In the meantime (about 1300–1375), the occasional use of thirds and sixths in the diaphonies previously explained led to an entirely different kind of singing, called falso bordone or faux bourdon (bordonizare, “to drone,” comes from a kind of pedal in organum that first brought the third into use). This system, contrary to the old organum, consisted of using only thirds and sixths together, excluding the fourth and fifth entirely, except in the first and last bars. This innovation has been ascribed to the Flemish singers attached to the Papal Choir (about 1377), when Pope Gregory XI returned from Avignon to Rome. In the British Museum, however, there are manuscripts dating from the previous century, showing that the faux bourdon had already commenced to make its way against the old systems of Hucbald and Guido. The combination of the faux bourdon and the remnant of the organum gives us the foundation for our modern tone system. The old rules, making plagal motion of the different voices preferable to parallel motion, and contrary motion preferable to either, still hold good in our works on theory; so also in regard to the rules forbidding consecutive fifths and octaves, leaving the question of the fourth in doubt.
To sum up, we may say, therefore, that up to the sixteenth century, all music was composed of the slender material of thirds, sixths, fifths, and octaves, fourths being permitted only between the voices; consecutive successions of fourths, however, were permitted, a license not allowed in the use of fifths or octaves. This leads us directly to a consideration of the laws of counterpoint and fugue, laws that have remained practically unchanged up to the present, with the one difference that, instead of being restricted to the meagre material of the so-called consonants, the growing use of what were once called dissonant chords, such as the dominant seventh, ninth, diminished seventh, and latterly the so-called altered chords, has brought new riches to the art.
Instead of going at once into a consideration of the laws of counterpoint, it will be well to take up the development of the instrumental resources of the time. There were three distinct types of music: the ecclesiastical type (which of course predominated) found its expression in melodies sung by church choirs, four or more melodies being sometimes sung simultaneously, in accordance with certain fixed rules, as I have already explained. These melodies or chants were often accompanied by the organ, of which we will speak later. The second type was purely instrumental, and served as an accompaniment for the dance, or consisted of fanfares (ceremonial horn signals), or hunting signals. The third type was that of the so-called trouvères or troubadours, with their jongleurs, and the minnesingers, and, later, the mastersingers. All these “minstrels,” as we may call them, accompanied their singing by some instrument, generally one of the lute type or the psaltery.
9 There is much question as to Hucbald's organum. That actually these dissonances were used even up to 1500 is proved by Franco Gafurius of Milan, who mentions a Litany for the Dead (De Profundis) much used at that time:
[Illustration: De profundis, etc.]
10 Counterpoint is first mentioned by Muris (1300).
11 Only principal (tenor or cantus firmus) was sung to words.
In church music, the organ is perhaps the first instrument to be considered. In 951, Elfeg, the Bishop of Winchester had built in his cathedral a great organ which had four hundred pipes and twenty-six pairs of bellows, to manage which seventy strong men were necessary. Wolstan, in his life of St. Swithin, the Benedictine monk, gives an account of the exhausting work required to keep the bellows in action.
Two performers were necessary to play this organ, just as nowadays we play four-hand music on the piano. The keys went down with such difficulty that the players had to use their elbows or fists on each key; therefore it is easy to see that, at the most, only four keys could be pressed down at the same time. On the other hand, each key when pressed down or pushed back (for in the early organs the keyboard was perpendicular) gave the wind from the bellows access to ten pipes each, which were probably tuned in octaves or, possibly, according to the organum of Hucbald, in fifths or fourths. This particular organ had two sets of keys (called manuals), one for each player; there were twenty keys to each manual, and every key caused ten pipes to sound. The compass of this organ was restricted to ten notes, repeated at the distance of an octave, and, there being four hundred pipes, forty pipes were available for each note. On each key was inscribed the name of the note. As may be imagined, the tone of this instrument was such that it could be heard at a great distance.
There were many smaller organs, as, for instance, the one in the monastery of Ramsey, which had copper pipes. Pictures of others from the twelfth century show that even where there were only ten pipes, the organ had two manuals, needed two players, and at least four men for the bellows. The great exertion required to play these instruments led to the invention of what is called “mixtures.” From the moment fifths and fourths were considered to sound better together than the simple notes, the pipes were so arranged that the player did not need to press two of the ponderous organ keys for this combination of sounds. One key was made to open the valves of the two sets of pipes, so that each key, instead of sounding one note, would, at will, sound the open fifth, fourth, or octave. With the addition of the third, thus constituting a perfect major triad, this barbarous habit has come down to our present day almost unchanged, for by using what is called the “mixture stop” of our modern organs, each key of the manual gives not only the original note, but also its perfect major triad, several octaves higher.
Originally the organ was used only to give the right intonation for the chanting of the priests. From the twelfth century, small portable organs of limited compass were much used; although the tone of these instruments was necessarily slight, and, owing to the shortness of the pipes, high in pitch, the principle of the mechanism was similar to that of the larger instruments. They were hung by means of a strap passed over the shoulders; one hand pressed the keys in front of the pipes (which were arranged perpendicularly), and the other hand operated the small bellows behind the pipes. These small instruments rarely had more than eight pipes, consequently they possessed only the compass of an octave. With slight variations, they were quite universally used up to the seventeenth century. Organ pedals were invented in Germany about 1325. Bernhard, organist of St. Mark's, Venice (1445–1459), has been credited with the invention of organ pedals, but it is probable that he merely introduced them into Italy.
