The musical documents, three service books compiled in Paris in the mid-tolate thirteenth century and
one compiled in Britain somewhat later (but seemingly containing a somewhat earlier version of the
repertory), house an imposing body of polyphonic chant settings that stands in relation to the modest
repertories of the “St. Martial” and Compostela manuscripts in more or less the same way that the great
central cathedral-university complex itself stood in relation to the outlying monasteries and shrines of an
earlier age.
The earlier repertories had been local ones in the main, emphasizing patron saints and intramural
observances, and concentrating on recent chants like sequences and versus. The new one emphasized the
general (“catholic”) liturgy, the great yearly feasts, and the largest, musically most elaborate liturgical
items. The Parisian or Parisian-style music books consisted mainly of settings of the Great Responsories
for matins and the highly melismatic “lesson chants” (Gradual and Alleluia) of the Mass, arranged in the
order of the church calendar, with particular concentrations around Christmas, Easter, and Pentecost
(along with the Feast of the Assumption, in recognition of the Virgin Mary’s status as patron at Notre
Dame; but even so, she was hardly a local figure).
Where the earlier repertories had consisted, with only the rarest (and oft-times dubious) exceptions,
of two-part settings that paired the original chant tenor with one added voice, there is a whole cycle of
Notre Dame settings with two added parts for a total texture of three voices, and even a few especially
grandiose items with three added parts for an unheard-of complement of four. The earlier repertories had
favored two styles: a note-against-note style called discant, and a somewhat more florid style called
organum, with the tenor sustained against short melismatic flights in the added voice. A typical Notre
Dame composition alternated the two styles and took them both to extremes. In “organal” sections, each
tenor note could literally last minutes, furnishing a series of protracted drones supporting tremendous
melismatic outpourings; the discant sections, by contrast, were driven by besetting rhythms that (for the
first time anywhere) were precisely fixed in the notation.
The chant settings associated with Notre Dame, in short, were as ambitious as the cathedral for which
they were composed. They took their stylistic bearings from existing polyphonic repertories but vastly
outstripped their predecessors in every dimension—length, range, number of voices. They set the world
(well, the Westernworld) record for “intrasyllabic melodic expansion,”^1 to use a wonderfully precise
term a Russian folklorist once coined to describe melismatic proliferation and the way it eats up a text.
(That record still stands, by the way, after eight hundred years.)
To find the motivation for this astonishing copiousness, one might look no further than St. Augustine’s
metaphor of “a mind poured forth in joy.” But there may be more to it. The overwhelming dimensions
these composers achieved may not only have accorded with the size of the reverberant spaces their works
had to fill, but may also have carried a message of institutional triumph at a time notable for its triumphant
institutionalism.
In any case, the Notre Dame composers aspired to an unprecedented universality. Their works, unlike
those created at previous polyphonic centers, could be used anywhere the Latin liturgy of the western
Christian church was used. And they aspired to encyclopedic completeness: it is evident that the surviving
codices reflect an attempt—indeed, multiple attempts—to outfit the entire calendar of feasts with
polyphony. (A codex, plural codices, is a large manuscript consisting of several smaller component
“fascicles” collected and bound together.) Thus, with their works, the musicians of Notre Dame
symbolized the strong, united church they served, and promoted catholicism in the literal and original
sense of the word. As we know from the dispersion of their works in the extant sources, their program
was successful. The central Parisian repertory was copied far and wide and sung well beyond its home
territory. Either as such or as the basis for further elaboration, moreover, the repertory lasted for
generations after its creators’ lives had ended.