Guillaume de Machaut:
Motets, Mass music & songs by Machaut from the Ivrea Codex

Programme

This programme of 14th-century motets and mass movements represents two of the most important sources of French medieval music.

Mass music from the Ivrea Codex

The Ivrea Codex now lives in the Chapter library of the cathedral of Ivrea, a small town in the foothills of the Italian Alps, south of the modern ski resort of Aosta (home to an important 15th-century music manuscript). This may seem an unexpected area in which to find major sources of medieval music, but in fact the position of these towns on one of the main routes across the Alps between France and Italy readily explains their importance in the Middle Ages. They lay on roads that linked centres of power, and accordingly they grew in importance themselves, sustaining cathedrals with musical traditions that provided a natural home for collections of sophisticated polyphony.

Recent research suggests that the Ivrea manuscript was copied late in the 14th century, in the 1380s and 90s, but that it preserves music written considerably earlier, not later than the 1360s. And yet it is still one of the earliest sources for 14th-century French music, since (apart from one of the Machaut manuscripts) nothing else of any size survives intact after Le Roman de Fauvel of c1318. Thus most of our view of the new style of composition, the  so-called ars nova, that began in the 1310s and was developed for at least fifty years, comes from the pages of this manuscript: almost all the motets from that period are here, together with most of the earlier songs and much of the mass music. It is far and away the most important source for ars nova music.

The sequence of mass movements chosen for this disc does not form a mass cycle; they are very unlikely to have been written by a single composer or for a single occasion. The opening Sanctus [1] is 'troped', that is, it has a greatly expanded text and as a result a somewhat longer musical setting than is usual, though the composer (whoever he was) managed to save space by assigning the normal Sanctus text to the lower three voices and running through the troped text in the top voice in much shorter note values. Points to savour include the melodic imitation at 'fecundata' and 'in excelsis', both probably encouraged by their text. The Kyrie [2] (ascribed in another manuscript to 'Chipre') uses a much simpler style, but not necessarily an earlier one, since these different stylistic registers could simply indicate different kinds of occasion (in this case less festive) or differently skilled performers. The Gloria [3] lies somewhere between these two extremes, and includes a small trope in celebration of Christ's humanity near its end. The Credo [7] is notable for its 'hocketing'' passages (alternating short notes and short rests in the upper voices) and for its two-note imitations, all of which provide an illusion of a regular repeating rhythmic structure such as would occur in a motet. Hocketing is also a feature of the Sanctus [11] setting recorded here, although in other respects it seems a more modern piece than the Credo. The closing motet, Post missarum solempnia [16], is not strictly speaking a mass movement, but could in practice have been used in place of the concluding Deo gracias from the mass liturgy since its texts refer to that role and conclude with the words 'deo gracias'.

Clap, clap/Sus Robin [12] is a delightful anomaly, an old fashioned ars antiqua style motet, out of place in its much more progressive surroundings, though still entertaining enough to be copied into the Ivrea manuscript.

Motets by Guillaume de Machaut

Although Guillaume de Machaut's music is often rather different from that of his contemporaries, his complete works have survived, so we know far more about him than about any other composer from medieval France. Most of his 23 motets come from the first part of his composing life (roughly 1320-50) and are typically varied and idiosyncratic specimens of the kinds of ars nova motets of which more 'normal' examples survive in Ivrea. Dame/Fins cuers doulz [4], Trop plus est bele/Biaute paree de valour [5] and Lasse!/Se j'aim mon loyal ami [6] are the three motets that Machaut composed over song melodies. In each case a borrowed triple-time song is heard in long notes in the lowest voice, while the texted voices harmonise it above, so that in a sense these motets are really polyphonic songs, albeit with extra texts for the upper parts.

The group of Latin motets is in almost every way different. Tu qui gregem/Plange, regni respublica [8], Christe qui lux/Veni creator spiritus [9] and Felix virgo/Inviolata genitrix [10] are Machaut's only late motets, written around 1360. They set religious and political texts, very different in tone from the love texts of the French-texted works, and they are composed over a melody borrowed from plainchant, not from secular song. They are all written for four voices, not three, the fourth voice forming a pair with the tenor to provide a two-part harmonic foundation for the texted parts. They use regularly repeating rhythmic and harmonic structures (so-called 'isorhythm') as a way of organising relatively long spans of time. And they all begin with an introduction in which the voices enter one at a time. All seem to have been written during a period of political turmoil that included the Siege of Reims (where Machaut lived) by the English in the winter of 1359/60, perhaps alluded to in Christe qui lux/Veni creator spiritus.

The third group of Machaut motets consists of those found not only in the Machaut manuscripts but also in Ivrea, which indicates that they had some popularity beyond Machaut's immediate circle. His two French-texted motets in Ivrea, Qui es promesse/Ha! Fortune [13] and Amours/Faus Samblant [15] well represent opposing styles found among his motets. Amours/Faus Samblant belongs squarely within the musical world of the early ars nova and was clearly influenced by the motets of Philippe de Vitry; but Ha! Fortune shows Machaut's idiosyncratic harmonic and rhythmic taste, with juxtaposed f^# and b^b as well as long passages of syncopation. Martyrum/Diligenter inquiramus [14] celebrates St Quentin, and may have been written after Machaut became a canon of St-Quentin, in north-west France, sometime between 1333-5. It shares with the late motets a solo introduction, and like most ars nova motets its periodic rhythmic structure is clearly marked by hocket passages.

[1] Sanctus: Sanans fragilia

Sanctus, sanans fragilia
Pater, patrator seculi
Tibique voce sobria
Cantant cantica moduli
Agmina coelorum.

Sanctus dicunt et Filio
Mundi vero redemptori
Descendenti solio 
Patris, seculi creatori
Salute reorum.

Sanctus, sanctus, sanctus
Sancto dant Flamini
Dona donans fecundata
Una in personis.