As the Greek modes formed the basis for the musical system of the church, so the Greek monochord is the type from which the monks evolved what they called the clavichord. The monochord has a movable bridge, therefore some time is lost in adjusting it in order to get the different tones. To obviate this inconvenience, a number of strings were placed side by side, and a mechanism inserted which, by pressing a key (clavis), would move the bridge to the point at which the string must divide to give the note indicated by the key. This made it possible to use one string for several different notes, and explains why the clavichord or clavicembalo needed comparatively few strings. This instrument became obsolete toward the end of the eighteenth century.
The other species of instrument, the harpsichord, which was invented about 1400, and which may be considered as having sprung from the clavichord, consisted of a separate string for each sound; the key, instead of setting in action a device for striking and at the same time dividing the strings, caused the strings to be plucked by quills. Thus, in these instruments, not only was an entirely different quality of tone produced, but the pitch of a string remained unaltered. These instruments were called bundfrei, “unbound,” in opposition to the clavicembalo, which was called gebunden, or “bound.” The harpsichord was much more complicated than the clavichord, in that the latter ceased to sound when the key which moved the bridge was released, whereas the harpsichord required what is called a “damper” to stop the sound when the key came up; once the string was touched by the quill, all command of the tone by the key was lost. To regulate this, a device was added to the instrument by means of which a damper fell on the string when the key was released, thereby stopping the sound.
We have now to consider the instrumental development of the Middle Ages.
An instrument of the harpsichord family which has significance in the development of the instruments of the Middle Ages is the spinet (from spina, “thorn”; it had leather points up to 1500), first made by Johannes Spinctus, Venice, 1500. It was a harpsichord with a square case, the strings running diagonally instead of lengthwise. When the spinet was of very small dimensions it was called a virginal; when it was in the shape of our modern grand piano, it was, of course, a harpsichord; and when the strings and sounding board were arranged perpendicularly, the instrument was called a clavicitherium. As early as 1500, then, four different instruments were in general use, the larger ones having a compass of about four octaves. The connecting link between the harpsichord, the clavichord, and the piano, was the dulcimer or hackbrett, which was a tavern instrument. Pantaleon Hebenstreit, a dancing master and inventor of Leipzig, in 1705 added an improved hammer action, which was first applied to keyboard instruments by Cristofori, an instrument maker at Florence (1711). His instrument was called forte-piano or pianoforte, because it would strike loud or soft.
These instruments all descended from the ancient lyre, the only difference being that instead of causing the strings to vibrate by means of a plectrum held in the hand, the plectrum was set in motion by the mechanism of the claves or keys. The system of fingering employed in playing the harpsichord, up to 1700, did not make use of the thumb. J.S. Bach, F. Couperin, and J.P. Rameau were the pioneers in this matter. The first published work on piano technique and fingering was that by C.P.E. Bach (1753).
With the advent of bowed instruments the foundation was laid for the modern orchestra, of which they are the natural basis. The question of the antiquity of the bowed instrument has often been discussed, with the result that the latter has been definitely classed as essentially modern, for the reason that it did not become known in Europe until about the tenth to the twelfth centuries. As a matter of fact, the instrument is doubtless of Person or Hindu origin, and was brought to the West by the Arabs, who were in Spain from the eighth to the fifteenth centuries; in fact, most of our stringed instruments, both the bowed and those of the lyre type, we owe to the Arabs—the very name of the lute, el oud (“shell” in Arabic) became liuto in Italian, in German laute, and in English lute. There were many varieties of these bowed instruments, and it is thought that the principle arose from rubbing one instrument with another. The only other known examples of bowed instruments of primitive type are (1) the ravanastron, an instrument of the monochord type, native to India, made to vibrate by a kind of bow with a string stretched from end to end; (2) the Welsh chrotta (609 A.D.), a primitive lyre-shaped instrument, with which, however, the use of the bow seems to have been a much later invention. Mention should also be made of the marine trumpet, much in vogue from the fourteenth to the sixteenth centuries; it consisted of a long, narrow, resonant box, composed of three boards, over which was stretched a single string; other unchangeable strings, struck with the bow, served as drones. Only the harmonics were played on the marine trumpet.
The principle of procuring the vibrations in stringed instruments by means of a bow was, of course, applied to the monochord class of keyed instruments, and was thus the origin of the hurdy-gurdy, which consisted of a wheel covered with resined leather and turned by a crank.
The bowed instruments were originally of two types, the first in the form of the lute or mandolin; the second probably derived from the Welsh crwth, consisting of a flat, long box strung with strings (called fidel from fides, “string”). The combination of these types, which were subjected to the most fantastic changes of shape, led eventually to the modern violin family.
We know that the highest plane of perfection in the violin was reached in Italy about 1600. The Cremona makers, Amati, Guarnerius, and Stradivarius, made their most celebrated instruments between 1600 and 1750.
The violin bow, in its earliest form, was nothing more than an ordinary bow with a stretched string; Corelli and Tartini used a bow of the kind. The present shape of the bow is due to Tourte, a Paris maker, who experimented in conjunction with Viotti, the celebrated violinist.
By looking at the original lute and the Arabian rebeck or Welsh crwth (originally Latin chorus), we can see how the modern violin received its generally rounded shape from the lute, its flatness from the rebeck, the sides of the instrument being cut out in order to give the bow free access to the side strings. The name too, fidula or vidula, from mediæval Latin fides, “string,” became fiddle and viola, the smaller viola being called violino, the larger, violoncello and viola da gamba.
In the Middle Ages, the different species of bowed instrument numbered from fifteen to twenty, and it was not until between 1600 and 1700 that the modern forms of these instruments obtained the ascendancy.
