Critical and Historical Essays by Edward MacDowell (famous ebook reader .TXT) 📕

shorter poems begins:

Neath the lindens
In the meadow
Seek I flowers sweet;
Clover fragrant,
Tender grasses,
Bend beneath my feet.

See, the gloaming,
Softly sinking,
Covers hill and dale.
Hush! my lover-
Tandaradei!
Sweet sings the nightingale.

We all are familiar with Tannhäuser (plate 35), through Wagner's opera; therefore it is unnecessary to say more than that he was a real person, a minnesinger, and that the singing tournament at the Wartburg (the castle of the Thüringen family) really took place in 1206-07. This tournament, which Wagner introduces into his "Tannhäuser," was a trial of knightly strength, poetry, and music, between the courts of Babenhausen and Thüringen, and was held in Erfurt. Among the knights who competed were Klingsor of Hungary, a descendant of the Klingsor who figures in the "Parzival" legend, Tannhäuser, Walther von Eschenbach, Walther von der Vogelweide, and many others. Tannhäuser was a follower, or perhaps better, the successor of Walther von der Vogelweide, like him, a crusader, and lived in the first half of the thirteenth century. Toggenburg and Frauenlob were both celebrated minnesingers, the former (plate 7) being the subject of many strange legends. The simplicity and melodious charm of his verses seem to contradict the savage brutality ascribed to him in the stories of his life.

Frauenlob (plate 44), as Heinrich von Meissen was called, represents the minnesingers at the height of their development. He died about 1320, and his works, as his nickname suggests, were imbued with das ewig weibliche in its best sense. He was called the Magister of the seven free arts, and was given the position of Canon of the Cathedral of Mayence, with the title of Doctor of Divinity. He also wrote a paraphrase on the "Song of Solomon," turning it into a rhapsodical eulogy of the Virgin Mary, carrying versification to what seemed then its utmost limits. The picture shows him playing and singing to some prince, the carpet on which he stands being lifted by the attendants. It makes plain the difference between the minnesingers and the troubadours. In this picture the singer is seen to be accompanying himself before the king, whereas in plate 28 we see two troubadours in the lists, their jongleurs playing or singing the songs of their masters, while the latter engage each other in battle. In order to give one more example we will take the pictures of Conrad, the son of Conrad IV, and the last of the Hohenstaufens (plate 11). He was born about 1250, and was beheaded in the market place at Naples in 1268. The story of Konradin, as he was called, is familiar; how he lived with his mother at the castle of her brother, Ludwig of Bavaria, how he was induced to join in a rebellion of the two Sicilies (to the crown of which he was heir) against France, his defeat and execution by the Duke of Anjou, himself a well-known troubadour. The text accompanying his picture in Hagen's work describes him as having black eyes and blonde hair, and wearing a long green dress with a golden collar. His gray hunting horse is covered with a crimson mantle, has a golden saddle and bit, and scarlet reins. Konradin wears white hunting gloves and a three-cornered king's crown. Above the picture are the arms of the kingdom of Jerusalem (a golden crown in silver ground), to which he was heir through his grandmother, Iolanthe. One of his songs runs as follows, and it may be accepted as a fair specimen of the style of lyric written by the minnesingers:

The lovely flowers and verdure sweet
That gentle May doth slip
Have been imprisoned cruelly
In Winter's iron grip;
But May smiles o'er the green clad fields
That seemed anon so sad,
And all the world is glad.

No joy to me the Summer brings
With all its bright long days.
My thoughts are of a maiden fair
Who mocks my pleading gaze;
She passes me in haughty mood,
Denies me aught but scorn,
And makes my life forlorn.

Yet should I turn my love from her,
For aye my love were gone.
I'd gladly die could I forget
The love that haunts my song.
So, lonely, joyless, live I on,
For love my prayer denies,
And, childlike, mocks my sighs.

The music of these minnesingers existing in manuscript has been but little heeded, and only lately has an attempt been made to classify and translate it into modern notation. The result so far attained has been unsatisfactory, for the rhythms are all given as spondaic. This seems a very improbable solution of the mystery that must inevitably enshroud the musical notation of the eleventh, twelfth, and thirteenth centuries.