Dominus, unus omnium
Deus nostrum consummator
Virtutum sunt iam celestium 
Magnus manens imperator
Presidet in thronis.

Pleni celi ac maria
Atque in terra creata
Sunt tua sancta gloria
Laus que sit tibi, beata
Trinitas, donata.

Salva tuos, quos creasti
Hos rore replens spiritus
Christe cruore salvasti
Et in excelsis funditus
Loca tibi grata.

Benedictus es iugiter
Qui venit salvare
Et quem assumpsit dulciter
Carmen voluit donare
Populo fideli.

In nomine ex Maria
Christi corpus immolatum
Et pro nostri munimine
Quod non capiuntur
Frustra neque celi.

O salutaris hostia
De qua pandet lux solaris
Salva salutis gratia
Quos fluctuant fluctus maris
Dimittens peccata...in excelsis.

In excelsis collocemur
Salus nostra, lux et vita
Tecum semper gloriemur
Cuius virtus infinita
Extat collocata...in excelsis.

[2] Kyrie eleison

Kyrie eleison.
Christe eleison.
Kyrie eleison.

Lord have mercy upon us.
Christ have mercy upon us.
Lord have mercy upon us.

[3] Gloria: Et verus homo Deus

Gloria in excelsis deo. Et in terra pax hominibus bone voluntatis.

Laudamus te. Benedicimus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam. Domine Deus, rex celestis, Deus Pater omnipotens.

Domine fili unigenite, Jesu Christi.

Domine Deus, agnus Dei, Filius Patris.

Qui tollis peccata mundi, miserere nobis.

Qui tollis peccata mundi, suscipe deprecationem nostram.

Qui sedes ad dexteram Patris, miserere nobis.

Quoniam tu solus sanctus. Tu solus Dominus. Tu solus altissimus, Jesu Christe. Et verus homo Deus, de Maria Virgine natus. Cum Sancto Spiritu in gloria Dei Patris.

Amen.

Glory be to God on high, and in earth peace towards men of goodwill.

We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly king, God the Father Almighty.

O Lord, the only-begotten Son Jesus Christ;

O Lord God, lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy, thou only art the Lord, thou only, O Christ, and the true God as man, born of the Virgin Mary with the Holy Ghost, art most high in the glory of God the Father. Amen.

[4] Dame/Fins cuers doulz

Voix 1 :

Dame, je sui cilz qui weil endurer

Vostre voloir, tant com porray durer ;

Mais ne cuit pas que longuement l'endure

Sans mort avoir quant vous m'estes si dure

Que vous voles qu'en sus de vous me traie,

Sans plus veioir la tres grant biauté vraie

De vo gent corps qui tant a de valour

Que vous estes des bonnes la millour.

Las ! eins-si ay de ma mort exemplaire.

Mais la doleur qu'il me convendra traire

Douce seroit, se un tel espoir avoie

Qu'avant ma mort par vo gre vous revoie,

Dame, et se ja mes cuers riens entreprent

Dont mes corps ait honneur n'avancement,

De vous venra, com lonteins que vous soie,

Car ja sans vous que j'aim tres loyaument

Ne sans Amours emprendre nel saroie.

Voix 2 :

Fins cuers doulz, on me deffent de par vous que plus ne voie / Vostre doulz viaire gent qui d'amer m'a mis en voie ; /

Mais vraiement je ne scay comment je m'en attendray que briefment morir ne doie / Et s'il m'en faut abstenir pour faire vostre plaisir, ou envers vous faus seroie, /

S'aim trop mieus ma loyaute, garder et par vostre gre, morir, se vos cuers l'ottroie / Qu'encontre vostre voloir, par vostre biauté veioir, receusse toute joie.

Voice 1:

Lady, I am the one willing to submit

to your will, as long as I can stand to,

but do not think that I can endure it for long

without suffering death when you are so hard to me, for you wish, as well, that I should go away from you, no longer to see that truly great beauty

of your noble body, which has so much worth

that you are the best of good ladies.

Alas! Thus I have a model of my death,

but the pain I shall have to undergo

would be sweet, if I had hope such as

to see you again, before my death, by your wish,

lady, and if ever my heart engages in anything

which accords my body honour or advancement,

it will come from you, however far from you I may be, for, without you, whom I love most loyally,

or love, I could not undertake it.

Voice 2:

Noble, sweet heart, I am forbidden, by your command, ever more to see your sweet, noble countenance, which has set me on the path of love;

but I truly do not know how I shall have any assurance that I may not soon die. And if I must hold back, to do as you wish (or I would be acting dishonestly towards you),

I would much prefer to remain loyal and,

following your wish, die, if your heart consents, than experience every joy, against your will, by gazing on your beauty.

[5] Trop plus et bele/Biaute paree de valour

Voix 1 :

Trop plus est bele que biaute

Et millour que ne soit bonte,

Pleine de tout ce, a dire voir,

Que bonne et belle doit avoir,

Ce m'est vis, celle que desir

Et aim sans nul vilein desir.

Dont se je l'aim, et je qu'en puis,

Quant en sa fine bonté truis

De tous mes maulz la garison,

Leesse, confort, guerredon

Et secours de tous les meschies

Dont par desir sui entechies,

Comment qu'elle n'en saiche rien ;

Car toute la joie et le bien,

Que j'ay, de sa grace me vient,

Sans plus, quant de li me souvient ;

N'autre bonte de li n'en port.

Si pri Amours qu'en tel accort

Soit, pour ce que mieus l'aim que mi,

Qu'elle me teingne pour ami.

Amen.

Voix 2 :

Biaute paree de valour,

Desirs qui onques n'a sejour

D'acroistre, eins croist de jour en jour

En plaisance et en douce ardour,

Dous regars pris par grant savour,

Tous pleins de promesse d'amour,

D'espoir, de joie, de tenrour

Et de pointure de doucour,

Font que j'aim des dames la flour.

