In Troubadour-land


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In Troubadour-land


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In Troubadour-Land; A Ramble in Provence and Languedoc


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Reproduction of the original. The publishing house Megali specialises in reproducing historical works in large print to make reading easier for people with impaired vision.




In Troubadour-Land: A Ramble in Provence and Languedoc


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I was in Rome. For ten days with a sirocco wind the rains had descended, as surely they had never come down since the windows of heaven were opened at the Flood. The Tiber rose thirty-two feet. Now Rome is tunnelled under the streets with drains or sewers that carry all the refuse of a great city into the Tiber. But, naturally, when the Tiber swells high above the crowns of the sewers, they are choked. All the foulness of the great town is held back under the houses and streets, and breeds gases loathsome to the nose and noxious to life. Not only so, but a column of water, some twenty to twenty-five feet in height, is acting like the piston of a pop-gun, and is driving all the accumulated gases charged with the germs of typhoid fever into every house which has communication with the sewers. There is no help for it, the poisonous vapours must be forced out of the drains and must be forced into the houses. That is why, with a rise of the Tiber, typhoid fever is certain to break out in Rome. As I went over Ponte S. Angelo I was wont to look over the parapet at the opening of the sewer that carried off the dregs of that portion of the city where I was residing. One day I looked for it, and looked in vain. The Tiber had swelled and was overflowing its banks, and for a week or fortnight there could be no question, not a sewer in the vast city would be free to do anything else but mischief. I did not go on to the Vatican galleries that day. I could not have enjoyed the statues in the Braccio Nuovo, nor the frescoes in the Loggia. I went home, found Messrs. Allen's letter, packed my Gladstone bag, and bolted. I shall never learn who got the microbe destined for me, which I dodged. I went to Florence; at the inn where I put up—one genuinely Italian, Bonciani's,—I made an acquaintance, a German Jew, a picture-dealer with a shop in a certain capital, no matter which, editor of a bric-à-brac paper, and a right merry fellow. I introduce him to the reader because he afforded me some information concerning Provence. He had a branch establishment—never mind where, but in Provence—and he had come to Florence to pick up pictures and bric-à-brac. Our acquaintance began as follows. We sat opposite each other at table in the evening. A large rush-encased flask is set before each guest in a swing carriage, that enables him to pour out his glassful from the big-bellied flask without effort. Each flask is labelled variously Chianti, Asti, Pomino, but all the wines have a like substance and flavour, and each is an equally good light dinner-wine. A flask when full costs three francs twenty centimes; and when the guest falls back in his seat, with a smile of satisfaction on his face, and his heart full of good will towards all men, for that he has done his dinner, then the bottle is taken out, weighed, and the guest charged the amount of wine he has consumed. He gets a fresh flask at every meal.








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The Troubadours at Home


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Mapping Medieval Identities in Occitanian Crusade Song


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In medieval Occitania (southern France), troubadours and monastic creators fostered a vibrant musical culture. In response to the early Crusade campaigns of the twelfth and thirteenth centuries, Christians of the region turned to producing monophonic, poetic song, encompassing both secular and sacred genres. These works assert shifting regional identities and worldviews, exploring devotional practices and religious beliefs, overlaid with notions of contemporaneous geopolitics and secular, intellectual interests. Mapping Medieval Identities in Occitanian Crusade Song demonstrates the profound impact the Crusades had on two seemingly discrete musical-poetic practices: the Latin, sacred Aquitanian versus, associated with Christian devotion, and the vernacular troubadour lyric, associated with courtly love. Rachel May Golden investigates how such Crusade songs distinctively arose out of their geographic environment, uncovering intersections between the beginning of Holy War and the emergence of new styles of poetic-musical composition. She brings together sacred and secular genres of the region to reveal the inventiveness of new composition and the imaginative scope of the Crusades within medieval culture. These songs reflect both the outer world and interior lives, and often their conjunction, giving shape and expression to concerns with the Occitanian homeland, spatial aspects of the Crusades, and newly emerging positions within socio-political history. Drawing on approaches from cultural geography, literary studies, and musicology, Mapping Medieval Identities in Occitanian Crusade Song provides a timely perspective on geopolitical and cultural interactions between nations.