.45, now first with an amorous French text coupled with a new Latin text that refers back elliptically to the 'orphan' idea of the parent organum from which it is now itselforphaned, Non vos relinquam orphanos, and then a version with two amorous French texts that in turn gives newly subverted meaning to the original tenor text 'and your heart shall rejoice'. Although from the beginning rooted in sacred material, satirical, social, amorous, exegetical and topical themes soon outweighed sacred subjects. Celebratory pieces predominate in Italy, sacred subjects in England. By the sixteenth century, motets were more often sacred than secular. Starting with diversity of texture, contrasting lines and different texts, motets came to have homogeneously imitative textures with all parts singing the same text. The motet provided for the first time a vehicle that could present different musical, textual and symbolic ideas truly simultaneously. It wraps counterpointed texts and music artfully together for aural, visual, numerical, symbolic and other forms ofintellectual contemplation that go beyond the real time needed for musical performance. The contrasting musical time-planes of the motet's simultaneously
Song was frequently disciplined in the sixteenth-century Consistory of Geneva as part of the broad program of social Reform led by Calvin. Between 1542 and 1552¬¬¬, more than one hundred cases involving illicit singing came before the Consistory court. These cases reveal the Consistory’s persistent attempt to control the singing of all members of Genevan society regardless of social status or situation. They also offer a new field of evidence for exploring the boundaries between proper (honnête) and improper (deshonnête) singing in Reformed communities. The bulk of the cases surveyed from this period involved charges of illicit singing alongside other immoral behaviors, such as gambling and fornication. These cases directly linked indecent singing to other forbidden acts—a connection that worked out a neo-Platonic view of music in juridical process and provided the rationalization for the entire project of disciplining song in the courts. Concerns over improper song leading to illicit behavior and ultimately to social disorder were dramatically illustrated in a cluster of Consistory cases related to the famous Bolsec affair that exploded in Geneva near the end of the year 1551. Bolsec’s contrafactum on the tune of Psalm 23 from the Geneva Psalter—written during Bolsec’s lengthy stay in prison—spread his dissenting theology to his supporters and enacted the dangerous potential of song to disrupt the unity of the Reformed city.
Canadian University Music Review, 1999
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Quaerendo, 2021
This article explores the pan-European phenomenon of the execution ballad, songs that told the news of true crimes and their punishment by public execution. Looking at examples across nine languages, from the sixteenth through the nineteenth century, this comparison reveals that these ballads share multiple features in textual content and format: a recognisable, formulaic narrative; sensationalist and emotive language; and a conservative perspective that confirms that the condemned is guilty and that justice’ is being served. We also note key regional differences, such as in the use (or not) of contrafactum, the setting of new lyrics to familiar melodies, in the use of the first versus third person voice, and in the depiction of graphic violence, both of the crime committed and the execution. Ultimately, we argue for the existence of an almost universal tradition in Europe of how to sing the news of punishment.
Plainsong and Medieval Music, 2014
Polyphonic Voices. Poetic and Musical Dialogues in the European Ars Nova, ed. A. Alberni, A. Calvia, M. S. Lannutti , 2021
Recent research, including my own, has demonstrated how tracing the intertextualities that link many late medieval French lyrics and songs can shed powerful light on the transmission and reception of those works. It can also contribute fascinating evidence concerning their longevity and offer clues about the cultural meaning they carried. In this essay, I explore a curious case where French-texted songs from the distant past are evoked in a new and surprising context: a cycle of vernacular lyrics for Easter that was composed sometime in the fifteenth century. By citing secular songs in these religious lyrics, the author sought to bring home the significance of the Passion using terms that would be appealing and meaningful to his lay readers.
The shapes and seams of French motets c. 1315-60 Anna Zayaruznaya, The monstrous new art: divided forms in the late medieval motet (Cambridge: Cambridge University Press, 2015), £64.99 / $99.99
There is scant evidence of the seven deadly sins in medieval music, compared with the manifold treatment of this theme in theology and art. Early sacred texts set to melody were based almost exclusively on the Bible, sources of which predate the first Western teaching against the sins. Even when composers began to use their own texts, the sins only rarely commanded their attention. This article deals with the small but fascinating repertory of music on the seven deadly sins from the thirteenth and fourteenth centuries: several conductus and motets from works of Philip the Chancellor, Guillaume de Machaut and the Roman de Fauvel. These unique pieces, straddling the divide between liturgical and pedagogical music, are shown to have unusually dramatic texts that often addressed the sins directly. In the fifteenth century, these works disappeared, replaced by music that expressed the idea of defeating the sins through the use of musical symbols rather than by singing their names aloud.