Or me doint Dieus grace et vigour

Que, au gré d'Amours et a s'onnour,

La puisse servir sans folour.

Amen.

Voix 3 :

Je ne sui mie certeins d'avoir amie,

Mais je sui loyaus amis.

Voice 1:

So much more beautiful than beauty

and better than goodness,

full, in truth, of all

that a good and beautiful lady must have,

so it seems to me, is the one whom I desire

and love without base desire.

And, if I love her, and what else can do,

when I find, in her excellent goodness,

the cure for all my ills,

happiness, comfort, reward

and help for all the misfortunes

which befall me through desire,

how is it that she knows nothing of it;

for all the joy and the good

which I have come to me from her grace,

and only that, when I remember her,

and I take away no other good from her.

And I pray to love that it may agree,

since I love her better than I love myself,

that she take me as her lover.

Amen.

Voice 2:

Beauty adorned with worth,

desire which never falters from

growing, but increases from day to day

in dalliance and in sweet ardour,

sweet looks perceived with great delight,

all full of the promise of love,

of hope, of joy, of tenderness

and the sting of sweetness,

bring me to love the fine flower of ladies.

Now may God give me the grace and strength

that, according to the volition of love and in its honour, I may serve her without folly.

Amen.

Voice 3:

I am not at all certain of having a lady,

but I am a loyal friend.

[6] Lasse!/Se j'aim mon loyal ami

Voix 1 :

Lasse ! comment oublieray /

Le bel, le bon, le dous, le gay /

A qui entierement donnay / Le cuer de mi /

Pour le sien que j'ay sans demi /

Et le retins pour mon ami, /

Einssois qu'eusse mon mari, / Qui me deffent /

Et me gaite mult durement /

Que ne voie son corps le gent, /

Dont li cuers en (deux) pars me fent ; /

Car il m'estuet /

Malgre mien faire ce qu'il wet, /

Dont durement li cuers me duet.

Mais pour ce drois ne se remuet / Ne bonne foy ;

Car puis que certeinnement voy / Qu'il wet et quiert l'onneur de moy / Et qu'il m'aimme asses plus que soy / Et se le truis /

Si bon qu'il prent tous ses deduis / En moy servir

je ne le puis / Laissier se mauvaise ne suis, /

Eins le puis bien / Amer par honneur et par bien / Quant j'ay son cuer et il le mien / Sans ce que je mespreingne en rien / Ce m'est avis. /

Mais j'eusse trop fort mespris, /

Si j'eusse l'amer empris, /

De puis que j'eus a marit pris / Lasse !, celui /

Qui tant me fait peinne et anuy /

Qu'en tous cas toute joie fui, /

N'en ce monde n'a moy n'autrui /

Qui me confort / Car mi gieu, mi ris, mi deport /

Mi chant, mi revel, mi confort / Mi bien et mi

bon jour sont mort / Et nuit et jour / Accroist li

ruissiaus de mon plour / Quant le plus bel et le

millour / De tous ne voy : c'est ma dolour ! / Mais soit certeins / Que, comment que mes corps lonteins /

Li soit, mes cuers li est procheins / D'amour et de loyauté pleins.

Voix 2 :

Se j'aim mon loyal ami / Et il mi /

Si loyaument / Qu'il est tous miens sans nul si /

Et je aussi / Entierement, /

Sans nul vilein pensement, /

Bonnement / A li m'ottri, /

Pour ce qu'il m'a longuement / Liement, /

De cuer servi / Ay je pour ce desservi, /

Lasse ! ay mi / Que tellement /

M'en demeinne mon mari / Que de li /

N'ay fors tourment ? /

Nenil, car certeinnement / Mortelment / Peche celi /

Qui pour bien faire mal rent. /

Or m'aprent a faire einssi / Qu'il wet que mette en oubli / Celui qui / M'a humblement /

Doubté, celé, obei / Et cheri / A mon talent.

Voix 3 :

Pour quoy me bat mes maris ?

Lassette ! Ay mi, Dieus !

Pour quoy me bat mes maris ?

Lassette ! Je ne li ay riens meffait,

Je ne li ay riens meffait,

Fors qu'a mon ami parlay

Seulette. Ay mi, Dieus !

Fors qu'a mon ami parlay

Seulette. Pour quoy me bat mes maris ?

Lassette ! Ay mi, Dieus !

Pour quoy me bat mes maris ? / Lassette !

Voice 1:

Alas! How shall I forget

the handsome, good, sweet and joyful one

to whom I gave my heart totally

for his, which I hold without hindrance,

and took him as my lover

rather than having my husband, who prevents me

(and spies on me relentlessly)

from seeing his noble person,

because of which my heart is split in two;

for it behoves me,

in spite of myself, to do his bidding,

which pains my heart greatly.

But, in spite of this, right and good faith are not removed, for, since I truly see that he cherishes

and holds dear my honour and that he loves me far more than himself and I find him to be

so good as to derive all his pleasure from serving me, I cannot leave him, unless I am ignoble; on the contrary, I can indeed love him in honour and sincerity

since I have his heart and he mine without my being deceived in any way, as it seems to me.

But I would have been sadly mistaken,

if I had undertaken to love,

since I took to husband, alas! the one who

gives me such pain and concern that,

in all respects, joy disappears,

nor do I derive comfort in this world

from myself or anyone, because of which

my games, my laughter, my pleasures, my songs, my happiness, my comfort, my advantages and my good days are dead. And night and day the stream of my tears grows since I do not see the most handsome and the best of all; it is the source of my pain! But let him be certain that, however far away from him my body may be, my heart is close to him, full of love and loyalty.

Voice 2:

If I love my faithful lover and he me so faithfully

that he is completely mine without if or but

and I his too completely

with no base thought,

I give myself over to him,

because, for a long time, he has joyfully served me sincerely. Have I thus deserved,

alas! woe is me! that my husband

should treat me so badly that from him

I have only suffering?

No, indeed, for, truly, it is a mortal sin for someone to abuse in order to do good.

