1. Si'm fos Amors de joi donar tan larga
If Love were so generous in giving me joy
2. cum ieu sui lieis d'aver ferm cor e franc,
as I am toward her in having a firm and noble heart,
3. ja de mos jorns no'm calgra far embarc,
never in my days would I need to trouble myself,
4. qu'ieu am tan aut qu'espers me pueg e'm plomba;
for I love so highly that hope lifts and steadies me;
5. e quan m'albir cum es de pertz al som
and when I consider how she stands at the summit of worth,
6. mout m'en am mais quar anc l'auzei voler,
I love her far more because I once dared desire her,
7. qu'eras sai ieu que mos cors e mos sens
for now I know that my heart and my senses
8. me faran far, lur grat, rica conquesta.
will make me achieve, to their delight, a rich conquest.
9. E si be'm fas long esper no'm embarga
And though she makes me wait long, it does not trouble me
10. qu'en tan ric loc me sui mes e m'estanc
because I have placed myself in so rich a place
11. don si belh dig mi tenon de joi larc;
where her fair words keep me filled with joy;
12. e segrai tan qu'om me port a la tomba,
and I will persist until they carry me to the tomb,
13. qu'ieu no sui ges selh que lais aur per plom;
for I am not one who leaves gold for lead;
14. e pus en lieis non tanh qu'om rei esmer
and since nothing in her requires improvement,
15. tan li serai sers e obediens
I will be her servant and obedient
16. tro de s'amor, s'il platz, baizan me vesta.
until, if it pleases her, she clothes me in love with a kiss.
17. Us bos respeitz mi reven e'm descarga
A gracious regard returns to me and relieves me
18. dels greus sospirs don me dolon mei flanc
from the heavy sighs that pain my sides,
19. quar en patz prenc l'afan e'l suffr'e'l parc
for in peace I accept the labor and endure it,
20. pus de beutat son las auras en comba,
since in beauty the others lie in a valley,
21. que la genser par qu'aia pres un tom
and the fairest among them seems to have taken a turn
22. plus bas de lieis, qui la ve, e es ver,
lower than her, to whoever sees her—and it is true;
23. quar tuit bom aip, pretz e saber e sens
for all good qualities—worth, knowledge, and sense—
24. renhon en lieis, q'us non es meinhs ni'n resta.
reign in her, and none is lacking.
25. E pus tan val, cujatz doncs que s'esparga
Since she is so worthy, do you think
26. mos deziriers, ni que's forc ni s'esbranc?
that my desire will scatter, weaken, or break?
27. No serai sieus ni mieus si ja m'en parc,
I would be neither hers nor mine if I left her,
28. si m'aiut selh que's mostret en colomba!
so help me He who showed Himself in the dove!
29. qu'en tot lo mon non es hom de nulh nom
For in all the world there is no man of any name
30. tan finamen dezir gran ben aver
who so perfectly desires a great good
31. cum ieu fas lieis, mas ten m'en nonchalens
as I desire her; yet I hold in disdain
32. pels devinans cui dans del drutz es festa.
the slanderers to whom a lover’s harm is a feast.
33. Fals lauzengiers, fuoc las lenguas vos arga
False flatterers, may fire burn your tongues
34. e que perdatz ams los huelhs de mal cranc,
and may you lose both eyes to vile disease,
35. que per vos son estrag caval e marc
for through you horses and lands are ruined,
36. qu'amor baiassatz qu'a pauc del tot no tomba:
you debase love so that it nearly falls entirely;
37. confonda'us Dieus!—e sai vos dire com,
may God confound you—and I can tell you why—
38. qe'us faitz als drutz maldir e viltener;
because you make lovers curse and despise you;
39. mals astres es qui'us ten desconnoissens
an evil star keeps you ignorant,
40. que piegers es qui plus vos amonesta.
so that the more you are warned, the worse you become.
41. Na Mielhs-de-be, ja no'm siatz avarga,
Lady Better-than-Good, do not be ungenerous to me,
42. qu'en vostr'amor me trobaretz tot blanc,
for in your love you will find me wholly pure,
43. qu'ieu non ai cor ni poder qu'em descarc
for I have neither heart nor power to free myself
44. del ferm voler que n'es pars de retomba,
from the firm will that does not fall away;
45. que quan m'esvelh ni clau los huelhs de som
for when I awaken or close my eyes in sleep,
46. vostre remanc, quan leu ni vau jazer;
I remain yours whether I rise or lie down;
47. e no'us cuges que n'abais mos talens:
and do not think that my longing will diminish;
48. no o fara qu'ara'l sent en la testa.
it will not, for I feel it now in my very head.
49. Arnautz a fag e fara loncs atens
Arnaut has waited and will wait long,
50. qu'atenden fai pros hom richa conquesta.
for by waiting a worthy man makes a rich conquest.
