From this moment the struggle changed its character. The Christians assumed the offensive. Charles Martel pursued the retreating host, and took from them the port of Maguelonne; and when a crowd of refugees sought shelter in the amphitheatre of Arles, he set fire to it and hurled them back into the flames as they attempted to escape. Their last stronghold was Narbonne, where they held out for seven years, and then in 759 that also fell, and the Moorish power for evil in France was at an end; but all the south, from the Alps to the ocean, was strewn with ruins.
They were not, however, wholly discouraged. Not again, indeed, did they venture across the Pyrenees in a great host; but they harassed the towns on the coast, and intercepted the trade. When the empire of Charlemagne was dismembered, Provence was separated from France and constituted a kingdom, under the administration of one Boso, who was crowned at Arles in 879. This was the point of departure of successive changes, which shall be touched on in the sequel. The German kings and emperors laid claim to Provence as a vassal state, and it was not till 1481 that it was annexed to the Crown of France. Avignon and the Venaissin were not united to France till 1791.
In no part of Europe probably did pagan customs linger on with such persistence as in this favoured land of Provence, among a people of mixed blood – Ligurian, Phœnician, Greek, Roman, Saracen. Each current of uniting blood brought with it some superstition, some vicious propensity, or some strain of fancy. In the very first mention we have of the Greek settlers, allusion is made to the Floral Games. The Battle of Flowers, that draws so many visitors to Nice, Mentone, and Cannes, is a direct descendant from them; but it has acquired a decent character comparatively recently.
At Arles, the Feast of Pentecost was celebrated throughout the Middle Ages by games ending with races of girls, stark naked, and the city magistrates presided over them, and distributed the prizes, which were defrayed out of the town chest. It was not till the sixteenth century, owing to the remonstrances of a Capuchin friar, that the exhibition was discontinued. Precisely the same took place at Beaucaire. At Grasse, every Thursday in Lent saw the performance in the public place of dances and obscene games, and these were not abolished till 1706 by the energy of the bishop, who threatened to excommunicate every person convicted of taking part in the disgusting exhibition of “Les Jouvines.”
A native of Tours visited Provence in the seventeenth century, and was so scandalised at what he saw there, that he wrote, in 1645, a letter of remonstrance to his friend Gassendi. Here is what he says of the manner in which the festival of S. Lazarus was celebrated at Marseilles: —
“The town celebrates this feast by dances that have the appearance of theatrical representations, through the multitude and variety of the figures performed. All the inhabitants assemble, men and women alike, wear grotesque masks, and go through extravagant capers. One would think they were satyrs fooling with nymphs. They hold hands, and race through the town, preceded by flutes and violins. They form an unbroken chain, which winds and wriggles in and out among the streets, and this they call le Grand Branle. But why this should be done in honour of S. Lazarus is a mystery to me, as indeed are a host of other extravagances of which Provence is full, and to which the people are so attached, that if any one refuses to take part in them, they will devastate his crops and his belongings.”
The carnival and micarême have taken the place of this exhibition; and no one who has seen the revelries at these by night can say that this sort of fooling is nearing its end. Now these exhibitions have become a source of profit to the towns, as drawing foreigners to them, and enormous sums are lavished by the municipalities upon them annually. The people of the place enter into them with as much zest as in the centuries that have gone by.
Dancing in churches and churchyards lasted throughout the Middle Ages. The clergy in vain attempted to put it down, and, unable to effect this, preceded these choric performances by a sermon, to deter the people from falling into excesses of extravagance and vice. At Limoges, not indeed in Provence, the congregation was wont to intervene in the celebration of the feast of their apostle, S. Martial, by breaking out into song in the psalms, “Saint Martial pray for us, and we will dance for you!” Whereupon they joined hands and spun round in the church.2
This leads to the mention of what is of no small interest in the history of the origin of part-singing. Anyone familiar with vespers, as performed in French churches, is aware that psalms and canticles are sung in one or other fashion: either alternate verses alone are chanted, and the gap is filled in by the organ going through astounding musical frolics; or else one verse is chanted in plain-song, and the next in fauxbourdon– that is to say, the tenor holds on to the plain-song, whilst treble and alto gambol at a higher strain a melody different, but harmonious with the plain-song. In Provence at high mass the Gloria and Credo are divided into paragraphs, and in like manner are sung alternately in plain-song and fauxbourdon. The origin of this part-singing is very curious. The congregation, loving to hear their own voices, and not particularly interested in, or knowing the Latin words, broke out into folk-song at intervals, in the same “mode” as that of the tone sung by the clergy. They chirped out some love ballad or dance tune, whilst the officiants in the choir droned the Latin of the liturgy. Even so late as 1645, the Provençals at Christmas were wont to sing in the Magnificat a vulgar song —
“Que ne vous requinquez-vous, Vielle,
Que ne vous requinquez, donc?”
which may be rendered —
“Why do you trick yourself out, old woman?
O why do you trick yourself so?”
In order to stop this sort of thing the clergy had recourse to “farcing” the canticles, i. e. translating each verse into the vernacular, and interlarding the Latin with the translation, in hopes that the people, if sing they would, would adopt these words; but the farced canticles were not to the popular taste, and they continued to roar out lustily their folk-songs, often indelicate, always unsuitable. This came to such a pass that either the organ was introduced to bellow the people down, or else the system was accepted and regulated; and to this is due the fauxbourdon. But in Italy and in the South of France it passed for a while beyond regulation. The musicians accepted it, and actually composed masses, in which the tenor alone sang the sacred words and the other parts performed folk-songs.
As Mr. Addington Symonds says: —
“The singers were allowed innumerable licences. Whilst the tenor sustained the Gregorian melody, the other voices indulged in extempore descant, regardless of the style of the main composition, violating time, and setting even the fundamental tone at defiance. The composers, to advance another step in the analysis of this strange medley, took particular delight in combining different sets of words, melodies of widely diverse character, antagonistic rhythms, and divergent systems of accentuation, in a single piece. They assigned these several ingredients to several parts, and for the further exhibition of their perverse skill, went even to the length of coupling themes in the major and the minor. The most obvious result of such practice was that it became impossible to understand what was being sung, and that instead of concord and order in the choir, a confused discord and anarchy of dinning sounds prevailed. What made the matter, from an ecclesiastical point of view, still worse, was that these scholastically artificial compositions were frequently based on trivial and vulgar tunes, suggesting the tavern, the dancing-room, or even worse places, to worshippers assembled for the celebration of a Sacrament. Masses bore titles adopted