Now he is teaching me to do just this for he wishes me to forget the one who has humbly feared, concealed, obeyed and cherished me according to my wishes.

Voice 3:

Why does my husband beat me?

Alas! Woe is me, o God!

Why does my husband beat me?

Alas! I have done nothing to hurt him,

I have done nothing to hurt him,

except for speaking to my lover alone.

Woe is me, o God!

except for speaking to my lover alone.

Why does my husband beat me?

Alas! Woe is me, o God!

Why does my husband beat me? Alas!

[7] Credo

Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium.

Et in unum Dominum Jesum Christum filium Dei unigenitum. Et ex Patre natum ante omnia saecula.

Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum, non factum, consubstantialem Patri: per quem omnia facta sunt.

Qui propter nos homines, et propter nostram salutem descendit de coelis.

Et incarnatus est de Spiritu Sancto ex Maria Virgine: et homo factus est.

Crucifixus etiam pro nobis: sub Pontio Pilato passus, et sepultus est.

Et resurrexit tertia die, secundum Scripturas.

Et ascendit in coelum: sedet ad dexteram Patris.

Et iterum venturus est cum gloria, judicare vivos et mortuos: cujus regni non erit finis.

Et in Spiritum Sanctum, Dominum et vivificantem: qui ex Patre Filioque procedit.

Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per Prophetas.

Et unam sanctam catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et exspecto resurrectionem mortuorum.

Et vitam venturi saeculi. Amen.

I believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds.

God of God, light of light, very God of very God; begotten not made; being of one substance with the Father; by whom all things were made.

Who, for us men, and for our salvation, came down from heaven,

and was incarnate by the Holy Ghost of the Virgin Mary, and was made man,

and was crucified also for us under Pontius Pilate. He suffered and was buried

and the third day he rose again according to the scriptures, and ascended into heaven, and sitteth on the right hand of the Father.

And he shall come again with glory to judge both the quick and the dead: whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son,

who with the Father and the Son together is worshipped and glorified, who spake by the prophets.

And I believe one Catholic and Apostolic Church.

I acknowledge one baptism for the remission of sins, and I look for the Resurrection of the dead,

and the life of the world to come. Amen.

[8] Tu qui gregem/Plange, regni respublica

Voice 1:

Tu qui gregem tuum ducis / Opera fac veri ducis / Nam ducere et non duci / Hoc

competit vero duci. /

Dux prudentium consilio / Ducat nec sit in octio / Debetque dux anteire, /

Ductus autem obedire / Sed si ductor nescit iter, /

Ambo pereunt leviter. /

Nam ambulat absque luce / Qui ducitur ceco duce /

Sed qui habet verum ducem / Omni hora habet lucem, /

Et ille bene ducitur / Qui a nullo seducitur. /

Unde qui ducum ductor es / Contere nunc seductores / Et taliter nos deducas / Ut ad pacem nos perducas.

Voice 2:

Plange, regni respublica! /

Tua gens ut scismatica / Desolatur; /

Nam pars eius est iniqua /

Et altera sophistica / Reputatur. /

De te modo non curatur / Inimicis locus datur /

Fraudulenter / Tui status deturpatur; /

Sua virtus augmentatur / Nunc patenter. /

Te rexerunt imprudenter / Licet forte innocenter /

Tui cari. /

Sed amodo congaudenter / Te facient et potenter /

Deo dante, dominari.

Voix 1 :

Toi qui as mené ton troupeau, rôle d'un vrai chef, car mener et non pas être mené, est ce qui distingue

le vrai chef.

Que le chef mène sur les conseils des sages et

ne s'arrête pas, et le chef devrait aller devant, et ceux qu'il mène obéir ; mais si le chef ne connaît pas le chemin, tous pourront facilement périr.

Car il marche sans lumière celui qui est mené par un chef aveugle, mais celui qui est mené par un vrai chef marche dans la lumière en toute saison, et il est bien mené celui qui n'est égaré par personne. C'est pourquoi tu es le chef des chefs, anéantis ceux qui nous égarent, et emmène-nous pour que nous rentrions chez nous en paix.

Voix 2 :

Pleure, peuple du royaume !

Ton peuple est désolé comme s'il était divisé ;

car une partie est mauvaise et l'autre jugée sophiste.

Personne ne prend cas de toi maintenant, place est faite aux ennemis par lâcheté, ton état est dégradé ; leur force est visiblement augmentée maintenant. Ceux qui te sont chers n'ont pas gouverné avec sagesse, tout en ayant peut-être de bonnes intentions. Mais tout de suite, si Dieu le veut, ils te laisseront gouverner triomphalement et en toute puissance.

Voice 1:

Thou that leadest thy flock, the office of a true leader, for to lead and not be led, that is the mark of the

true leader.

Let the leader lead on the advice of the wise

and not be idle, and the leader should go before,

and the led obey; but if the leader know not the way, both shall easily perish.

For he walketh without light who is led by a blind leader, but he that hath the true leader hath light at every season, and he is led well that is misled by none.

Wherefore thou that art leader of leaders, shatter the misleaders now, and so lead us away that thou mayst lead us home to peace.

Voice 2:

Weep, commonwealth of the kingdom!

Thy people is desolated as being in schism;

for part thereof is wicked and the other is

deemed sophistic.

No care is taken of thee now, room is given to

enemies by cozenage, thy state is defaced;

their strength is increased now visibly.

Those that are dear to thee have governed thee

unwisely, though perhaps they meant no harm.

But straightway, if God grant, they shall make

thee rule exultantly and mightily.