Of the wind instruments it was naturally the flute that retained its antique form; the only difference between the modern instrument and the ancient one being that the former is blown crosswise, instead of perpendicularly. Quantz, the celebrated court flute player to Frederick the Great of Prussia, was the first to publish, in 1750, a so-called “method” of playing the traversal (crosswise) flute.
With the reed instruments the change in modern times is more striking. The original form of the reed instruments was of the double-reed variety. The oldest known mention of them dates from 650 A.D., when the name applied is calamus (reed); later the names shalmei (chalumeau, “straw,” from German halm) and shawm were used. These instruments were played by means of a bell-shaped mouthpiece, the double reed being fixed inside the tube. It was not until toward the end of the sixteenth century that the bell-shaped mouthpiece was dispensed with and the reed brought directly to the lips, thus giving the player greater power of expression. The oboe is a representative type of the higher pitched double-reed instruments. In its present shape it is about two hundred years old. As the deeper toned instruments were necessarily very long, six to eight and even ten feet, an assistant had to walk before the performer, holding the tube on his shoulder. This inconvenience led to bending the tube back on itself, making it look somewhat like a bundle of sticks, hence the word faggot; although it is commonly known in this country by the French name, bassoon. This manner of arranging the instrument dates from about the year 1550. The clarinet is an essentially modern instrument, the single beating reed and cylindrical tube coming into use about 1700, the invention of a German named Denner, who lived at Nuremberg.
All the brass instruments of the Middle Ages seem to have been very short, therefore high in pitch. We remember that the Romans had trumpets (chiefly used in signalling) called buccina, and we may assume that the whole modern family of brass instruments has descended from this primitive type. As late as 1500, the hunting horn consisted of but one loop which passed over the shoulder and around the body of the player. A horn of from six to seven feet in length was first used about 1650; and we know that, owing to the smallness of the instruments and their consequent high pitch in those days, many of Bach's scores contain parts absolutely impracticable for our modern brass instruments. The division of these instruments into classes, such as trumpets, horns, trombones, etc., is due to the differences in shape, which in turn produce tones of different quality. The large bore of the trombone gives great volume to the tone, the small bore of the trumpet great brilliancy, the medium bore of the horn veils the brilliancy on one hand and lightens the thickness of tone on the other.
The horn, called cor de chasse, was first used in the orchestra in 1664, in one of Lully's operas, but its technique (stopped tones and crooks) was only properly understood about 1750; the present-day valve horn did not come into general use until within the last half century. Fifty years before the principle had been applied to the horn the trumpet had crooks and slides, a mechanism which, in the trumpet, is still retained in England, pointing to the fact that the trombone is, after all, nothing but a very large kind of trumpet.
In order to understand as well as to feel music, we must reduce it to its primary elements, and these are to be found in folk song, or, to go further back, in its predecessor, the chant of the savages.
Folk music may be likened to a twig which has fallen into a salt mine, to borrow an expression from Taine; every year adds fresh jewels to the crystals that form on it until at last the only resemblance to the original is in the general contour. We know that the nucleus of melody lies in one note, just as the origin of language is to be sought for in the word. Therefore folk music proper must be separated from what may be called barbaric music, the most primitive type of the latter being the “one-note” strain from which spring the melodies of the people. This one-note form passes through many rhythmical changes before song becomes developed to the extent of adding several notes to its means of expression. The next development of savage chanting (which is the precursor of folk song) may be traced back to its two elements, one of which was a mere savage howl, and the other, that raising of the voice under stress of strong emotion which still constitutes one of our principal means of expression.
Thus, in this barbaric music we invariably find three principles: 1, rhythm; 2, the howl or descending scale of undefined intervals; and 3, the emotional raising of the voice. The rhythm, which characterizes the most primitive form of song or chant, consists of the incessant repetition of a very small group of rhythmic sounds. This incessant recurrence of one idea is characteristic of primitive, weak, or insane natures. The second principle, which invariably includes the first (pointing to a slightly more advanced state of development), is met with in many folk songs of even modern times. The third principle is one which indicates the transition stage from primitive or barbaric music to folk music.
To the primitive savage mind, the smallest rhythmic phrase is a wonderful invention, therefore it is repeated incessantly. Add to that a certain joy in mere sound, and we have the howl, which certainly follows the sequence of nature, for a thunder clap, or the phenomenon of echo, is its prototype, being a loud explosion followed by a more or less regular sequence of minor reverberations. When the accent of passion is added to these two principles—will and nature—we have laid the æsthetic foundation for all that we call music. 12 The example of a loud tone with gradually ascending inflections has only been found in the most perverted types of humanity; for instance, an English writer quaintly alludes to the songs of the Polynesian cannibals as consisting of “gruesomely suggestive passages of rising quarter-tones sung gloatingly before their living captives who are soon to be devoured.”
Now traces of these three elements are to be found in every folk song known, and we may even trace their influence in modern music, the lowest or most primitive being, as I have said, the “one-note” type, the next what I have called the “howl” type, the third the highest or “emotional” type.
Specimens of the first type, chants such as these [Figure 08] [MIDI], are to be heard in every part of the globe, the rhythmic figure being necessarily short and repeated incessantly.
The next step was a tremendous advance, and we find its influence permeating all music. The most primitive specimens of this type we find among the Jute Indians [Figure 09] [MIDI], a mixture of one and two. The same is to be found in Australia, slightly modified:
[MIDI]
[Figure 10]
The Caribs have the same song [G: g'' \ Chromatic g']. We find it again in Hungary, although in a still more modified form, thus:
And last of all we meet with it in its primitive state in the folk song used by Bizet in “Carmen.” We can even see traces of it in the quasi-folk song of the present century:
[MIDI]
[Figure 12] etc.
