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This period may possibly have produced original epics of the Chanson form, though, as has been pointed out, no indications of any such exist, except in the solitary instance of Girartz de Rossilho. It is thought to be the oldest vernacular poem on the subject, and is in a mixed dialect partaking of the forms both of north and south. A single prose monument remains in the shape of a fragmentary translation of the Gospel of St. But by far the most important example of this period is the Boethius.

The poem, as we have it, extends to decasyllabic verses arranged on the fashion of a Chanson de Geste, and dates from the eleventh century, or at latest from the beginning of the twelfth, but is thought to be a rehandling of another poem which may have been written nearly two centuries earlier. The narrative part of the work is a mere introduction, the bulk of it consisting of moral reflections taken from the De Consolatione.

The stimulus which brought it to perfection has been generally taken to be that of the crusades, aided by the great development of peaceful civilisation at home which Provence and Languedoc then saw. The spirit of chivalry rose and was diffused all over Europe at this time, and in some of its aspects it received a greater welcome in Provence than anywhere else. For the mystical, the adventurous, and other sides of the chivalrous character, we must look to the North, and especially to the Arthurian legends, and the Romans d'Aventures which they influenced.

Passion is indeed not the only motive of the Troubadours, but it is their favourite motive, and their most successful. The connection of this predominant instinct with the elaborate and unmatched attention to form which characterises them is a psychological question very interesting to discuss, but hardly suitable to these pages. It is sufficient here to say that these various motives and influences produced the Troubadours and their literature. This literature was chiefly lyrical in form, but also included many other kinds, of which a short account may be given.

In the third decade of the twelfth Guillem Bechada had written a poem on the conquest of Jerusalem by the Crusaders, which, however, has perished, though the northern cycle of the Chevalier au Cygne may represent it in part. Guillem of Poitiers also wrote a historical poem on the Crusades with similar ill fate. This is the chronicle of the Albigensian War, written in Alexandrines by William of Tudela and an anonymous writer. We also possess a rhymed chronicle of the war of in Navarre, by Guillem Anelier.

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Blandin de Cornoalha is another existing romance, and so is the far more interesting Flamenca , a lively picture of manners dating from the middle of the thirteenth century. A very few narrative poems of a sacred character are also found, and vestiges of drama may be traced. But, as we have said, the real importance of the period consists in its lyrical poetry, the poetry of the Troubadours. The names of separate poets are given, and pieces have come down to us without the names of their writers. The chief forms in which these poets exercised their ingenuity were as follows.


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The simplest and oldest was called simply vers ; it had few artificial rules, was written in octosyllabic lines, and arranged in stanzas. Here the rhymes were interlaced, and the alternation of masculine and feminine by degrees observed. The length of the lines varied. Both these forms were consecrated to love verse; the Sirvente, on the other hand, is panegyrical or satirical, its meaning being literally 'Song of Service.

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The planh or Complaint was a dirge or funeral song written generally in decasyllabics. The tenson or debate is in dialogue form, and when there are more than two disputants is called torneijamens. The retroensa is a longer refrain poem of later date, but in neither is the return of the same rhyme in each stanza necessarily observed, as in the French ballade.

The alba is a leave-taking poem at morning, and the serena if it can be called a form, for scarcely more than a single example exists a poem of remembrance and longing at eventide. The pastorela , which had numerous sub-divisions, explains itself. The descort is a poem something like the irregular ode, which varies the structure of its stanzas.

Not merely the rhymes but the words which rhyme are repeated on a regular scheme. The breu-doble double-short is a curious little form on three rhymes, two of which are repeated twice in three four-lined stanzas, and given once in a concluding couplet, while the third finishes each quatrain. Other forms are often mentioned and given, but they are not of much consequence. Its most considerable remains, besides religious works and a few scientific and grammatical treatises, are a prose version of the Chanson des Albigeois , and an interesting collection of contemporary lives of the Troubadours.

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This poet, like most of the other literary names of the period, belongs to the school of Toulouse, a somewhat artificial band of writers who flourished throughout the fourteenth and fifteenth centuries, held poetical tournaments on the first Sunday in May, invented or adopted the famous phrase gai saber for their pursuits, and received, if they were successful, the equally famous Golden Violet and minor trinkets of the same sort.

The brotherhood directed itself by an art of poetry in which the half-forgotten traditions of more spontaneous times were gathered up. To this period, and to its latter part, the Waldensian writings entitled La Nobla Leyczon , to which ignorance and sectarian enthusiasm had given a much earlier date, are now assigned. With a few words on these two points this chapter may be concluded. It may be regarded as not proven that any initial influence was exercised over northern French literature by the literature of the South, and more than this, it may be held to be unlikely that any such influence was exerted.

