Edi beo þu heuene quene is a 13th century English song in praise of the Virgin Mary, written in Middle English. It expresses familiarity in relationship with Mary and even romantic attachment; and the two part harmony sounds remarkably sweet and modern. This article explores why this is so, placing this beautiful song in its three contexts – lyrical, musical and historical – with a video of the song sung by The Night Watch, accompanied by gittern and citole.
The Cantigas de Santa Maria is arguably one of the most important collections of medieval songs, and certainly one of the largest. Composed between 1257 and 1283 by the Iberian King Alfonso X and his courtiers, they are largely versifications in song of the miracle stories of the Virgin Mary circulating in 13th century Europe. After exploring the impact of the troubadours on the Catholic Church’s cult of the Virgin in the first article, and the profound influence of the troubadours and the church on Alfonso’s Cantigas in the second article, this third article examines the character of the Virgin as represented in the manuscripts’ miracle stories and praise songs. Via Fatal Attraction, Seven Brides for Seven Brothers, characters in Batman, George Orwell’s 1984, bestiaries, psychotherapy and the Symbionese Liberation Army, we discover that the chief characteristics of the Virgin are jealousy, vengeance and the demand for obeisance. How does such a problematic role model affect the kingship of Alfonso? And how does this influence the content of the songs?
We begin with a video of Cantiga 173: The blessings of Maria ~ or ~ The kidney stone Cantiga, sung in English with medieval harp and fiddle.
In dulci jubilo is one of the most recognisable and joyful melodies of the middle ages, but it carries one of the most shocking and astonishing stories. The song is first mentioned in 1328, sung and danced by an angel in a vision of Heinrich Suso, German Christian mystic of the 14th century, extreme practitioner of Christian self-mortification.
This article tells Heinrich Suso’s disturbed and disturbing life, and the continuing life of In dulci jubilo, its words repeatedly reworked over the centuries, from the original Latin and German into many vernacular languages, and its music transformed with new musical arrangements from the 14th to the 21st century.
We begin with a performance on medieval harp.
This is the second of six articles about the Cantigas de Santa Maria, Songs of Holy Mary, composed by the King of Castile, Alfonso X, and his assistants between 1257 and 1283. In the first article, we traced the development of troubadour love song from the late 11th century to the end of the 13th century. The Roman Catholic Church’s response to the influence of what they perceived as troubadour immorality was to promote the Virgin Mary as the central figure of Christian chaste devotion. This was the faith that Alfonso X of Castile inherited.
Alfonso’s love of music meant that he was keen to have troubadours in his court, while also criticising them and describing himself as one. This second article explains why. First, an outline of Alfonso’s literary life before the Cantigas, illustrating that he was already steeped in troubadour literary forms prior to declaring himself Mary’s troubadour; then an exploration of Alfonso’s absorbing and adapting of their love themes for his religious and political ends in his songs of the Virgin.
We begin with a performance (in English) of Cantiga 363, the song-story of a troubadour in trouble and in prison, who only escapes by dedicating himself to the Virgin.
In the early music revival, many renaissance and baroque instruments have received their due recognition: the lute in its various forms, the viol family, early violins, recorders, guitars and keyboards, for example. Less familiar and less played are two related instruments, the bandora and orpharion. Both were strung with wire and plucked, they shared the same scalloped shape and fanned frets, and both were particularly popular in England. The deep pitch of the larger bandora made it eminently suitable as the plucked bass of the mixed consort, while the orpharion shared the tuning and repertoire of the renaissance lute and was considered an interchangeable alternative.
This article gives a brief history of both instruments, with indications of their respective repertoires, the descriptive testimonies of contemporaneous writers, some lost related instruments, and videos of both the bandora and orpharion being played.
This is the first of six articles about the Cantigas de Santa Maria, Songs of Holy Mary, composed by the King of Castile, Alfonso X, and unnamed assistants between 1257 and 1283. Most medieval music enthusiasts will be familiar with the manuscripts’ many depictions of medieval musicians and their instruments, and with some of its 420 songs. These six articles focus on the influences behind the compositions and the contents of the songs, and will be followed by two stand-alone articles about the historical principles upon which a medieval musical arrangement may be made, focussing primarily on the Cantigas.
In order to understand the background to the Cantigas de Santa Maria, we must first appreciate a medieval musical movement which may at first appear unrelated, but which is fundamental to both the music and theology of Alfonso’s compositions: the troubadour tradition. In this article, we see that troubadour influence not only spread well beyond its home in Occitania (southern France), it had a profound effect upon the Catholic faith Alfonso inherited. The Catholic response to troubadour songs, which the church perceived as spiritually corrupt, was to develop a new Mariology, a major shift at the heart of Catholic worship. It was within this context that Alfonso composed the Cantigas de Santa Maria.