The third element of folk song shows again a great advance, for instead of the mere howl of pleasure or pain, we have a more or less exactly graded expression of feeling. In speaking of impassioned speech I explained the relative values of the inflections of the voice, how the upward skip of the fourth, fifth, and octave indicates the intensity of the emotion causing the cry. When this element is brought into music, it gives a vitality not before possessed, for by this it becomes speech. When in such music this inflection rhymes with the words, that is to say, when the speech finds its emotional reflection in the music, we have reached the highest development of folk song. In its best state, this is immeasurably superior to much of our “made” music, only too often false in rhythm, feeling, and declamation.
Among the different nations, these three characteristics often become obscured by national idiosyncracies. Much of the Chinese music, the “Hymn to the Ancestors,” for instance, seemingly covers a number of notes, whereas, in fact, it belongs to the one-note type. We find that their melodies almost invariably return to the same note, the intervening sounds being more or less merely variations above and below the pitch of the principal sound. For example:
[MIDI]
[Figure 13]
Hungarian folk music has been much distorted by the oriental element, as represented by the zingari or gypsies. The Hungarian type of folk music is one of the highest, and is extremely severe in its contours, as shown in the following:
[MIDI]
[Figure 14]
The gypsy element as copied by Liszt has obscured the folk melodies by innumerable arabesques and ornaments of all sorts, often covering even a “one-note” type of melody until it seems like a complicated design.
This elaboration of detail and the addition of passing and ornamental notes to every melody is distinctly an oriental trait, which finds vent not only in music but also in architecture, designing, carving, etc. It is considered by many an element of weakness, seeking to cover a poverty of thought by rich vestments. And yet, to my mind, nothing can be more misleading. In spite of Sir Hubert Parry and other writers, I cannot think that the Moors in Spain, for instance, covered poverty of thought beneath superficial ingenuity of design. The Alhambra outdoes in “passage work,” in virtuoso arabesques, all that an army of Liszts could do in piano literature; and yet the Arabs were the saviours of science, and promoted the greatest learning and depth of thought known in Europe in their time. As for Liszt, there is such an astounding wealth of poetry and deep feeling beneath the somewhat “flashy,” bombastic trick of speech he inherited, that the true lover of music can no more allow his feelings to be led astray by such externals than one would judge a man's mind by the cut of his coat or the hat he wears.
Thus we see the essence of folk song is comprised in the three elements mentioned, and its æsthetic value may be determined by the manner in which these elements are combined and their relative preponderance.
One point must be very distinctly understood, namely, that what we call harmonization of a melody cannot be admitted as forming any part of folk song. Folk melodies are, without exception, homophonous. This being the case, perhaps my statement that the vital principle of folk music in its best state has nothing in common with nationalism (considered in the usual sense of the word), will be better understood. And this will be the proof that nationalism, so-called, is merely an extraneous thing that has no part in pure art. For if we take any melody, even of the most pronounced national type, and merely eliminate the characteristic turns, affectations, or mannerisms, the theme becomes simply music, and retains no touch of nationality. We may even go further; for if we retain the characteristic mannerisms of dress, we may harmonize a folk song in such a manner that it will belie its origin; and by means of this powerful factor (an essentially modern invention) we may even transform a Scotch song, with all its “snap” and character, into a Chinese song, or give it an Arabian flavour. This, to be sure, is possible only to a limited degree; enough, however, to prove to us the power of harmony; and harmony, as I have said, has no part in folk song.
To define the rôle of harmony in music is no easy matter. Just as speech has its shadow languages, gesture and expression; just as man is a duality of idealism and materialism; just as music itself is a union of the emotional and the intellectual, so harmony is the shadow language of melody; and just as in speech this shadow language overwhelms the spoken word, so in music harmony controls the melody. For example: Imagine the words “I will kill you” being said in a jesting tone of voice and with a pleasant expression of the face; the import of the words would be lost in their expression; the mere words would mean nothing to us in comparison with the expression that accompanied them.
Take away the harmonic structure upon which Wagner built his operas and it would be difficult to form a conception of the marvellous potency of his music. Melody, therefore, may be classed as the gift of folk song to music; and harmony is its shadow language. When these two powers, melody and harmony, supplement each other, when one completes the thought of the other, then, provided the thought be a noble one, the effect will be overwhelmingly convincing, and we have great music. The contrary results when one contradicts the other, and that is only too often the case; for we hear the mildest waltzes dressed up in tragic and dramatic chords, which, like Bottom, “roar as gently as any sucking dove.”
In discussing the origin of speech, mention was made of those shadow languages which accompany all our spoken words, namely, the languages of expression and gesture. These were surely the very first auxiliaries of uttered speech, and in the same way we find that they constitute the first sign of advance in primitive melody. Savages utter the same thought over and over again, evidently groping after that semblance of Nirvana (or perhaps it may be better described as “hypnotic exaltation”) which the incessant repetition of that one thought, accompanied by its vibrating shadow, sound, would naturally occasion.
It was also stated that the relative antiquity or primitivity of a melody is invariably to be discovered by its degree of relationship to the original type, one note, one rhythm, the emotional, the savage howl, or, in other words, the high note followed by a gradual descent. To confirm this theory of the origin of folk song, we need only look at the aboriginal chants of widely separated peoples to find that the oldest songs all resemble one another, despite the fact that they originated in widely separated localities.
