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the works of olivier de bayonne

"lonh fust un oasis distant mirei"

Lonh fust un oasis distant mirei
Mas malgré mon gran voyage n’atendei.
Que gracia de tas levres goutei!
Que dolz l’ombre de ton cabel sentei!

Del effort desperei t’aprobencar,
Mas me diriget fe de l’amor car.
Tantost vinc a.t jardin vert, ma par,
E.l vista mirei ne ti pot comptar.

La merci qu’eu mirei me donaras
Menassa tostemps esclatar mon cor.
L.amor tu ofriras, prec que.m digas,
Et ci regnarai a.l fin de.m jor.

translation:

Long were you an oasis I saw in the distance
But, despite my constant travel, could never reach.
How I tasted your cool relief upon my lips!
How I felt the sweet shade of your locks!

I despaired in my struggle to reach you,
Save that faith in your love guided me ever onward.
Yet now have I arrived before your lush garden, my beloved,
And the vision I saw does not compare to your beauty.

Will you grant me the mercy I saw in the distance?
My heart still threatens to burst from anticipation.
I beg you, but say you offer me your love,
And here will I rest until the end of my days.

explanation (razo):

This is the third of several troubadour love poems written for my good friend Benefse al-Rashida. The idea behind these poems was to write standard troubadour poems but basing their imagery on Arabic love poetry from the same timeframe; a number of studies in the past fifty years have suggested that the earliest troubadours (like William of Aquitaine) were influenced by eastern music and poetry - most especially that the 'unattainable' women in troubadour poems could refer to Muslim women that would be socially untouchable by the troubadours, on both sides of the equation.My first exposure to this idea was in Lynn Ramey's Christian, Saracen, and Genre in Medieval French Literature (New York: Routledge, 2001) though the idea has been proposed by various scholars for several decades (along with the notion that the 'lady' in troubadour love poetry is just an allegory for salvation in the Holy Land or a quest to discover one's own self).

An interesting aspect of this poem is that its rhyme scheme suddenly changes in the third stanza, and I cannot for the life of me explain why. Some poems (particularily in the German minnesinger repertoires) utilize the 'bar' stanzaic/metrical form, labeled 'AAB' - the first two parts of the poem have the same rhythm/melody and then the third part of the poem has a different melody/structure. It's not really the same here, but I don't know why I did this. I'll have to look into the extant troubadour stanza structures and try to remember my rationale. A slightly Middle English-icized version of the poem exists in a 15th c. (or so) book I made as Long wert thogh hene I saw afer.

©2005 Kevin Brock.