We begin with a performance (in English) of Cantiga 260, which praises the Virgin in terms that exactly mirror troubadour love poetry, while also criticising troubadours for not praising her.
Kalenda maya is a 12th century song by troubadour, Raimbaut de Vaqueiras, one of the Occitanian (later southern French) poets and singers who developed the musical tradition of fin’amor, refined or perfect love. Via Roman fertility festivals and Irish fiddle tunes, this article discusses the lyrical content of the song and the problems of interpreting the notation of Kalenda maya, penned when written music was still developing in medieval Europe. Can there be a definitive version when there are textual variants of the same song or melody? How credible are renditions of Kalenda maya that impose a musical rhythm not present on the original page?
Raimbaut de Vaqueiras based the melody of Kalenda maya on an estampie he heard at court in Italy. Using principles written in 1300, I attempted to reverse engineer the sung estampie back into the tune it originally was. The reasons this proved impossible tell us something important about medieval music and the continuance of the spirit in which it was played.
With a video of two interpretations of the melody played on gittern.
The 16th century song, Westron wynde, is an expression of longing to be with one’s love. It is just one verse and melody in a manuscript from the court of King Henry VIII. Much ink has been fancifully spilled over the meaning of its four lines. This article traces the history of its treatment through renaissance masses, folk music and 20th century pop music; attempts to elucidate its meaning without fancy; and presents an arrangement to renaissance musical principles on bray harp.
Calen o Custure me was a popular 16th century love song, published in a printed anthology two years after it was registered as a broadside, arranged multiple times for a range of instruments, and referenced by William Shakespeare in his play, Henry V. The song is something of a mystery: what does its repeated refrain mean, and what language is it? This article examines the claim that the mystery title originates in Irish Gaelic, then traces the use of the melody from the 16th to the 19th century; with a performance of the song by Alfred Deller and Desmond Dupré, and three other illustrative videos.
A 16th century broadside ballad recently found in Glamorgan reveals that William Shakespeare stole some of his best-loved and most famous lines from a song he must have known in his youth. The broadside ballad sheet was found folded into the back leaf of a household book, circa 1574. The book itself includes no music. This article includes a video performance of the ballad and an account of the plays in which the Bard’s borrowed lines appear.
Angelus ad virginem was a popular medieval and renaissance song, appearing in six manuscripts from the late 13th to mid 16th century in England, France and Ireland, with Latin words – Angelus ad virginem – and English words – Gabriel fram evene king. In each source, the melody is recognisably similar but different in detail, indicating a constant reworking of the musical material. This is also the central feature of traditional or folk music. Via Geoffrey Chaucer, Barbara Allen and the troubadours, this article traces the history of the variant versions of Angelus / Gabriel, arguing for the familial relationship between early music and traditional music, beginning with a performance of Angelus on medieval harp.
Belle qui tiens ma vie – Beauty who holds my life – is today one of the most well-known songs of the French renaissance. It survived for posterity only due to it being a sung dance and thereby included in the personal project of Jehan Tabourot, 16th century priest, to write a book of the social dances he remembered from his youth, complete with their choreography and music. The book was Orchésographie, written in 1588-89 and published in 1589 under an anagrammatic pseudonym, Thoinot Arbeau.
This article has a brief biography of Jehan Tabourot and an explanation of the importance of Orchésographie for renaissance music and dance, followed by the beautiful words and meaning of the danced song, Belle qui tiens ma vie.
We begin with a video of the song, sung in English with renaissance lute.
Listeners to BBC Radio 4’s long-running antidote to panel games, I’m sorry I haven’t a clue, will be familiar with the round, one song to the tune of another. The joke is predicated on us being used to thinking ‘These are the words and this is the tune and they belong together’. The uniting of these separated elements is made funnier by an extreme contrast of styles: the words of Girlfriend In A Coma to the tune of Tiptoe Through The Tulips; the words of A Whiter Shade of Pale to the tune of The Muppet Show; the words of Ugly Duckling to the tune of Harry Nilsson’s Without You.
The stock-in-trade of the show is satire, the programme itself being a satire of panel games. Clue has been going since 1972, chaired for nearly all of that time by late jazz trumpeter, Humphrey Lyttelton, known to cast and listeners as Humph. What Humph and the rest of the panel may not have known is that the principle of one song to the tune of another, with sometimes wildly contrasting words fitted to the same tune, was widely used in early music, the earliest evidence for which stretches back 800 years before even Humph was on air. This article, with illustrative music videos, traces the history of the practice from 16th and 17th century broadside ballads back to medieval carols, to songs with both secular and religious sets of words, and to the iconoclastic musical comedy of the goliards.
