“Yet ther is a streinant with two longe tailes:” English Musical Terminology in the “Chorister’s Lament”

This illustration from Oxford, Bodleian MS 515, ff. 22v-23r, a fifteenth-century manuscript of musical treatises including a copy of the Metrologus, may be an unfinished Guidonian hand, a pedagogical tool for learning chant.

The “Chorister’s Lament,” a late fourteenth-century alliterative poem inserted into empty space in London, British Library, Arundel MS 292 (ff. 70v-71r), offers humorous insight into the practice of learning to sing in a fourteenth-century Northeast Midlands monastery, as novice choristers Walter and William bewail their inability to demonstrate the proficiency expected of them by their French singing master. Highly technical musical vocabulary fills the piece and has perhaps encouraged scholars and anthologizers to give the poem a wide berth. A few of these terms, including one especially rare, point to a decidedly English musical terminology and suggest a connection between the “Chorister’s” poet and a little-studied 14th century musical treatise with English roots.

The most obscure word used by the Chorister-poet is the extremely rare streinant:

‘Yet ther is a streinant with two longe tailes;
Therfore has oure maister ofte horled my kailes    (bowled my skittles)

The Oxford English Dictionary calls the streinant “a musical note written with two stems; a breve” and suggests that the word may be related to the equally obscure Old French word estraignant. The dictionary entry cites only one occurrence of the word in English – this Chorister’s passage – and scholars have not had much luck tracking it from there. The word does exist elsewhere, in  a Latin manuscript from England – in a treatise called the Metrologus, a 14th century commentary on Guido of Arezzo’s Micrologus.[1]

The copy of the Metrologus found in Rome, Bib. Vat. Reg. Lat. 1146, 67r-70v, mentions the streinant three times. Most importantly, the text defines the streinant and its use (Item est alia nota quae vocatur streinant et ponimus super istis videlicet mon. ton. an. in. cum. num. et super consimiles et continet in se duas breves in cantando. “Also there is another note which is called streinant and which we put above these, plainly, mon. ton. an. in. cum. num., and above like things and contains in itself two breves in singing”) and also gives an example of how the streinant looks on the page (et figuratur sic.) According to the definition provided by the treatise, the streinant is used as a mensural quantity – one streinant is worth two breves. The manuscript page containing several examples of the streinant can be accessed here.

The manuscript tradition points squarely at a 14th century English source for the Metrologus,[2] as does the English cursive of this copy. The Metrologus commentator and the “Chorister’s” poet were likely near contemporaries working in the same region of England. The two share the rare streinant as well as other especially English words. Is there a link between the Chorister’s poet and this treatise? Perhaps William and his singing master first met the streinant in the Metrologus.

Rebecca West
University of Notre Dame

[1] The definitive medieval treatise on music theory.

[2] Jos. Smits van Waesberghe, ed., Expositiones in Micrologum Guidonis Aretini. Musicologica Medii Aevi. (Amsterdam: North-Holland Publishing Company, 1957), 62.

Lordship, Violence, and other Shenanigans in the Morgan Picture Bible

One of the best sources for a good understanding of the ways lordship was enacted in the medieval period is to take a good look at manuscript illustrations. Historians have used the Morgan Bible, commissioned in the 1240s by Louis IX, to reconstruct the material culture of thirteenth-century France, but even more useful is the access the manuscript gives us to rituals of power in the period. The first image includes King’s Saul’s anointment as king of Israel.  It is identical to the form that a thirteenth-century coronation ritual would take.

The Morgan Bible is useful as an exemplar of manuscript transmission. Below, one gets a clear look at the Latin biblical quotations at the top and bottom, as well as the Persian and Judeo-Persian inscriptions added during the manuscript’s seventeenth-century tenure at the court of Shah Abbas, King of Persia. This is even more remarkable when one realizes that the Bible originally had no text, each script was added later as the manuscript traveled.

Saul and the Army of Israel battle the Amalekites, Saul is anointed King by Samuel. Morgan MS M.638 (fol. 23v) http://www.themorgan.org/collection/crusader-bible/46

It’s easy to tell right away that this is a royal manuscript. Red, blue, and green inks serve to correct or decorate texts of all kinds, but the palate range  of this project and the detail of the depictions could only be funded by royal patrons. The image of Goliath below gives a stark depiction of thirteenth-century arms, and if you look closely, you can see the stone embedded in Goliath’s head!