Now the difference between this primitive music and that which we call folk song is that the latter is characterized by a feeling for design, in the broadest sense of the word, entirely lacking in the former. For we find that although folk song is composed of the same material as savage music, the material is arranged coherently into sentences instead of remaining the mere exclamation of passion or a nerve exciting reiteration of unchanging rhythms and vibrations, as is the case in the music of the savage.
Before proceeding further, I wish to draw the line which separates savage from folk music very plainly.
We know that the first stage in savage music is that of one note. Gradually a tone above the original is added on account of the savage being unable to intone correctly; through stress of emotion the fifth and octave come into the chant; the sixth, being the note above the fifth, is added later, as is the third, the note above the second. Thus is formed the pentatonic scale as it is found all over the world, and it is clear, therefore, that the development of the scale is due to emotional influences.
The development of rhythm may be traced to the words sung or declaimed, and the development of design or form to the dance. In the following, from Brazil, we find a savage chant in almost its primitive state:
[MIDI]
[Figure 15] etc.
The next example, also from Brazil, is somewhat better, but still formless and unemotional.
[MIDI]
[Figure 16] etc.
Let this be danced to, however, and the change is very marked, for immediately form, regularity, and design are noticeable:
[MIDI]
[Figure 17] etc.
On the other hand, the emotional element marks another very decided change, namely, by placing more sounds at the command of the singer, and also by introducing words, which necessarily invest the song with the rhythm of language.
Thus the emotional and declamatory elements heighten the powers of expression by the greater range given to the voice, and add the poignancy and rhythm of speech to song. On the other hand, the dance gives regularity to the rhythmic and emotional sequences.
In the following examples we can see more clearly the elements of folk song as they exist in savage music:
Three or four note (simple)
South America
[MIDI]
[Figure 18]Nubia
[MIDI]
[Figure 19]Emotional (simple)
Samoa
[MIDI]
[Figure 20]Emotional and Composite
Hudson's Bay
[MIDI]
[Figure 21]Soudan
[MIDI]
[Figure 22]Howl and Emotion
Dance. Brazil
[MIDI, MIDI, MIDI]
[Figure 24] Simple [Figure 25] or Dance [Figure 26]
The fact that so many nations have the pentatonic or five-note scale (the Chinese, Basque, Scotch, Hindu, etc.), would seem to point to a necessary similarity of their music. This, however, is not the case. In tracing the differences we shall find that true folk song has but few marked national traits, it is something which comes from the heart; whereas nationalism in music is an outward garment which is a result of certain habits of thought, a mannerism of language so to speak. If we look at the music of different nations we find certain characteristics; divest the music of these same characteristics and we find that the figure upon which this garment of nationalism has been placed is much the same the world over, and that its relationship to the universal language of savage music is very marked. Carmen's song, divested of the mixture of triplets and dual rhythms (Spanish or Moorish) is akin to the “howl.”
Nationalism may be divided into six different classes:
First we have what may be broadly termed “orientalism,” which includes the Hindu, Moorish, Siamese, and Gypsy, the latter embracing most of southeastern European (Roumania, etc.) types. Liszt's “Second Rhapsody,” opening section, divested of orientalism or gypsy characteristics, is merely of the savage three-note type.
Our second division may be termed the style of reiteration, and is to be found in Russia and northern Europe.
The third consists of the mannerism known as the “Scotch snap,” and is a rhythmic device which probably originated in that trick of jumping from one register of the voice to another, which has always had a fascination for people of simple natures. The Swiss jodel is the best illustration of this in a very exaggerated form.
The fourth consists of a seemingly capricious intermixture of dual and triple rhythm, and is especially noticeable in Spanish and Portuguese music as well as in that of their South American descendants. This distinction, however, may be traced directly back to the Moors. For in their wonderful designs we continually see the curved line woven in with the straight, the circle with the square, the tempus perfectum with the spondee. This would bring this characteristic directly under the head of orientalism or ornamental development. Yet the peculiarity is so marked that it seems to call for separate consideration.
The fifth type, like the fourth, is open to the objection that it is merely a phase of the oriental type. It consists of the incessant use of the augmented second and diminished third, a distinctively Arabian characteristic, and is to be found in Egypt, also, strange to say, occasionally among our own North American Indians. This, however, is not to be wondered at, considering that we know nothing of their ancestry. Only now and then on that broad sea of mystery do we see a half submerged rock, which gives rise to all sorts of conjectures; for example, the custom of the Jutes to wear green robes and use fans in certain dances, the finding in the heart of America of such an Arab tune as this:
[MIDI]
[Figure 27]
or such a Russian tune as this:
[MIDI]
[Figure 28].
The last type of nationalism in folk song is almost a negative quality, its distinguishing mark being mere simplicity, a simplicity which is affected, or possibly assimilated, by the writer of such a song; for German folk song proper is a made thing, springing not from the people, but from the many composers, both ancient and modern, who have tried their hands in that direction.
While this of course takes nationalism out of the composition of German folk song so-called, the latter has undoubtedly gained immensely by it; for by thus divesting music of all its national mannerisms, it has left the thought itself untroubled by quirks and turns and a restricted musical scale; it has allowed this thought to shine out in all its own essential beauty, and thus, in this so-called German folk song, the greatest effects of poignancy are often reached through absolute simplicity and directness.
Now let us take six folk songs and trace first their national characteristics, and after that their scheme of design, for it is by the latter that the vital principle, so to speak, of a melody is to be recognized, all else being merely external, costumes of the different countries in which they were born. And we shall see that a melody or thought born among one people will change its costume when it migrates to another country.