L’homme armé – The armed man – has but one verse and a fabulous melody. It is like a door ajar, inviting us into a menacing world: “Everywhere it has been proclaimed that each man shall arm himself with a coat of iron mail. The armed man should be feared.” We don’t know its origin or who composed it, only that it emerged in the middle of the 15th century as a secular song in the French language. It enjoyed huge popularity across Europe among composers of masses, who incorporated its melody as a cantus firmus. Why did this single verse about fearing the armed man have such unprecedented resonance? The answer is in a disastrous military defeat in 1453 which cut to the very heart of renaissance cultural identity, a mirror to events and issues which strike at the core of our international identity today.
With a video of the melody arranged for lute, this article outlines the history and meaning of the song from the 15th century until the present day, including the roles of Sultan Mehmet II, Pope Pius II, and the sadly all-too-real Dracula, Vlad the Impaler.
This may seem like surprising material. Indeed, this article started out as a bit of silliness based on a few farty fragments, but soon became a serious study when I uncovered the surprising historical meanings behind flatulence in the medieval, renaissance and baroque periods. A 17th century music society sang gleefully about it (for which there is a music video in this article); Thomas D’Urfey published several songs about it; and a buck does it in the earliest surviving piece of English secular polyphony. Plus there’s Geoffrey Chaucer, William Shakespeare, Jonathan Swift, Edward de Vere’s bottom burp in front of Queen Elizabeth, and farting musical marginalia. So rest your cheeks, wind down, and let rip with a brief history of farting.
To modern ears, the most distinctive musical wind sound of the renaissance is the crumhorn, the J shaped wind cap instrument of the 15th–17th centuries. So unusual is its sound today that it was used in a Dr. Who serial to help create an unfamiliar soundscape (Doctor Who and the Silurians, 1970). In the renaissance, however, it was associated with the royal court, with ceremonial occasions and religious worship. This article briefly traces its history, and its perhaps surprising link with the bagpipes. With three accompanying videos: a crumhorn / lute pairing; the sound of the crumhorn’s probable predecessor, the bladder pipe; and a pavan played by a crumhorn consort.
The early music world has been stunned recently by a controversial new find, a single previously unknown lute duet in poor handwriting. It is the only piece of music in what is otherwise an Elizabethan commonplace or household book consisting mainly of lists of building materials. This article gives a broad outline of what the manuscript tells us about the remarkable Robert Mason, a man ahead of his time. At the foot of the article is a video reconstruction of his only surviving piece of music, a lute duet bearing his name. This is being released a day ahead of my talk to the Association of Professional Renaissance Instrument Luthiers at the Festival Of Organological Lutherie.
Surrounded by music, William Shakespeare used it to create moments of comedy and light relief; tension and menace; tragedy and tenderness. He incorporated songs about fortune and fairies, love and loss, going mad and growing up; together with jigs, masques and Queen Elizabeth I’s favourite dance. Yet in today’s productions, the songs he included, clearly indicated by “sing” in the script, are often said as if they were spoken verse, or set to a new tune when the historical melody is there to be sung. This short article gives a little background to a select few of Shakespeare’s songs and tunes to commemorate the 400th anniversary of the Bard’s death in 1616, including videos of It was a lover and his lass; Holde thy peace / Three merry men; and When that I was and a little tiny boy.
The trees they do grow high is a traditional ballad about an arranged child marriage, also known as The trees they grow so high, My bonny lad is young but he’s growing, Long a-Growing, Daily Growing, Still Growing, The Bonny Boy, The Young Laird of Craigstoun, and Lady Mary Ann. The song was very popular in the oral tradition in Scotland, England, Ireland, and the USA from the 18th to the 20th century. Questions about its true age (medieval?), the basis of its story (describing an actual marriage?) and its original author (Robert Burns?) have attracted conjectural claims. This article investigates the shifting narrative of the story over its lifetime and sifts the repeated assertions from the substantiated evidence.
The Lyke-Wake Dirge, with its dark, mysterious imagery and its brooding melody, is known to singers of traditional songs through its resurrection in the repertoire of folk trio The Young Tradition in the 1960s, and its subsequent recording by The Pentangle and others. What many of its performers may not realise is that its history can be reliably traced to Elizabethan Yorkshire, with a hint from Geoffrey Chaucer that its origins may be earlier. This article uses direct testimony from the 16th and 17th century to explore its meaning, its perilous and punishing “Whinny-moor”, “Brig o’ Dread”, and “Purgatory fire”; and discovers the surprising origin of its doleful dorian melody.