[9] Christe qui lux/Veni creator spiritus

Voice 1:

Christe qui lux es et dies / Fideliumque requies, /

Nos visita. /

Tu furoris temperies / Tu dulcoris planities, /

Nunc excita /

Posse tuum, precipita / Depredantes, qui nos ista /

Vituperant. /

Sicut per te fuit vita / Patribus nostris reddita, /

Qui tunc erant / Nec tueri se poterant, /

Sed ad te reclamaverant / Deus fortis, /

Sic cave ne nos atterant / Qui nos in guerris lacerant / Nunc subortis, /

Et a dire nexu mortis, /

Cuius sumus iam in portis, /

Nos protegas. /

Gentem serves tue sortis / Tui fratris ac consortis / Causam regas. /

Qui malos a te segregas /

Nec iustis opem denegas / legislator, /

Proditores nunc detegas /

Horumque visum contegas. /

Consolator / Danielis visitator /

Puerorumque salvator / In fornace, /

Per Abacuc confortator, /

Sis pro nobis preliator /

Et dimittas nos in pace.

Voice 2:

Veni creator spiritus / Flentium audi gemitus, /

Quos nequiter gens misera /

Destruit; veni propera. /

Iam nostra virtus deficit / Nes os humanum sufficit / Ad narrandum obprobria, /

Que nobis dant vecordia / Divisio, cupiditas /

Fideliumque raritas / Unde flentes ignoramus, /

Quid agere debeamus. /

Circumdant nos inimici / Sed et nostri domestici / Conversi sunt in predones: /

Leopardi et leones / Lupi, milvi et aquile /

Rapiunt omne reptile. /

Consumunt nos carbunculi / Ad te nostri sunt oculi: / Perde gentem hanc rapacem / Jhesu, redemptor seculi / Et da nobis tuam pacem.

Voix 1 :

Christ, toi qui es la vie et le jour et la paix des fidèles, viens vers nous.

Tu es celui qui modère les folies, tu es la plaine de la douceur, réunis maintenant tes forces et jette à terre

les voleurs qui prononcent

ces calomnies à notre égard.

Tout comme par toi la vie a été redonnée à nos pères qui vivaient alors et ne pouvaient se protéger,

mais t'avaient appelé à l'aide, Dieu puissant, veille à ce qu'ils ne nous écrasent pas ni ne nous détruisent dans les guerres aujourd'hui survenues,

et dans l'esclavage de la mort maudite,

derrière les portes de laquelle nous sommes déjà, protège-nous.

Que tu sauves le peuple de ton destin, et que

tu diriges la cause de ton frère et semblable.

Toi qui as chassé les mauvais et n'as pas refusé

ton aide aux justes, législateur,

découvre maintenant les traîtres et couvre leurs yeux d'obscurité.

Toi qui consoles, toi qui as rendu visite à Daniel,

et as sauvé les [trois] enfants du fourneau.

Toi qui as donné la force par Habakkuk,

sois guerrier par amour pour nous

et permets-nous de mourir en paix.

Voix 2 :

Viens, esprit créateur, entends les gémissements de ceux qui pleurent, ceux que les misérables

ont méchamment détruits ; viens, hâte-toi.

Car nos forces s'amenuisent et les lèvres des humains

ne suffisent à dire les reproches

qui nous ont été faits par folie, division, avidité, et le faible nombre des fidèles, c'est pourquoi nous pleurons et ne savons pas ce que nous devrions faire.

Nos ennemis nous entourent, et même ceux de nos foyers sont devenus des voleurs :

les léopards et les lions, les loups, les milans et les aigles s'emparent de toute chose rampante.

Des charbons nous brûlent. Nos regards sont tournés vers toi: Détruis cette race des avides, Jésus, rédempteur du monde, et donne-nous la paix.

10. Christe qui lux/Veni creator spiritus

Voice 1:

Christ who art the life and day and the repose of the faithful, come unto us.

Thou art the allaying of madness, thou art the plain of sweetness, now summon up thy power,

and hurl down the robbers,

who speak these slanders against us.

Just as by thee life was restored to our fathers who lived then and could not protect themselves,

but had called on thee for help, mighty God, so take care that they may not wear us down who ravage us in the wars now arisen,

and from the bondage of cursed death,

in whose gates we are already,

mayst thou protect us.

Mayst thou save the people of thy portion, and mayst thou direct the cause of thy brother and fellow.

Thou that sendest away the wicked from thee

and deniest not thine help to the just, lawgiver,

discover the traitors now and cover their

eyes with darkness.

Consoler, visitor of Daniel, and saviour of the

[three] children in the furnace,

giver of strength through Habakkuk,

be a warrior for our sakes

and let us depart in peace.

Voice 2:

Come Creator Spirit, hear the groans of them that weep, whom the wretched people hath wickedly destroyed; come, make haste.

By now our strength is failing nor do human lips suffice to tell of the reproaches

given us by madness, division, greed, and the fewness of the faithful, wherefore we weep and do not know what we ought to do.

Our enemies surround us, but our own household too have been turned into robbers:

leopards and lions, wolves, kites, and eagles

seize every creeping thing.

Coals burn us. Our eyes are turned to thee:

Destroy this grasping race, Jesu, redeemer of the world, and grant us thy peace.

[11] Felix virgo/Inviolata genitrix

Voice 1:

Felix virgo, mater Christi / Que gaudium mundo tristi / Ortu tui contulisti, / Dulcissima; /

Sic hereses peremisti / Dum angelo credidisti /

Filiumque genuisti, / Castissima. /

Roga natum, piissima / Ut pellat mala plurima /

Tormentaque gravissima / Que patimur; /

Nam a gente ditissima / Lux lucis splendidissima /

De sublimi ad infima /

Deducimur; /

Cunctis bonis exuimur / Ab impiis persequimur /

Per quos iugo subicimur / Servitutis, /

Nam sicut ceci gradimur / Nec directorem sequimur / Sed a viis retrahimur /

Nobis tutis. /

Gracie fons et virtutis, /

Sola nostre spes salutis, /

Miserere destitutis / Auxilio, /

Ut a culpis absolutis / Et ad rectum iter ductis /

Inimicisque destructis / Pax sit nobis cum gaudio.