Nithart (plate 36), by whom a number of melodies or "tones" are given in Hagen's book (page 845), has been dubbed the second "Till Eulenspiegel." He was a Bavarian, and lived about 1230, at the court of Frederick of Austria. He was eminently the poet and singer of the peasants, with whom, after the manner of Eulenspiegel, he had many quarrels, one of which is evidently the subject of the picture. His music, or melodies, and the verses which went with them, form the most complete authentic collection of mediaeval music known. In considering the minnelieder of the Germans it is very interesting to compare them with the songs of the troubadours, and to note how in the latter the Arab influence has increased the number of curved lines, or arabesques, whereas the German songs may be likened to straight lines, a characteristic which we know is a peculiarity of their folk song.

PASTORELLA BY THIBAUT II, KING OF NAVARRE, 1254.

[Figure 41]
[W: L'Autrier par la matinée Entre sen bos et un Vergier
Une pastore ai trouneé chantant pour soi en voisier.]

Example from NITHART

[Figure 42]

In speaking of the straight lines of the melodies of the minnesingers and in comparing them with the tinge of orientalism to be found in those of the troubadours, it was said that music owes more to the latter than to the former, and this is true. If we admit that the straight line of Grecian architecture is perfect, so must we also admit that mankind is imperfect. We are living beings, and as such are swayed to a great extent by our emotions. To the straight line of purity in art the tinge of orientalism, the curved line of emotion, brings the flush of life, and the result is something which we can feel as well as worship from afar. Music is a language, and to mankind it serves as a medium for saying something which cannot be put into mere words. Therefore, it must contain the human element of mere sensuousness in order to be intelligible. This is why the music of the troubadours, although not so pure in style as that of the minnesingers, has been of the greatest value in the development of our art. This orientalism, however, must not mask the straight line; it must be the means of lending more force, tenderness, or what not, to the figure. It must be what the poem is to the picture, the perfume to the flower; it must help to illustrate the thing itself. The moment we find this orientalism (and I am using the word in its broadest sense) covering, and thus distorting the straight line of pure music, then we have national music so-called, a music which derives its name and fame from the clothes it wears and not from that strange language of the soul, the "why" of which no man has ever discovered.


XIII

EARLY INSTRUMENTAL FORMS


Referring to some newspaper reports which he knew to be without foundation, Bismarck once said, "Newspapers are simply a union of printer's ink and paper." Omitting the implied slur we might say the same of printed music and printed criticism; therefore, in considering printed music we must, first of all, remember that it is the letter of the law which kills. We must look deeper, and be able to translate sounds back into the emotions which caused them. There is no right or wrong way to give utterance to music. There is but one way, namely, through the living, vital expression of the content of the music; all else is not music but mere pleasure for the ear, a thing of the senses. For the time being we must see through the composer's eyes and hear through his ears. In other words, we must think in his language. The process of creating music is often, to a great extent, beyond the control of the composer, just as is the case with the novelist and his characters. The language through which musical thought is expressed, however, is a different thing, and it is this process of developing musical speech until it has become capable of saying for us that which, in our spoken language, must ever remain unsaid, that I shall try to make clear in our consideration of form in music.

Until the very end of the fifteenth century, music, so far as we know, had no language of its own, that is to say, it was not recognized as a medium for expressing thought or emotion. Josquin des Prés (born at Conde in the north of France in 1450, died 1521) was the first to attempt the expression of thought in sound. Luther, in rebelling against Rome, also overturned the music of the church in Germany. He incorporated many folk songs into the music of the Protestant church and discarded the old Gregorian chant (which was vague in rhythm, or, rather, wholly without rhythm), calling it asinine braying.

While Luther was paving the way for Bach by encouraging church music to be something more than merely the singing of certain melodies according to prescribed rules, in Italy (at the time of his death in 1546) the Council of Trent was already trying to decide upon a style of music proper for the church. The matter was definitely settled in 1562 or 1563 by the adoption of Palestrina's style.[13] Thus, while in Germany ecclesiastical music was being broadened and an opening offered for the development of the dramatic and emotional side of music, in Italy, on the contrary, the emotional style of music was being neglected and an absolutely serene style of what may be called "impersonal" music encouraged. Italy, however, soon had opera on which to fall back, and thus music in both countries developed rapidly, although on different lines.

In England, the budding school of English art, as exemplified by Purcell, was soon overwhelmed by the influence of Händel and the all-pervading school of Italian opera, which he brought with him.

In France, up to 1655, when Cardinal Mazarin sent to Italy for an opera troupe with the purpose of entertaining Anne of Austria (the widow of Louis XIII), there was practically