With regard to lyric poetry the case is rather different. The earliest existing lyrics of the North are somewhat later than the earliest songs of the Troubadours, and no great lyrical variety or elegance is reached until the Troubadours' work had, by means of Thibaut de Champagne and others, had an opportunity of penetrating into northern France. On the other hand, the forms which finished lyric adopted in the North are by no means identical with those of the Troubadours. The scientific and melodious figures of the Ballade, the Rondeau, the Chant-royal, the Rondel, and the Villanelle, cannot by any ingenuity be deduced from Canso or Balada, Retroensa or Breu-Doble.

The Alba and the Pastorela agree in subject with the Aubade and the Pastourelle, but have no necessary or obvious connection of form. The Troubadours undoubtedly preceded their Northern brethren in scrupulous attention to poetical form, and in elaborate devices for ensuring such attention. They preceded them too in recognising that quality in poetry for which there is perhaps no other word than elegance.

There can be little doubt that they sacrificed to these two divinities, elegance and the formal limitation of verse, matters almost equally if not more important. The motives of their poems are few, and the treatment of those motives monotonous. Love, war, and personal enmity, with a certain amount of more or less frigid didactics, almost complete the list.

In dealing with the first and the most fruitful, they fell into the deadly error of stereotyping their manner of expression. The objection would hardly be fatal, if this eternity did not extend to a great many things besides hawthorn and nightingales. In the later Troubadours especially, the fault which has been urged against French dramatic literature just before the Romantic movement was conspicuously anticipated.

Every mood, every situation of passion, was catalogued and analysed, and the proper method of treatment, with similes and metaphors complete, was assigned. There was no freshness and no variety, and in the absence of variety and freshness, that of vigour was necessarily implied. It may even be doubted whether the influence of this hot-house verse on the more natural literature of the North was not injurious rather than beneficial. In this chapter the information given is based on a smaller acquaintance at first hand with the subject than is the case in the chapters on French proper.

Herr Karl Bartsch has been the guide chiefly followed. The passion for narrative poetry, which at first contented itself with stories drawn from the history or tradition of France, took before very long a wider range. The origin of the Legend of King Arthur, of the Round Table, of the Holy Graal, and of all the adventures and traditions connected with these centres, is one of the most intricate questions in the history of mediaeval literature.

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It would be beyond the scope of this book to attempt to deal with it at length. It is sufficient for our purpose, in the first place, to point out that the question of the actual existence and acts of Arthur has very little to do with the question of the origin of the Arthurian cycle.

The history of mediaeval literature, as distinguished from the history of the Middle Ages, need not concern itself with any conflict between the invaders and the older inhabitants of England. The question which is of historical literary interest is, whether the traditions which Geoffrey of Monmouth, Walter Map, Chrestien de Troyes, and their followers, wrought into a fabric of such astounding extent and complexity, are due to Breton originals, or whether their authority is nothing but the ingenuity of Geoffrey working upon the meagre data of Nennius As far as this question concerns French literature, the chief champions of these rival opinions were till lately M.

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In no instance was the former able to produce Breton or Celtic originals of early date. On the other hand, M. Paris showed that Nennius is sufficient to account for Geoffrey, and that Geoffrey is sufficient to account for the purely Arthurian part of subsequent romances and chronicles. The religious element of the cycle has a different origin, and may possibly not be Celtic at all. It must, however, still be admitted that the extraordinary rapidity with which so vast a growth of literature was produced, apparently from the slenderest stock, is one of the most surprising things in literary history.

Before the middle of the twelfth century little or nothing is heard of Arthur. Before that century closed at least a dozen poems and romances in prose, many of them of great length, had elaborated the whole legend as it was thenceforward received, and as we have it condensed and Englished in Malory's well-known book two centuries and a half later.

The probable genesis of the Arthurian legend, in so far as it concerns French literature, appears to be as follows. First in order of composition, and also in order of thought, comes the Legend of Joseph of Arimathea, sometimes called the 'Little St. There is nothing in this work which is directly connected with Arthur.

By some it has been attributed to a Latin, but not now producible, 'Book of the Graal,' by others to Byzantine originals. Anyhow it fell into the hands of the well-known Walter Map 53 , and his exhaustless energy and invention at once seized upon it. He produced the 'Great St. Graal,' a very much extended version of the early history of the sacred vase, still keeping clear of definite connection with Arthur, though tending in that direction. From this, in its turn, sprang the original form of Percevale , which represents a quest for the vessel by a knight who has not originally anything to do with the Round Table.

The link of connection between the two stories is to be found in the Merlin , attributed also to Robert de Borron, wherein the Welsh legends begin to have more definite influence. This, in its turn, leads to Artus , which gives the early history of the great king.

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Then comes the most famous, most extensive, and finest of all the romances, that of Lancelot du Lac , which is pretty certainly in part, and perhaps in great part, the work of Map; as is also the mystical and melancholy but highly poetical Quest of the Saint Graal , a quest of which Galahad and Lancelot, not, as in the earlier legends, Percival, are the heroes.

To this succeeds the Mort Artus , which forms the conclusion of the whole, properly speaking. This, however, does not entirely complete the cycle. Other legends were worked up into the omnium gatherum of Giron le Courtois , and with this the cycle proper ceases.