Arab Song
[MIDI]
[Figure 29]
Scheme
[MIDI]
[Figure 29a]
Russia—Reiteration
[MIDI]
[Figure 30] etc.
[MIDI]
[Figure 31] etc.
Red Sarafan
[MIDI]
[Figure 32]
Scotch
[MIDI]
[Figure 33]
[MIDI]
[Figure 34]
Irish—Emotional in character,
with greater perfection in design
[MIDI]
[Figure 35]
Spanish
[MIDI]
[Figure 36]
Egyptian
[MIDI]
[Figure 37] (Note augmented intervals)
The characteristics of German and English folk songs may be observed in the familiar airs of these nations.
The epitome of folk song, divested of nationalism, is shown in the following:
[MIDI]
[Figure 38]
12 The antiquity of any melody (or its primitiveness) may be established according to its rhythmic and melodic or human attributes.
Although wandering minstrels or bards have existed since the world began, and although the poetry they have left is often suggestive, the music to which the words were sung is but little known.
About 700–800 A.D., when all Europe was in a state of dense ignorance and mental degradation, the Arabs were the embodiment of culture and science, and the Arab empire extended at that time over India, Persia, Arabia, Egypt (including Algeria and Barbary), Portugal, and the Spanish caliphates, Andalusia, Granada, etc. The descriptions of the splendour at the courts of the Eastern caliphs at Bagdad seem almost incredible.
For instance, the Caliph Mahdi is said to have expended six millions of dinars of gold in a single pilgrimage to Mecca. His grandson, Almamon, gave in alms, on one single occasion, two and a half millions of gold pieces, and the rooms in his palace at Bagdad were hung with thirty-eight thousand pieces of tapestry, over twelve thousand of which were of silk embroidered with gold. The floor carpets were more than twenty thousand in number, and the Greek ambassador was shown a hundred lions, each with his keeper, as a sign of the king's royalty, as well as a wonderful tree of gold and silver, spreading into eighteen large, leafy branches, on which were many birds made of the same precious metals. By some mechanical means, the birds sang and the leaves trembled. Naturally such a court, particularly under the reign of Haroun-al Raschid (the Just), who succeeded Almamon, would attract the most celebrated of those Arabian minstrels, such as Zobeir, Ibrahim of Mossoul, and many others who figure in the “Arabian Nights,” real persons and celebrated singers of their times. We read of one of them, Serjab, who, by court jealousy and intrigues, was forced to leave Bagdad, and found his way to the Western caliphates, finally reaching Cordova in Spain, where the Caliph Abdalrahman's court vied with that of Bagdad in luxury. Concerning this we read in Gibbon that in his palace of Zehra the audience hall was incrusted with gold and pearls, and that the caliph was attended by twelve thousand horsemen whose belts and scimiters were studded with gold.
We know that the Arabian influence on the European arts came to us by the way of Spain, and although we can see traces of it very plainly in the Spanish music of to-day, the interim of a thousand years has softened its characteristics very much. On the other hand, the much more pronounced Arabian characteristics of Hungarian music are better understood when we recall that the Saracens were at the gates of Budapesth as late as 1400. That the European troubadours should have adopted the Moorish el oud and called it “lute” is therefore but natural. And in all the earlier songs of the troubadours we shall find many traces of the same influence; for their albas or aubades (morning songs) came from the Arabic, as did their serenas or serenades (evening songs), planhs (complaints), and coblas (couplets). The troubadours themselves were so called from trobar, meaning to invent.
In the works of Fauriel and St. Polaye, and many others, may be found accounts of the origin of the Provençal literature, including, of course, a description of the troubadours. It is generally admitted that Provençal poetry has no connection with Latin, the origin of this new poetry being very plausibly ascribed to a gypsy-like class of people mentioned by the Latin chroniclers of the Middle Ages as joculares or joculatores. They were called joglars in Provençal, jouglers or jougleors in French, and our word “juggler” comes from the same source. What that source originally was may be inferred from the fact that they brought many of the Arab forms of dance and poetry into Christian Europe. For instance, two forms of Provençal poetry are the counterpart of the Arabian cosidas or long poem, all on one rhyme; and the maouchahs or short poem, also rhymed. The saraband, or Saracen dance, and later the morris dance (Moresco or Fandango) or Moorish dance, seem to point to the same origin. In order to make it clearer I will quote an Arabian song from a manuscript in the British Museum, and place beside it one by the troubadour Capdeuil.
Arabian Melody
[MIDI]
[Figure 39]
[MIDI]
Pons de Capdeuil [Figure 40]
The troubadours must not be confounded with the jougleurs (more commonly written jongleurs). The latter, wandering, mendicant musicians, ready to play the lute, sing, dance, or “juggle,” were welcomed as merry-makers at all rich houses, and it soon became a custom for rich nobles to have a number of them at their courts. The troubadour was a very different person, generally a noble who wrote poems, set them to music, and employed jongleurs to sing and play them. In the South these songs were generally of an amorous nature, while in the North they took the form of chansons de geste, long poems recounting the feats in the life and battles of some hero, such as Roland (whose song was chanted by the troops of William the Conqueror), or Charles Martel.
