A Short History of English Music.

by Ernest Ford.

PREFACE

This book is not, in any sense, technical.

It is an attempt to give a simple and rational, though in a volume of this size, necessarily incomplete, account of events that have led to the complex state of music existing in England at the present time.

Should it offer nothing to the musician or historian, I hope it will be found of interest to the general reader.

The desire to make each chapter as complete, on the subject with which it deals, as s.p.a.ce would permit, has necessitated a certain amount of repet.i.tion, but I trust that the object will condone the fault.

THE AUTHOR.

CHAPTER I

MUSIC BEFORE AND DURING THE REFORMATION

England at one time musical and "merrie"--England before the Reformation--Out-door life--Natural dramatic instincts--Isolation of country districts in early days--Performances of itinerant minstrels--Ban of the Church--Gradual improvement--Effect of the wars of the Roses--Early perfection of sacred music--Difficult times after repudiation of Rome by Henry VIII.--His policy and that of Queen Elizabeth--Edward VI. and his sisters--Popular anger against the monks--Dissolution of monasteries natural result amongst uneducated people--Tallis entrusted to write music for reformed services--Orlando Gibbons and Henry Purcell--Early secular music--Old-time music occasionally traceable now in country districts--Ancient instruments--Effect on English music by those returning from the Crusades--Effect on criminal population--The status of the musical composer compared with that of the "musician"--Conclusion.

England was musical--once upon a time.[1]

At least, if it be not too great a strain on our credulity, we must believe so.

England was "merrie"[2]--once upon a time. At least, we read so.

It must have been long ago, and the art long lost.

And yet there was, undoubtedly, a time when England was both musical and "merrie." Yes. When music and "dauncing" were as essential to the life of the people as ranting and canting apparently became in those dismal days after the Reformation, when the spirit of Calvinism stalked abroad, strangling all the rational joys of life. Yes. Those were, indeed, the merrie days of England.

The pageants and plays, which arrived at such a pitch of splendour and magnificence in the reign of Queen Elizabeth, were but the successors of more primitive ones whose history is lost in the long and silent past.

It is, however, quite clear that, like nearly everything else of healthy vitality, we must look to the Church, if not for their origin, at least for the shape and form they came to a.s.sume during the Christian era.

Throughout human history there have ever been men gifted with a dramatic temperament who, through sheer natural instinct, not only dramatise their own experiences when they would relate them, but dramatise with equal avidity, any material which may come to their hands for the entertainment of others and the relief of their own exuberant vitality.

A combination of such gifted, congenial spirits would be, not so much probable as inevitable. Hence the bodies of strolling players, regarded by the guardians of the law, doubtless with much excuse, as rogues and vagabonds, who toured the country districts, and were to all appearance, in a state of constant conflict with the "Dogberrys" of the day.

It is difficult, if not impossible, for us to realise the isolation of small communities in mediaeval times, but it is not difficult to imagine the excitement that a visit from one of these troupes would arouse; not only on account of the amus.e.m.e.nt they would afford, but for the news they would bring of that outside world which was, probably, at once a source of curiosity and dread.

It must be recorded that the kind of entertainment given by these itinerant players, was frequently of such a nature as to give a shock to the simple countrymen it was designed to amuse.

Coming directly from the coa.r.s.e amus.e.m.e.nts and excitements of London, that included about every possible species of vicious depravity, most of which cannot be written about, and the more innocent, including bear-baiting, drinking contests and c.o.c.k-fighting, it is not to be wondered at that their displays caused something akin to amazement.

One result was inevitable.

The Church stepped in, banned the performances, and threatened to exclude all who were engaged in them from her sacraments.

However, with the wonderful intuition which seems so clearly to eliminate the purely human theory, she seized upon this elementary instinct to purify it and dedicate it to the highest ends. From that time through many ages the performances were given with the direct sanction of the Church, and were not infrequently utilised on festival occasions, in the precincts of her sacred buildings.

It must not be a.s.sumed, however, that in the early stages of the cleansing process any very high standard could be insisted upon. Such an att.i.tude would have put the clergy out of touch with the primitive people, and wholly destroyed the possibility of effecting any lasting good.

Biblical subjects of a simple kind were chosen for portrayal, the story of Adam and Eve being a particularly popular one, and presented with a crude exact.i.tude that would cause considerable astonishment to a modern spectator.

But gradually subjects of a more elevating character were introduced, and at last the most moving incidents in the life of Christ were represented. Thus it is obvious that the Church had no desire to stifle the dramatic instinct; she simply used her power and authority to direct it to a n.o.bler plane of thought, and help it to become a source of healthy education, instead of a form of moral degradation. Indeed, the most sacred and inspiring service in her liturgy, the Ma.s.s, is a dramatisation of the fundamental truths of Christianity.

The Englishman of the Middle Ages was coa.r.s.e in speech and manner, but he was eminently susceptible to the call of art in whatsoever guise it came, religious or secular.

