En la maison Dedalus is the sole musical composition in the Berkeley Theory Manuscript, a collection of music theory treatises copied in Paris in 1375 (Jean Gray Hargrove Music Library, US-BEm 744, fol. 34v). Its score is distinctive: two concentric five-line staves form a labyrinth. A red dot consumes the center, immediately catching the eye. This colorful point of abstraction may suggest that the composition holds sacred significance.
In the text, a lover laments his inability to reach his beloved who is trapped “in the house of Dedalus.” According to legend, the craftsman Dedalus ensnared a terrible Minotaur in an impenetrable labyrinth. Only Theseus, son of Aegeus, was able to navigate the sinuous path and slay the monstrous creature. Fourteenth-century literary texts, such as the Ovide moralisé and Petrus Berchorius’s Ovidus moralizatus, allegorize this legend in Christological terms: Christ traversed the labyrinth of sin, descended into hell, vanquished the devil, and emerged as Redeemer of the world. At this time, architects also installed magnificent labyrinths in French cathedrals, upon which clerics would reenact Christ’s Harrowing in Hell. The red center in En la maison Dedalus can be read within this theological tradition: the red dot may serve as an index both of the burning fires of hell and of the blood of Christ, which removed the stain of the Original Sin and restored order to the universe, here signified by the perfect circle.
En la maison Dedalus is first and foremost a secular chanson. In what way does the element of abstraction contribute to a sacred reading for this musical composition? Would those who interacted with the score have been aware of the possibility of such a theologically inflected reading? How does the composition, as both a visual and musical work, enter into dialogue with the surrounding treatises?
– Rachel McNellis