And so the foundations for many forms of modern music were laid by the troubadours, for the chanson or song was always a narrative. If it were an evening song it was a sera or serenade, or if it were a night song, nocturne; a dance, a ballada; a round dance, a rounde or rondo; a country love song, a pastorella. Even the words descant and treble go back to their time; for the jongleurs, singing their masters' songs, would not all follow the same melody; one of them would seek to embellish it and sing something quite different that still would fit well with the original melody, just as nowadays, in small amateur bands we often hear a flute player adding embellishing notes to his part. Soon, more than one singer added to his part, and the new voice was called the triple, third, or treble voice. This extemporizing on the part of the jongleurs soon had to be regulated, and the actual notes written down to avoid confusion. Thus this habit of singing merged into faux bourdon, which has been discussed in a former chapter. Apart from these forms of song, there were some called sirventes—that is “songs of service,” which were very partisan, and were accompanied by drums, bells, and pipes, and sometimes by trumpets. The more warlike of these songs were sung at tournaments by the jongleurs outside the lists, while their masters, the troubadours, were doing battle, of which custom a good description is to be found in Hagen's book on the minnesingers.
In France the Provençal poetry lasted only until the middle of the fourteenth century, after the troubadours had received a crushing blow at the time the Albigenses were extirpated in the thirteenth century.
In one city alone (that of Beziers), between 30,000 and 40,000 people were killed for heresy against the Pope. The motto of the Pope's representatives was “God will know His Own,” and Catholics as well as Albigenses (as the sect was called) were massacred indiscriminately. That this heresy against the Pope was vastly aided by the troubadours, is hardly open to doubt. Such was their power that the rebellious, antipapal sirventes of the troubadours (which were sung by their troops of jongleurs in every market place) could be suppressed only after the cities of Provence were almost entirely annihilated and the population destroyed by the massacre, burning alive, and the Inquisition.
A review of the poems of Bertran de Born, Bernart de Ventadour, Thibaut, or others is hardly in place here. Therefore we will pass to Germany, where the spirit of the troubadours was assimilated in a peculiarly Germanic fashion by the minnesingers and the mastersingers.
In Germany, the troubadours became minnesingers, or singers of love songs, and as early as the middle of the twelfth century the minnesingers were already a powerful factor in the life of the epoch, counting among their number many great nobles and kings. The German minnesingers differed from the French troubadours in that they themselves accompanied their songs on the viol, instead of employing jongleurs. Their poems, written in the Swabian dialect, then the court language of Germany, were characterized by greater pathos and purity than those of the troubadours, and their longer poems, corresponding to the chansons de geste of the north of France, were also superior to the latter in point of dignity and strength. From the French we have the “Song of Roland” (which William the Conqueror's troops sang in their invasion of England); from the Germans the “Nibelungen Song,” besides Wolfram von Eschenbach's “Parzival” and Gottfried von Strasburg's “Tristan.” In contradistinction to the poetry of the troubadours, that of the minnesingers was characterized by an undercurrent of sadness which seems to be peculiar to the Germanic race. The songs are full of nature and the eternal strife between Winter and Summer and their prototypes Death and Life (recalling the ancient myths of Maneros, Bacchus, Astoreth, Bel, etc.).
After the death of Konrad IV, the last Swabian emperor of the House of Hohenstaufen, minnesinging in Germany declined, and was succeeded by the movement represented by the meister or mastersingers. During the fourteenth and fifteenth centuries, when Germany was broken up into countless small duchies and kingdoms, many of the German nobles became mere robbers and took part in the innumerable little wars which kept the nation in a state of ferment. Thus they had neither time nor inclination to occupy themselves with such pursuits as poetry or music. In the meanwhile, however, the incessant warfare and brigandage that prevailed in the country tended to drive the population to the cities for protection. The latter grew in size, and little by little the tradespeople began to take up the arts of poetry and music which had been discarded by the nobles.
Following their custom in respect to their trades, they formed the art companies into guilds, the rules for admittance to which were very strict. The rank of each member was determined by his skill in applying the rules of the “Tabulatur,” as it was called. There were five grades of membership: the lowest was that of mere admittance to the guild; the next carried with it the title of scholar; the third the friend of the school; after that came the singer, the poet; and last of all the mastersinger, to attain which distinction the aspirant must have invented a new style of melody or rhyme. The details of the contest we all know from Wagner's comedy; in a number of cases Wagner even made use of the sentences and words found in the rules of the mastersingers. Although the mastersingers retained their guild privileges in different parts of Germany almost up to the middle of the present century, the movement was strongest in Bavaria, with Nuremberg as its centre.
Thus we see that the mastersingers and the minnesingers were two very different classes of men. The mastersingers are mainly valuable for having given Wagner a pretext for his wonderful music. Hans Sachs was perhaps the only one of the mastersingers whose melodies show anything but the flattest mediocrity. The minnesingers and their immediate predecessors and successors, on the other hand, furnished thought for a great part of our modern art. To put it in a broad manner, it may be said that much of our modern poetry owes more than is generally conceded to the German mediæval romance as represented in the works of Wolfram von Eschenbach, Gottfried of Strasburg, and the unknown compilers of the “Nibelungenlied” and “Gutrune.” Music owes more to the troubadours, for, from what we know of the melodies of the minnesingers, they cannot compare in expressiveness with those of their French confrères.
In closing this consideration of the minnesingers, I will quote some of their verses and melodies, giving short accounts of the authors.
The best known of the minnesingers were Walther von der Vogelweide, Heinrich Frauenlob, Tannhäuser, Nithart, Toggenburg, etc. We first hear of Walther von der Vogelweide in 1200, as a poet attached to the court of Philip of Hohenstaufen, the German Kaiser, and shortly after to that of his successors Otto and Friedrich. He accompanied Kaiser Friedrich to the Crusade of 1228, and saw him crowned in Jerusalem. He died in Würzburg, Bavaria. In accordance with his dying request, food and drink for the birds were placed on his tomb every day; the four holes carved for that purpose being still visible. The pictures in Hagen's work on the mastersingers were collected in the fifteenth century by Manasses of Zorich, and have served as the basis for all subsequent works on the subject. The picture of Von der Vogelweide (page 21) shows him sitting in an attitude of meditation, on a green hillock, beside him his sword and his coat of arms (a caged bird on one side and his helmet on the other), and in his hand a roll of manuscript. One of his shorter poems begins:
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 mediæval 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.