2003
This thesis examines literary images of masculinity and femininity, their function and depiction in marriage roles and homo-social relationships in the context of crisis: wifely adultery. The study is heavily reliant upon vernacular texts, especially Old French works from the twelfth and thirteenth century including works from the genres of romance, lais, fables, and fabliaux. Latin works including historia and prescriptive texts such as customaries, penitentials, etiquette texts and medical and canon law treatises are also used to contextualise themes in the Old French literature. The introduction summarises modern literary and historical criticism concerning sexuality in the Middle Ages. It then discusses the influences of the Church, philosophy, medicine, natural theory and society on medieval definitions of sexuality to contextualise the literature which is focal to this thesis. The following four chapters each consider a single character in the adulterous affair: the adulteress, the husband, the lover and the accuser. The literary images of each character are analysed in detail revealing the diversity of depictions between and also within genres. This enables the identification of medieval sexual constructs, challenging some previous critiques of representations of sexuality in the Middle Ages. The final chapter explores the language by which the sexual act is presented. Furthermore, it shows how language is used and occasionally abused in committing, prosecuting and evading punisliment for adultery and how it can be wielded as a weapon of women. Through the focus of a body of literature rich in depictions of sexuality, this thesis questions the misogynist overtones often attributed to medieval literature. The diversity of images shows that the literature illustrates a wide range of opinions and ideas reflective of the complexity of sexuality in medieval society. I would like to thank my supervisor, John Hudson for his invaluable support over the last four years. Other members of the Department of Medieval History at St Andrews have also given of their time, providing advice and guidance, particularly Rob Bartlett and Simone Macdougall. For their help in teaching me Old French and for specific language advice I would like to thank Clive Sneddon and Norris Lacy. Several others have also contributed greatly to my research and their assistance has made the process not only easier but more enjoyable-1 would therefore like to thank the librarians of the Bibliothèque Nationale and the British Library and above all, the secretaries of the Department of Mediaeval History, Anne Chalmers, and Berta Wales who has been an inspiration and who, in particular, has given support and guidance far exceeding any secretarial duties. I would like to thank Bob and Julie Kerr-my fairy-godpeoplewhose quiet strength and support and unexpected help and generosity saw me through difficult times impossible to enumerate. During the course of my Ph. D., I have been privileged to be part of an active and close postgraduate community: I am thankful to all its members, in particular Angela Montford, Bjorn Weiler, Caroline Proctor, Sumi David and Lindsay Rudge. I would like to thank Michele Mason for long talks, her friendship and her ability to make me smile and Brian Briggs for the good times, bad times and back again. Finally, I would like to thank those people who have constantly come to my aid and given unwavering support by rescuing hard drives, giving advice and offering their support over cups of coffee, pints of Guinness, around campfires, atop Munroes and in canoes: David Green, Iona McCleery and Kris Towson. For peppercorns of knowledge and understated but immeasurable generosity, I would like to thank Angus Stewart. It remains to thank one person in particular-Sally Crumplin. It strikes me that during the course of writing a work that focuses on themes of distrust and betrayal, I have been given the gift of unwavering, unconditional trust, faith and support. For this and all else, I thank her. This thesis is dedicated to my father. He would have claimed not to have understood it, on account of its lack of engine, gears and grease and yet he did all that was in his power to make sure that I could attain my goal, providing endless faith, support and love. I hope that in some way the completion of this work proves that his faith and years of hard work were not in vain and that I am as proud of him and all he did as he was of me.
Comitatus-a Journal of Medieval and Renaissance Studies, 2017
Medieval testimonies brought back by Christian voyagers into Hell delve into the infernal punishments administered to the souls of the sinners. In this literature, written by monks for monks, the emphasis on sexual deviations is indicative of a constant battle to repress desire, as well as of a need to destroy the object of this desire. The punitive treatment administered to those who violate the rules and allow themselves to be corrupted by lust, elicits a variety of fantasies where torture, cruelty, and lechery are fused together in unbridled poetry. In pursuance of this worship of chastity, bodies, which should be separated and chaste on Earth, are instead mixed together naked and are desecrated in Hell. In condemning eroticism and desire, the monks result in describing a sexuality that is considerably more seditious. This paper analyzes the extent to which this literature allows the study of the attitude monks adopted towards sexual practices.
Sounding the Past, 2020
The essay explores the written tradition of three Latin songs belonging to the Central European repertoire of 14th and 15th centuries: Ave non Eve meritum, Maria triuni gerula and O quantum sollicitor. First two examples – Ave non Eve meritum and Maria triuni gerula – show how Latin songs were modified for the use as tropes in the liturgy, how the notion about what is a trope and how it should look like gradually changed, and what effect had the use of the songs on their actual preservation. It as well demonstrates the nature of innovation in a highly conservative environment. The common denominator of all described modifications is the aim to present songs as legitimate components of the liturgy by giving them the shape of chant and by creating textual references to host chants. The third example, O quantum sollicitor represents a song that was never used in the liturgy. Therefore, its tradition is free from deliberate modifications and makes such modifications identifiable in other compositions. The essay focuses on a small chapter in a complex story of how Latin songs enter the liturgy as its embellishment.
Rethinking History, 2017
This article reflects playfully on poetic and periodic conceptions of the Middle Ages, with a view to establishing connections (direct as well as analogical) between the inscription of periodic claustrality and the formal structure of verse. As a means of defamiliarising the subjects at hand, the notion of authenticity is deployed in uncommon guises; in particular, the authentic is framed as 'the culpable' (that is, an agent regarded as identical with the perpetrator of past deeds). This legal or juridical sense of the word authentic (which is encoded in its etymology) provides the frame for considering various poetic and narrative techniques by which the Middle Ages have been put 'on trial' and found to be selfsame-or otherwise.
The paper discusses the medieval miracle play "A Woman Taken in Adultery." The purpose of this paper is to explore how spatial organization and the movement of the actors on stage contribute to the "showing" or ostension of the play's theological sub-text.
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