Terry Jones' Medieval Lives (7 page)

This, of course, indicates that the whole world of performance must have changed. The audience and the location for the entertainment are different. This is not material for the battlefield or for a hall of warriors. And it assumes a new kind of performer.

This new performer had first appeared in southern France in the twelfth century. He was called a troubadour.

INVENTING TROUBADOURS

The pioneer of the new style of poetry was not a professional musician but an aristocrat – the gloriously randy Duke William IX of Aquitaine, whose court was in Poitiers. According to his thirteenth-century Provençal biographer:

The Count of Poitiers was one of the most courtly men in the world and one of the greatest deceivers of women. He was a fine knight at arms, liberal in his attentions to ladies, and an accomplished composer and singer of songs. For a long time he roved the world, bent on the deception of ladies.

According to the chronicler William of Malmesbury, after a disastrous crusade of his own devising in 1101, Duke William plunged enthusiastically into a life of sexual entertainment and frivolous versifying to amuse his companions. He was obviously strongly influenced by his travels; half his surviving songs draw on a particular form of Arab mystical poetry (the
zajel
) for their detailed metrical structure and conventional expressions.

The word ‘troubadour' meant an author or composer who discovered something new – literally the ‘finder' of something that had not been known before. Duke William was playing with novelty, and demonstrating that poetry and song could be about absolutely anything – or about nothing at all.

I made this verse on sweet F.A.

There is no person to portray

No talk of love or youth at play
–

Nothing, of course.

Composed while sleeping yesterday

Sat on my horse

Duke William was without doubt a true original. He was excommunicated twice. On the first occasion, in 1114, when the bishop of Poitiers imposed the penalty for some unknown offence, he held the bishop at sword point in the cathedral and demanded absolution. He didn't get it, which says something for the bishop's courage and possibly explains why the duke's crusade hadn't achieved anything. The second excommunication was caused by William's affair with the Viscountess of Chatellerault, alarmingly known as Dangerosa. It was said he kidnapped this mother of three and installed her in a tower in his palace at Poitiers. William of Malmesbury says he even had her portrait painted on his shield, so ‘I could bear her into battle as she had borne me into bed'. The duke's wife was not happy at all about this.

William also fantasized about establishing a convent of prostitutes, and his verse includes a great deal of crude sexual joking, with women portrayed as fine horses to be mounted, or as captives, and he jokingly records his seduction by two ladies whose only concern was to avoid disclosure.

But he also wrote some verses that conveyed a much more reverent attitude to women, which would become the basis of what is called ‘courtly love'. In these poems his lady is a married woman, and is as aloof as she is desirable. There is a frequent theme that the lover must be patient and, as he waits for the lady's favours, behave with courtesy to all about him. For the courtly lover, the lady alone has the power to kill or cure; in her hands alone lies his salvation.

The language of Duke William's compositions was the southern French vernacular, Occitan. This was itself a radical move, as up to this time the language of all intellectual life had been Latin. But it was no more revolutionary than the idea of a lover addressing his love song to a married woman. This was conventionally liable to bring the death penalty and was regarded as the equivalent of casting a spell on her.

This courtly romanticism flourished under William's son, and then his granddaughter, the redoubtable Eleanor of Aquitaine. She established her own court in Poitiers, which was dominated by the idea of courtly love and, supposedly at least, run by its rules. The court culture there was in the vernacular tongue, and the old, heroic warrior entertainments were deeply out of date.

Shortly before Christmas 1182 the Limousin troubadour Bertran de Born spent time at Henry II's court at Argentan in Normandy, and complained about the boorishness of the old warrior culture: ‘A court where no one laughs or jokes is never complete; a court without gifts is just a paddock-f of barons. The boredom and vulgarity of Argentan nearly killed me.'

Troubadours were often great lords themselves, but less boorish than those of Argentan. They performed their own songs and employed jongleurs or minstrels as their accompanists. Aristocratic troubadours even took part in singing competitions.

Not that these men weren't warriors. Eleanor's sons Richard I and King John were both tough and violent. But Richard ‘the Lionheart', whose idea of a satisfying life involved the use of extreme force on a face-to-face, or even a nose-to-nose basis, was also a man who had been raised in a troubadour culture. He wrote and performed elegant songs, both at court and while on campaign. Two of his poems have survived, one with the music.

BLONDEL

It was because of Richard's poetic inclinations that the story of his rescue by his minstrel, Blondel, had such wide currency. In 1192 Richard was captured by Leopold of Austria while returning from the Third Crusade. (He was alone and in disguise – typical of Richard, no other English king would have created such an adventure.) He simply vanished, and it was said that Blondel set out to find him. The minstrel wandered from castle to castle, and outside each he sang part of a song they had composed together. At the castle of Durnstein he heard Richard answer his song by completing it. The king, having been found, could now be ransomed.

This is a good poetic tale in itself, but probably apocryphal. Blondel de Nesle was certainly a well-known troubadour, the composer of many love songs. But he was not Richard's minstrel, a supporter of the English; he was actually from northern France and wrote in the Picardy dialect. The tale is probably a minstrel's invention – the minstrel in question being the unknown author of
Récits d'un ménestrel de Reims
, which appeared in about 1260. Presumably he wanted to convey a clear moral: ‘Look after your minstrel and he'll look after you.'