Voice 2:

Inviolata genitrix / Superbie grata victrix, /

Expers paris, /

Celestis aule janitrix / Miserorum exauditrix, /

Stella maris, /

Que ut mater consolaris / Et pro lapsis deprecaris / Humiliter, /

Gracie fons singularis / Que angelis dominaris, /

Celeriter /

Para nobis tutum iter / Juvaque nos viriliter; /

Nam perimus, /

Invadimur hostiliter / Sed tuimur debiliter /

Neque scimus, /

Quo tendere nos possimus / Nec per quem salvi

erimus, / Nisi per te. /

Eya, ergo poscimus / Ut sub alis tuis simus /

Et versus nos te converte.

Voix 1 :

Vierge sacrée, mère du Christ, qui par ta naissance as apporté la joie à un monde affligé, toi si douce ;

ainsi as-tu détruit les hérésies, quand tu as cru

l'ange et porté ton Fils, toi si pure.

Implore ton Fils, toi si miséricordieuse, qu'il emporte

les maux innombrables, et les tourments les plus douloureux, que nous supportons ; car une nation de grande richesse, O lumière si radieuse née de la lumière, des sommets aux profondeurs nous fait descendre ; nous dépouillant de tous nos biens ; nous sommes persécutés par les impies, qui nous mettent sous le joug de l'esclavage, car nous errons comme des aveugles et ne suivons pas notre guide, et sommes tirés hors des chemins qui pour nous sont sûrs.

Source de sagesse et de vertu,

seul espoir de notre salut, aie pitié de ceux

qui ne sont pas aidés, afin que,

absous de nos péchés et remis dans le droit chemin,

et nos ennemis détruits, nous trouvions la paix et la joie.

Voix 2 :

Mère inviolée, Vainqueur ravissant de l'orgueil,

sans égal,

gardienne du hall des cieux, toi qui entends les prières des malheureux, étoile de la mer,

qui console comme une mère et prie humblement par pitié pour ceux qui sont tombés,

unique source de grâce, toi qui gouvernes les anges, prépare-nous vite un chemin sûr

et aide-nous comme un homme ;

car nous sommes en train de périr, nous sommes envahis par nos ennemis, et nous défendons faiblement et ne savons pas non plus

où nous pouvons aller ni par qui nous serons sauvés si ce n'est par toi.

Salut ! Nous te supplions de nous accepter sous tes ailes et de te tourner vers nous.

Voice 1:

Blessed virgin, mother of Christ, who by thy birth brought joy to a grieving world, most sweet one;

thus didst thou destroy heresies, when thou didst believe the angel and borest thy Son, most chaste one.

Beseech thy Child, most merciful one, that he drive away the countless evils, and the most grievous torments, that we endure; for a nation of great wealth, O most radiant light of light, from the heights unto the depths is bringing us down; stripping us of all our goods; we are persecuted by the godless,

who are subjecting us to the yoke of slavery,

for we wander like blind men and do not follow our guide, but are pulled back from the paths

that are safe for us.

Fount of grace and virtue,

only hope of our salvation, have pity on those

bereft of assistance, that,

absolved of our sins and led to the right path,

and our enemies destroyed, we may have peace with joy.

Voice 2:

Inviolate mother, Delightful conqueror of pride,

without peer,

gatekeeper of the heavenly hall, hearer of the prayers of the wretched, star of the sea,

who consolest like a mother and prayest humbly for mercy for the fallen,

unique fount of grace, that governest the angels,

swiftly, prepare for us a safe way

and help us like a man;

for we are perishing,

we are invaded by enemies, but defend weakly

nor do we know whither we may betake ourselves nor by whom we shall be saved

except by thee.

Hail! therefore we beg that we may be beneath thy wings and turn thyself to us.

[12] Sanctus

Sanctus, sanctus, sanctus Dominus Deus sabaoth.

Pleni sunt celi et terra gloria tua.

Osanna in excelsis.

Benedictus qui venit in nomine domini.

Osanna in excelsis.

Holy, holy, holy Lord God of hosts.

Heaven and earth are full of thy glory.

Hosanna in the highest.

Blessed is he that cometh in the name of the Lord. Hosanna in the highest.

[13] Clap, clap, par un matin/Sus Robin

Voix 1 :

Clap, clap, par un matin

s'en aloit Robin,

clap, clap, ver un molin

qui moloit.

Souvent ileques reperoit,

quar trop forment se delitoit

ou batel qui clapetoit.

Clap, clap, une seule fame y avoit

qui s'escridoit :

'Heu ha vilain, hau ha hu !'

D'enuiment ainsi se moquoit

et juroit que couble feroit,

foy que Dieu doit.

Lors vient Robins qui biens savoit

ou le joillet tenoit.

Clap, clap, tant l'a molu

qui s'en doloit et elle disoit :

'Heu ha ha villain, hé ha heu !'

Robin dort, le molin esclos,

mes trop y a voit feru de cops

grans et gros ayns qui feust esclos.

Voix 2 :

'Sus Robin, alons au molin !

Clap, clap, en despit de ce villain,

qui tout jours me fait gaitier,

huy me feray hurtebilliez

et pour li plus aïrier veuil ge chanter.

Hé ha vilain, hé ha heu.

Clap, clap, Robin dort, le molin esclos.

Ja, par Dieu, Guerin le clos

ne me torroit mon pourpos

quar j'ay le cuer trop volage.

Le vilain revient de son laborage;

il a si grant faim qu'a peu qu'il n'enrage,

le vilain gueu, lé dé heu, heu'.

Ayn-si disoit et si chantoit:

'Molin de sa, molin de la,

se l'un ne m'ost, l'autre m'oora,

clap, clap, clap, clap, ja ni faudra.'

Voice 1:

Slap, slap, one morning

Robin went off,

slap, slap, towards a mill

which was grinding.

He often took himself there

for he enjoyed himself greatly

in the boat which went slap, slap.

