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Popular History of the Art of Music

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<h2>CHAPTER VIII.</h2> <h3>ORIGIN OF THE GREAT FRENCH EPICS.</h3> <hr style="width: 15%;" /> <ANTIMG src="images/capo.png" width-obs="100" height-obs="100" alt="O" title="O" class="floatl" />NE of the earliest developments of popular music on the continent was that of the Chansons de Geste ("Songs of Action"), which were, in effect, great national epics. The period of this activity was from about 800 to 1100 or 1200, and the greatest productions were the "Songs of Roland," the "Song of Antioch," etc., translations of which may be found in collections of mediæval romances. The social conditions out of which these songs grew have been well summarized by M. Léon Gautier, in his "Les Épopées Françaises": "If we transport ourselves in imagination into Gaul in the seventh century, and casting our eyes to the right, the left, and to all parts, we undertake to render to ourselves an exact account of the state in which we find the national poetry, the following will be the spectacle which will meet our gaze: Upon one hand in Amorican Brittany there are a group of popular poets who speak a Celtic dialect, and sing upon the harp certain legends, certain fables of Celtic origin. They form a league apart, and do not mix at all in the poetic movement of the great Gallo-Roman country. They are the popular singers of an abased race, of a conquered people. Toward the end of the twelfth century we see their legends emerge from[Pg 116] their previous obscurity and conquer a sudden and astonishing popularity, which endured throughout all the remainder of the Middle Ages. But in the seventh century they had no profound influence in Gaul, and their voice had no echo except beyond the boundary straits among the harpers and singers of England, Wales and Ireland. "Upon another side, that of the Moselle, the Meuse and the Rhine, in the country vaguely designated under the name of Austrasia, German invasions have left more indelible traces. The ideas, customs and even the language have taken on a Tudesque imprint. There they sing in a form purely Germanic the 'Antiquissima Carmina' ["Most Ancient Songs"] which Charlemagne was one day to order his writers to compile and put in permanent form. Between these two extreme divisions there was a neutral territory where a new language was in process of forming—that of the 'Oc' and 'Oil.' Here the songs were neither German nor Gallo-Roman, but Romance. And here were the germs of the future epics of France." Out of this combination of contrasting spirits of race, the movement of awakened national life, arose, first, what were called Cantilenas—short songs of a ballad-like character. The language is a mixture of German, Latin and French, intermingled in a most curious manner. For example, consider the following verses from the cantilena of St. Eulalie, as given by M. Gautier, p. 65: <table border="0" cellpadding="4" cellspacing="0" summary=""> <tbody> <tr> <td> "Buona pulcella fût Eulalia; Bel avret corps, bellezour anima. Voldrent la vientre li Deo inimi, Voldrent la faire diaule servir. Elle n'out eskoltet les mal conselliers Qu'elle Deo raniet chi maent sus en ciel." </td> </tr> </tbody> </table> [Pg 117] Which being somewhat freely rendered into English, it says that: <table border="0" cellpadding="4" cellspacing="0" summary=""> <tbody> <tr> <td> "A good virgin was Eulalia; She had a beautiful body, more beautiful spirit; The enemies of God would conquer her, Would make her serve the devil; But never would she understand the evil ones who counsel To deny God, who is above all in heaven." </td> </tr> </tbody> </table> And so the ballad goes on twenty-three verses more to narrate how she withstood the exhortations of the king of the pagans, that she would forsake the name of Christian; and when they threw her into the fire the fire would not burn her, for the fire was pure; and when the king drew his sword to cut off her head the demoiselle did not contradict him, for she wished to leave the world. She prayed to Christ, and under the form of a dove she flew away toward heaven. These charming verses of the ninth century were probably sung to music having little of the movement which we now associate with the term melody, but which was more of a chant-like character. Of similar literary texture were a multitude of songs, of which many different ones related to the same hero. Hence in time there was a disposition on the part of the cleverer minstrels to combine them into a single narration, and to impart to the whole so composed something of an epic character. Thus arose the famous Chansons de Geste already mentioned, the origin and general character of which have been most happily elucidated in the work of M. Gautier, already referred to. He says: "The great epics of the French had their origin in the romantic and commanding deeds of Charlemagne and the battles against Saracens in 792. The fate of civilization trembled in the balance at Ville Daigne and at Poitiers.