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.
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 no recognized music except that imported from other countries. Under Louis XI (d. 1483) Ockeghem, the Netherland contrapuntist, was the chief musician of the land.
The French pantomimes or masques, as they were sometimes called, can hardly be said to have represented a valuable gain to art, although their prevalence in France points directly to their having been the direct descendants of the old pantomime on one hand, and on the other, the direct ancestor of the French opera. For we read that already in 1581 (twenty years before Caccini's “Euridice” at Florence), a ballet entitled “Circe” was given on the occasion of the marriage of Margaret of Lorraine, the stepsister of Henry III. The music to it was written by Beaulieu and Salmon, two court musicians. There were ten bands of music in the cupola of the ballroom where the ballet was given. These bands included hautbois, cornets, trombones, violas de gamba, flutes, harps, lutes, flageolets. Besides all this, ten violin players in costume entered the scene in the first act, five from each side. Then a troupe of Tritons came swimming in, playing lutes, harps, flutes, one even having a kind of 'cello. When Jupiter makes his appearance, he is accompanied by forty musicians. The festivities on this occasion are said to have cost over five million francs. Musically, the ballet was no advance towards expressiveness in art. An air which accompanied “Circe's” entrance, may be cited as being the original of the well-known “Amaryllis,” which is generally called Air Louis XV. Baltazarini calls it un son fort gai, nomme la clochette.
Music remained inert in France until 1650, when the Italians gained an ascendancy, which they retained until 1732, when Rameau's first opera “Hyppolyte et Aricie” was given in Paris. Rameau had already commenced his career by gaining great success as a harpsichord player and instrumental composer, mostly for the harpsichord. By his time, however, music, that is to say, secular music, was already becoming a new art, and the French merely improved upon what already existed.
Now this new art was first particularly evident in the dances of these different peoples. These dances gave the music form, and held it down to certain prescribed rhythms and duration. Little by little the emotions, the natural expression of which is music, could no longer be restricted to these dance forms and rhythms; and gradually the latter were modified by each daring innovator in turn. This “daring” of human beings, in breaking through the trammels of the dance in order to express what lay within their souls in the language that properly belonged to it, would seem almost ludicrous to us, were we not even to-day trying to get up courage to do the same thing. The modifications of dance forms led up to our sonata, symphony, and symphonic poem, as I hope to show. Opera was a thing apart, and, being untrammelled either by dance rhythms or church laws, developed gradually and normally. It cannot, however, be said to have developed side by side with purely instrumental music, for the latter is only just beginning to emancipate itself from its dance clothes and to come forth as a language for the expression of all that is divine in man. First we will consider the forms and rhythms of these dances, then the awakening of the idea of design in music, and its effect in modifying these forms and laying the foundation for the sonata of the nineteenth century.
The following shows the structure of the different dance forms up to about 1750.
OLD DANCE FORMS (1650–1750).
[ :Motive-|-Motive--|-Motive-----|--|-Motive---|--|-Motive----|---] [2/4: 4 8 8 | 8. 16 4 | 8 8 8 8 | 4 4 | 4 8 8 | 4 4 | 8. 16 8 8 | 2 ] [ :------Phrase-----|----Phrase-----|---Phrase----|----Phrase-----] [A phrase may be three or four measures, and sections may be unequal] [ :-------------Section-------------|-----------Section-----------] [ :------------------------------Period---------------------------] This period might be repeated or extended to sixteen measures and still remain a period.
1. |--I P.-|--II P.-| (II is generally longer than I) 2. |---I---|---II---|--I--| 3. |---I---|---II---|-III-| (generally III resembles I) 4. |---I---|---II---|-III-|--I--|--II-| or |--I--|--II--|-III-|--I--| 5. |---I---|---II---|-III-|--IV-| 6. |---I---|---II---|-III-|--IV-|--I--|--II-| 7. |---I---|---II---|--I--|-III-|--IV-|-III-|--I--|--II--|--I--|
In all these forms each period may be repeated.
Often the first, third, and fourth periods are repeated, leaving the second period as it is. This happens especially when the second period is longer than the first. In Nos. 2, 4, 6, 7, a few bars are often added at Fine as a coda.
1. Sarabande.—[3/2] [3/4] lento. Rhythm [3/2: 2 ^2. 4 | 2 2]. Form 1, sometimes Form 2. This is of Spanish origin (Saracen dance), and is generally accompanied by variations called partita or doubles.
2. Musette (cornemusa or bagpipe).—[3/4] [2/4] allegretto. Form 1. Always written over or under a pedal note, which is generally sustained to the end. It generally forms the second part (not period) to the gavotte.
3. Gavotte.—[4/4] allegro moderato. Rhythm [4/4: 4 4 | 4 8 8 4 4] or [4 8 8 | 4 4 4 4]. Always commences on the third beat. Form 3 or 5. When accompanied by a musette, the gavotte is always repeated.
4. Bourree.—[C/2] allegro. Rhythm [C/2: 8 8 | 4 4 4 8 8]. Form 3 or 5. Generally faster than the gavotte, and commences on the fourth beat.
5. Rigaudon.—Similar to the bourrée, but slower.