Slap, slap, a woman was there alone,

who cried out:

'Ha, wretch, ha, ha, ho!'

Out of contrariness, she thus mocked

and swore that she would have him [Robin],

i' faith!

Then came Robin, who well knew

where she kept her jewel.

Slap, slap, he ground it so much,

whoever might be upset, and she said:

'Ha, ho, ho, wretch, ho, ho, ha!'.

Robin is asleep, the mill shut down,

but he had struck many hard, heavy blows

before it was shut down.

Voice 2:

'Up, Robin, let us go to the mill!

Slap, slap, in spite of this wretch,

who always has me watched,

today I shall get myself banged

and I wish to sing to make him madder.

Ha, ho, wretch, ha, ho, hu.

Slap, slap, Robin is asleep, the mill shut down.

Never, by God, would Guerin the lame one

change my purpose

for I have a most fickle heart.

The wretch comes back from his ploughing;

he is so hungry that he is almost in a rage,

that ignoble wretch, joyous God, hu, hu!'.

Thus she spoke and thus she sang:

'Mill over here, mill over there, if one doesn't carry me off, the other will have me,

slap, slap, slap, and I'll get my due'.

[14] Qui es promesse/Ha! Fortune

Voix 1 :

Qui es promesse de Fortune se fie

Et es richesses de ses dons s'asseure

Ou cilz qui croit qu'elle soit tant s'amie

Que pour li soit en riens ferme ou seur

Il est trop folz, car elle est non seure

Sans foy, sans loy, sans droit et sans mesure

C'est fiens couvers de riche couverture

Qui dehors luist et dedens est ordure.

Une ydole est de fausse pourtraiture

Ou nulz ne doit croire ne mettre cure

Sa contenance en vertu pas ne dure

Car c'est tous vens, ne riens qu'elle figure

Ne puet estre fors de fausse figure

Et li siens sont toudis en aventure

De trebuchier; car, par droite nature

La desloyal renoie, parjure

Fausse, traitre, perverse et mere sure

Oint et puis point de si mortel pointure

Que ciaulz qui sont fait de sa norriture

En traison met a des confiture.

Voix 2 :

Ha! Fortune, trop suis mis loing de port

Quant en la mer m'as mis sans aviron

En un bastel petit, plat et sans bort

Foible, porri, sans voile; et environ

Sont tuit li vent contraire pour ma mort

Si qu'il n'i a confort ne garison

Merci n'es poir, ne d'eschaper ressort

Ne riens de bien pour moy, car sans raison

Je voy venir la mort amere a tort

Preste de moy mettre a destruction

Mais celle mort recoy par ton sort,

Fausse Fortune et par ta traison.

Voice 1:

He who puts trust in the promises of Fortune

and finds assurance in the riches of its gifts,

or the one who believes that she is so completely his lady, that for him she is firm or constant with no foundation, he is quite mad, for she is not constant without faith, without law and without measure,

it is dung covered with a rich covering,

which shines without and within is excrement.

An idol is false in its portrayal,

which no one must believe in or pay attention to;

her expression does not reflect virtue for long,

for it is but wind, and anything it represents

can be nothing other than a false image;

and those it enslaves are always in danger

of stumbling; for, according to true nature,

the disloyal one recants,

a false, treacherous, perverse perjurer and a bitter mother, she anoints and then stings with such a deadly sting that those who are her progeny are treacherously put in jeopardy.

Voice 2:

Ah! Fortune, I am put too far from the port,

when you put me to sea without an oar

in a little boat, flat and without sides,

frail, rotting, without a sail; and around

all the winds are intent on my death

so that there is neither comfort nor healing,

mercy nor hope, nor means of escape,

nor anything good for me, for withoutreason

I see bitter death approaching,

unjustly ready to destroy me;

but I accept this death through the fate you decree,

false Fortune, and through your treachery.

[15] Martyrum/Diligenter inquiramus

Voice 1:

Martyrum gemma latria / Tyranni trucis impia,

Quintine, sapientia / Verba spernens mavortia

Jubentis terribilia / Machinari supplitia,

Romanorum prosapia / Cenatorum celestia,

Rictiovari solia / Affectans et pitania

Admovens supercilia / Ambianensis propria

Gentis alacrimonia / Humilitate socia,

Victis volens martyria / Oleique ledentia

Martyrii redolentia / Quibus fit appoplecia,

Prece cuius anadia / Datur cecis et gracia

Cunctorum purgans vicia / Infirmorum pernicia

Sospitati vestigia / Claudorum filocalia

Prebentur morbis gravia / Cuius fulget provincia

Virmandorum presentia / Quo livor, avaricia

Cadunt, gula, luxuria / Ira, fastus, accidia

Malaque cuncta noxia / Quo viget pacientia

Fides, spes et prudentia / Quo simus ad palatia

Celorum refulgentia / Ubi pax est et gloria.

Voice 2:

Diligenter inquiramus / Quintini preconia;

Congaudenter impendamus / Numini suffragia.

Fuit vita mirabilis / Despuit obnoxia;

Fuit Deo laudabilis / Meruit suppedia.

Illimis bucca fons erat / Bargueries nobilis

Animis Deo venerat / Mollicies fragilis.

Colentes hunc carissime / Exultabunt suaviter;

Canentes nobilissime / Dabunt laudes dulciter.

Voice 1:

Jewel of the martyrs in worship, Quintin, through the impious wisdom of the fierce tyrant Rictiovarus,

scorning his martial words as he orders the devising

of terrible punishments; of the race of Roman senators, aspiring to heavenly thrones, and bringing loving kindness with the alacrity proper to the people of Amiens, accompanied by humility,

willing martyrdom for the defeated

and harmful things of oil smelling of martyrdom whereby apoplexy is caused, by whose prayer sight is given to the blind, and grace that purges the sins of all the sick, swift steps are provided for the cure of the lame, by whose presence the province of Vermandois is given lustre, through whom envy, avarice, gluttony, lechery, wrath, pride, and sloth, and all harmful evils are overthrown, through whom patience, faith, hope, and prudence flourish, through whom may we be at the gleaming palaces of heaven, where is peace and glory.