[Pg 118] It is the lot of Christianity, it is the lot of the world, which is at stake. The innumerable murders, the torrents of blood, these thousands of deaths have had their sure effect upon history. The world has been Christian in place of being Arab. It appertains to Jesus instead of Mahomet. This civilization, of which we are so proud, this beauty of the domestic circle, this independence of our spirit, this free character of our wives and children it is to Charles Martelle, and above all to William of Orange, that we owe them, after God. We possess only a limited number of these primitive epics, the Chansons de Geste, and are not certain that we have them in the second or even the third versions. At the head of the list we place the 'Song of Roland,' the Iliad of France. All the other songs of action, however beautiful and however ancient they may be, are far inferior. The text of the 'Song of Roland' as it has come down to us cannot have been written much before 1100. Besides this there is the 'Chanson de Nimes,' 'Ogier le Danois,' 'Jour de Blaibes,' all of which were written in the languages of Oc and Oil. All these have something in common; the verse is ten syllables, the correspondences are assonances and not rhymes. In style these Chansons de Geste are rapid, military, but above all dramatic and popular. They are without shading, spontaneous, no labor, no false art, no study. Above all it is a style to which one can apply the words of Montaigne, and it is the same upon paper as in the mouth. Really these verses are made to be upon the living lip, and not upon the cold and dead parchment of the manuscript. The oldest manuscripts are small, in order that they may be carried in the pocket for use of traveling jongleurs and singers. They have Homeric epithets. The style is singularly grave. There[Pg 119] is nothing to raise a laugh. The first epics were popular about the end of the eleventh century. The idea of woman is purer in the early poems. There is no description of the body; there is no gallantry. The beautiful Aude apprehends the death of Roland; she falls dead. In the second half of the twelfth century our poets would have been incapable of so simple and noble a conception. We find, even in 'Amis et Amelis,' women who are still very German in physiognomy, and alluring, but they are Germans, so to say, of the second manner. They have a habit of throwing themselves into the arms of the first man who takes their fancy. "Each one of the races which composed France or Gaul in the sixth or seventh century, contributed its share toward the future epics. The Celts furnished their character, the Romans their language, the Church its faith; but the Germans did more. For long centuries they had the habit of chanting in popular verse their origin, their victories and their heroes. Above all they penetrated the new poetry with their new spirit. All the German ideas upon war, royalty, family and government, upon woman and right, passed into the epic of the French. "Our fathers had no epics, it is true, but they had popular chants, rapid, ardent and short, which are precisely what we have called cantilenas. A cantilena is at the same time a recitation and an ode. It is at times a complaint and more often a round. It is a hymn, above all religious and musical, which runs over the lips and which, thanks to its brevity, mainly, is easily graven upon the memory. The cantilenas were a power in society; they caused the most powerful to tremble. When a captain wished to nerve himself up against a bad action he said, 'They will make a bad song about me.'[Pg 120] "The heroes and the deeds which gave birth to French epics are those of the commencement of the eighth century to the end of the tenth. France is then more than a mere land; it is a country; a single religious faith fills all hearts and all intelligence. Toward the end of the tenth century we see the popular singers arresting crowds in all public places. They sing poems of 3,000 or 4,000 verses. These are the first of the Chansons de Geste. Out of the great number of cantilenas dedicated to a single hero it happened that some poet had the happy thought of combining them into a single poem. Thus came a suite of pieces about Roland or William, and from these, in time, an epic. The latest of the epic cycles was that concerning the crusades. The style is popular, rapid, easy to sing. It recalls the Homeric poetry. The constant epithets, the military enumerations, the discourses of the heroes before combat, and the idea of God, are simple, childlike, and superstition has no place. The supernatural exists in plenty, but no marvels."   <ANTIMG src="images/deco4.png" width-obs="200" height-obs="37" alt="decoration" title="decoration" />   [Pg 121] <div style="break-after:column;"></div>

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