The beauty of the cathedrals with their n.o.ble altars and gloriously coloured windows and, perhaps most of all, the call of the music which played so large a part in all the functions, would, at least, help to combat the gross spirit of the outer world, and tend to an amelioration of the prevailing tone of the age.

There had been, however, many companies of players who had defied the Church's ban, and continued their performances of unbridled licence, trusting to the general lawlessness of the times to evade the consequences; but with the pa.s.sing of the Wars of the Roses and their attendant misery, bloodshed and abrogation of civil law, a period of brutality, rapine, and all the consequent horrors of a fratricidal conflict came to an end, and the power of the law, both ecclesiastic and civil, was once more able to actively a.s.sert itself. A reign of peace and the confirmed power of the Crown began to inspire a general sense of security. Such wealth as the country possessed, instead of being squandered on the machinery of war, could be spent to ensure the blessings of peace.

Education, even the most elementary, was a boon to a man who, beside the manual work necessary to enable him to feed himself, had hitherto learnt nothing but the use of the pike or some such weapon of warfare.

Thus a better state of things was being inaugurated, and by the beginning of the sixteenth century, was in full progress and the results already apparent. The appearance in the dramatic firmament of that immortal group of writers, of which Shakespeare was the Sun, marked the glorious opening of a new era.

Through all these centuries the art of sacred music had been slowly, it is true, but gradually developed, mainly by the monks, but wholly in the service of the Church.

It had arrived at such a pitch of perfection by the middle of the sixteenth century, that then began the short era that was afterwards to be known as "The Golden Age of Ecclesiastical Music." It was the time of Palestrina in Italy, and Tallis, Byrd and Orlando Gibbons in England.

The Ma.s.s for five voices, written by William Byrd about the year 1588, is one of the most beautiful productions of that extraordinary period, and is sufficient in itself to prove that music in England, like her literature, could then challenge comparison with that of any country whatever, either for beauty or originality.

It may be mentioned here that Byrd never swerved from his allegiance to the Roman Catholic Church. It has been said that there is no proof that Tallis changed his faith, but the fact that he was requisitioned to set music for the new services to English words seems to me perfectly conclusive that he did acquiesce in the new order of things.

In those troublous days there were comparatively few who dared openly to adhere to the Catholic Church--that is to say, to the Church as it was before Henry VIII. repudiated allegiance to the Pope--the many submitted to the behests of the day and declared themselves definitely on the side they thought would eventually become ascendant, always, however, endeavouring to secure a loophole of escape in case they should find that they had, to use the famous Marquis of Salisbury's well-known phrase, "put their money on the wrong horse."

These words may suggest a more sinister idea than they are intended to convey, but their significance will soon be made clear. It must be remembered that when Henry cast off the supremacy of Rome--for reasons it is not necessary to enter upon here--with one or two exceptions, no repudiation of the general tenets of the Catholic Church was insisted upon. In fact, like his wonderful daughter, Queen Elizabeth, he was averse, with characteristic Tudor caution, to cataclysmic changes which might once more divide his kingdom into two great opposing camps, such as it had only recently escaped from.

On the contrary, having achieved the personal ends he had in view, he desired nothing better than that things should calm down and proceed on the same lines, as nearly as possible, as they had before, without the ma.s.ses of the people recognising or understanding the true import of what had taken place. Had he been succeeded by Elizabeth, this policy might have been successful, and many a disastrous page of history would probably never have had to be written.

His dominating personality sufficed to avert any open rebellion to his will, but on his death the succession to the throne of a sickly boy, whose fanatical spirit had been fired by still more fanatical advisers, was the signal for an outburst of Puritanical frenzy.

Dominated as the young King, Edward VI., was by hatred of his elder sister and deep distrust of her actions when she should be called to the throne (an event which he knew full well to be a matter of only a few years), he lost no time in doing whatever lay in him to further the cause of Protestantism, and render it impossible for her to obliterate and make nugatory the work he had so much at heart. Edicts were issued ordering the clergy to abstain from priestly functions which hitherto had not been inhibited, and everything possible was done to instil into the minds of the common people a distrust of them that centuries of devotion to their interests were unable to dispel.

A possible explanation of the success of these tactics may be found in the undoubted distress among the peasantry at this time.

With the suppression of the monasteries came the resultant loss of the succour they had for so long been accustomed to rely on at the hands of the monks, in case of illness or other trouble. To them they had looked to supply, when in need, the necessities of life, and so, on the sudden cessation of these benefits they, in their ignorance, visited their astonished anger not on those who were the cause of it, but on the victims who were no longer in a position to continue their benevolent offices.

During this reign the services of the Church were in a constant state of change and confusion, and no cause suffered more than the cause of music.

Its use in the new liturgy was sparingly permitted, and the little that was tolerated soon lapsed into desuetude in the great majority of churches.