Voice 2:

Let us painstakingly seek out Quintin's praises;

let us rejoice to pay our worship to the godhead.

He was marvellous of life, despised harmful things, was praiseworthy in God's sight, deserving of riches. His mouth was a fountain without mud, a noble Bargurian, his soul came to God in its fragile softness. Those who worship him most lovingly will exult with sweetness, those who sing most nobly will give praises pleasingly. 

[16] Amours/Faus Samblant m'a deceu

Voix 1 :

Amours, qui ha le pouoir

De moy faire recevoir

Joie ou mort obscure,

Ne fait par sa grace avoir

A ma dame tel voloir

Qu'elle m'ait en cure.

Durer ne puis longuement,

Car pour amer loyaument

Ne pour servir liement

Sans penser laidure,

Ne pour celer saigement

N'ay confort n'aligement

De ma dolour dure ;

Einssois com plus humblement

La sueffre et endure,

De tant est plus durement

traities mes cuers, que briefment

Morray dolereusement

De dueil et d'ardure,

Et tant sui plus eslongies

De merci et estraingnies

De ma dame pure.

Mais aveuc tous ces meschies

Sueffre Amours, qui est meschies,

Que Raison, Droiture, Doucour,

Debonnaireté, Franchise, Grace et Pité

N'ont pouoir a Cruauté,

Einssois regne et dure

En corps d'umblece paré

Cuers qui est pleins de durté

Et de couverture,

Refus qui d'espoir osté

M'a de norriture,

Et Dangiers qui despité

M'a sans cause et si grevé

Qu'il m'a par desdeing mené

A desconfiture.

Voix 2 :

Faus Samblant m'a deceu

Et tenu en essperence

De joie et merci avoir ;

Et je l'ay com folz creu

Et mis toute ma fiance

En li d'amoureus voloir.

Las ! or m'a descongneu,

Quant de moy faire aligence

Ha heu temps et pooir ;

N'en riens n'a recongneu

Ma dolour ne ma grevance,

Eins m'a mis en nonchaloir.

Voice 1:

Love, which has the power

to bring me

joy or an obscure death,

does not, by its grace,

cause my lady to have such a wish

as to have regard for me.

I can bear it no longer

for, so that I may love loyally

or serve with joy

without base thoughts,

or, wisely, keep secrets,

I have neither comfort nor help

to ease my intense pain;

rather, the more humbly

I suffer and endure it,

the more harshly my heart

is treated, so that I shall

soon die in pain

from grieving and desire,

and the further I am removed

from mercy and separated

from my pure lady.

But, with all these misfortunes,

love, which is harmed, suffers,

for reason, uprightness, sweetness,

nobility, honesty, grace and pity

have no power over cruelty,

rather there reigns in perpetuity,

in a body adorned with humility,

a heart which is full of hardness

and dissimulation,

refusal which has deprived me

of the sustenance of hope,

and danger which has despised me

without cause and so overwhelmed me

that, by disdain, it has led me

to ruin.

Voice 2:

False Semblance has deceived me

and kept me in expectation

of receiving joy and mercy;

and I, like a fool, believed

and put all my trust

of amorous desire in her.

Alas! now she has forgotten me,

when she had the time and power

to bring me respite;

and in no way has she acknowledged

my pain and my torment,

rather did she leave me to collapse.

[17] Post missarum sollempnia/Post misse modulamina

Voice 1:

Post missarum sollempnia / divina post eulogia,

presul, gregem rege tuum / speculo bonum actuum,

rectis unice studeas / malos pie choercheas.

Rex, apex fulgens apice / habebas rei publice

moderaris eximie / canendus pater patrie;

sana deus ut docmata / precipis strategemata,

historiaca revolvite / proceres stupis indite.

Miles, predis non in hya / percipis qui stipendia,

nec fuga nec dedecore / te dedas tecto corpore.

Judex, equis jus laudibus / utris partire partibus,

ac inbecillibus fave / sed ab injuria cave.

Quisquis es, recte sentias / post datas Deo gracias.

Voice 2:

Post misse modulamina / post verbi dulcis semina,

cives gemes spolicia / ne uel aristogorgia

cedas, prodeste liberis / et moribus et literis.

Mercator emat utile / neque frustra vendibile

pondere, metro, precio / perjusta sit venditio.

Architector, nec opifex / esto fidelis artifex,

ingenium peracue / manibus age strenue.

Agricola, sulca sere / mete, puta lege terre,

prout congruit tempori / nec parce duro corpori.

Tu quivis, bonum facias / post datas Deo gracias.

Voice 1:

After the ceremony of the masses, after the divine gifts, bishop, govern thy flock with the mirror of good actions; look singularly after those whom thou rulest, mercifully constrain the wicked. King, head resplendent in thy crown, excellently dost thou govern the reins of the state; thou art to be hailed in song as father of thy country. As God teacheth sound doctrine, so dost thou give sound command. Read your histories, ye lords of renowned race. Soldier, be not greedy for booty, thou that takest pay, nor in flight or dishonour surrender with covered body. Judge, share the law with both parties and be praised for thine equity, and favour the weak, but beware of injustice. Whoever thou beest, think aright after giving thanks to God.

Voice 2:

After the music of the mass, after the sowing of the sweet Word, be useful to thy children

both in conduct and in learning.

Let the merchant buy useful goods that he will not offer for sale in vain: in weight, measure, and price, let the sale be thoroughly just. Architect and craftsman, be an honest artisan, sharpen thy wits thoroughly, work hard with thy hands. Farmer, plough, sow, reap, prune by the law of the earth, as is appropriate to the season, and spare not thy tough body. Thou, whoever (thou beest), do good after giving thanks to God.