David faces Goliath and Beheads him with his own sword! Morgan MS M.638 (fol. 28v)– http://www.themorgan.org/collection/crusader-bible/56

Although recent work on the nobility of the High Middle Ages argues convincingly that aristocrats were far more literate than previously thought, one wonders if the Old Testament was chosen largely so the court could enjoy lavish illustrations of horrific violence. (Paul, 2013, 2006 Clanchy, 1978)

It is simple to identify characters in the Morgan Bible. King Saul is consistently drawn in orange and Jonathan is always dressed in grey while armed. David’s wardrobe changes consistently throughout, perhaps to emphasize his passage from shepherd boy to king in Israel. Below, he has adopted the clothes of a thirteenth century courtly youth and lord.

Jonathan warns David of Saul’s treachery, David doesn’t look too surprised… Morgan MS M.638 (fol. 30r) http://www.themorgan.org/collection/crusader-bible/59

Good lords always take counsel from their friends, even if your friend happens to be the son of the man who consistently tries to kill you!

Below is an illustration of the Israelites’ final battle with the Amalekites. Usually only the Israelites wear the large great helms worn by higher-status men at arms. If one looks closely, the scribe has inscribed ‘IOYOUSE’ onto the sword of a Philistine. Song of Roland, anyone?

Jonathan Sapp
University of Notre Dame

Footnotes:

Nicholas Paul, To Follow in Their Footsteps: The Crusades and Family Memory in the High Middle Ages (Ithaca: Cornell University Press, 2013)

Michael T. Clanchy, From Memory to Written Record: England, 1066-1307, 3rd. edn. (Wiley-Blackwell, 2012)

Jonathan and King Saul meet their deaths in a final battle against the Amalekites. Morgan MS M.638 (fol. 34v) http://www.themorgan.org/collection/crusader-bible/68#

Chaucer and Boccaccio: Anxiety of Influence?

Trecento Italy saw the “three crowns” of literature—Dante, Petrarch and Boccaccio—whose contribution to Italian and European literature was immense and lasting. The literary communication between Italy and England of that century is a fascinating topic for historians, literary scholars, and common readers. In this piece of writing, we shall take a quick look into Chaucer’s possible “indebtedness” to Boccaccio, arguably the writer who is most like Chaucer among the three crowns of Trecento Italian literature.

Among the three writers, Boccaccio was arguably the one to whom Chaucer had the most natural affinity. They might have even met personally when both were in Florence in 1378, but sadly no evidence was found to prove it. On Chaucer’s second visit to Italy, he brought back copies of Boccaccio’s two great Italian poems, the Filostrato and the Teseida, which provided source material and inspiration for Chaucer’s own writings. In the House of Fame, the poetic invocations (II. 518-22) echo Teseida and several lines from Anelida and Arcite (1-21) are quite literal translations from the same work. Twelve stanzas from Teseida are adapted in the Parliament of Fowls (211-94) and Teseida also notably provides the plot for “The Knight’s Tale.” In “The Knight’s Tale,” Arcite calls himself “Philostrate”, literally the one “vanquished by love,” echoing the title of the poem Filostrato by Boccaccio.

Although direct borrowings are hard to prove, there are similarities and parallels between Boccaccio’s Amorosa visione and Chaucer’s House of Fame, between Boccacio’s Decameron and Chaucer’s Canterbury Tales. For modern readers, the latter comparison is very intriguing, not just because of the two works’ literary achievement and popularity, but also because their shared structure of “framed story” and possibly shared aim of depicting (and even healing) human society through the act of “group story-telling.” Notably, the famous Italian writer and director Pier Paolo Pasolini has adapted these two works (Il Decameron 1971 and  I racconti di Canterbury 1972), along with the  A Thousand and One Nights ( Il fiore delle Mille e una Notte 1974) in his Trilogy of Life movie series, with the intention of presenting the scope of the human world and the depth of humanity on the screen. As for the literary indebtedness, “The Franklin’s Tale” is generally accepted as being inspired from the fifth story of Day Ten in the Decameron as well as by the passage on the question of love in Filocolo (IV. 31-4).

Despite the affinity, similarity, and inter-texuality, Chaucer never mentions Boccaccio by name in his works (as a contrast, Chaucer mentions both Petrarch and Dante several times), nor does he mention Boccaccio’s works explicitly, which leads to the usual suspicion that Chaucer is under “the anxiety of influence.” However, we should remember that medieval authors had a different understanding of concepts like “plagiarism,” “adaptation” or “influence.” While literary scholars and historians are still trying hard to find evidence, more efforts should be given to the parallel reading of the two works, the Decameron and the Canterbury Tales—not just because it is almost a blank field to be explored, but also because it is pure pleasure to read them side by side!

Xiaoyi Zhang
PhD Candidate
University of Notre Dame