Text status:
This is a complete version of the poem, including the final signature couplet (tornada) attributed to Arnaut Daniel. The Occitan text corresponds to full manuscript versions preserved in troubadour songbooks and modern scholarly transcriptions.
Commentary
Lines 1-16
1. Si'm fos Amors de joi donar tan larga
If Love were so generous in giving me joy
2. cum ieu sui lieis d'aver ferm cor e franc,
as I am toward her in having a firm and noble heart,
3. ja de mos jorns no'm calgra far embarc,
never in my days would I need to trouble myself,
4. qu'ieu am tan aut qu'espers me pueg e'm plomba;
for I love so highly that hope lifts and steadies me;
5. e quan m'albir cum es de pertz al som
and when I consider how she stands at the summit of worth,
6. mout m'en am mais quar anc l'auzei voler,
I love her far more because I once dared desire her,
7. qu'eras sai ieu que mos cors e mos sens
for now I know that my heart and my senses
8. me faran far, lur grat, rica conquesta.
will make me achieve, to their delight, a rich conquest.
9. E si be'm fas long esper no'm embarga
And though she makes me wait long, it does not trouble me
10. qu'en tan ric loc me sui mes e m'estanc
because I have placed myself in so rich a place
11. don si belh dig mi tenon de joi larc;
where her fair words keep me filled with joy;
12. e segrai tan qu'om me port a la tomba,
and I will persist until they carry me to the tomb,
13. qu'ieu no sui ges selh que lais aur per plom;
for I am not one who leaves gold for lead;
14. e pus en lieis non tanh qu'om rei esmer
and since nothing in her requires improvement,
15. tan li serai sers e obediens
I will be her servant and obedient
16. tro de s'amor, s'il platz, baizan me vesta.
until, if it pleases her, she clothes me in love with a kiss.
Paraphrase:
The speaker imagines if Love itself were as generous in granting joy as he is generous in his devotion. He presents himself as steadfast and noble in heart, and if joy were handed so freely, he would never face hardship in life. He loves so intensely that hope itself supports and steadies him.
Reflecting on the woman he adores, seeing her as the pinnacle of worth, he feels his love grow even stronger because he once dared to desire her. He is aware that his heart and senses will guide him toward a rich and gratifying conquest in her favor. Even though she makes him wait, he is not troubled, for he has placed himself in a richly rewarding position, enjoying the pleasure of her fair words.
He resolves to remain devoted until death, not abandoning her for lesser rewards, because she is flawless and needs no improvement. He commits himself to being obedient and devoted, ultimately hoping that, if she wills it, she will reward his love with a kiss that clothes him fully in her affection.
Glossary
• joi – joy, delight, pleasure.
• lieis – loyal, true, faithful.
• ferm cor e franc – firm and noble heart; steadfast, honorable in love.
• calgra far embarc – to trouble oneself or experience difficulty.
• espers – hope; also suggests expectation or anticipation.
• pertz al som – “at the summit of worth”; denotes the highest value or excellence.
• rica conquesta – rich conquest; achieving the full favor of the beloved.
• belh dig – fair or beautiful words; charming speech.
• sers e obediens – servant and obedient; typical courtly lover’s humility.
• baizan me vesta – “clothes me with a kiss,” a metaphor for being fully embraced in love.
Historical note:
Arnaut Daniel wrote during the late 12th–early 13th century in Occitania (southern France). This is the era of courtly love, where troubadours celebrated the ideals of noble, often unrequited, love. The metaphors of “conquest” and “service” reflect the social codes of aristocratic love and the formalized structure of emotional expression prevalent at the time. Waiting for the lady’s favor was a standard literary device demonstrating virtue and self-control.
Author:
Arnaut Daniel is a master troubadour from the Occitan tradition, celebrated for complex rhyme schemes and linguistic sophistication. His works influenced Dante and later European poets. This poem survives through manuscript chansonniers, carefully preserved by scribes who recorded the songs for oral performance at courts. Daniel’s style emphasizes precision, moral and emotional intensity, and highly structured poetic form.
Modern connection:
Today, we can relate to the experience of loving patiently and wholeheartedly. The speaker’s devotion reflects the balance between desire and self-restraint, the way hope sustains us, and how emotional investment can enrich life even without immediate reward. His metaphor of “clothing with a kiss” reminds us that love transforms and adorns our inner lives, not just our outward circumstances.
Deeper significance:
In this section, love is both aspirational and disciplined. It is a force that elevates, steadies, and shapes character. Daniel presents love as a noble conquest requiring patience, awareness, and dedication, rather than mere sensual satisfaction.
Over time, troubadours’ conception of love evolved: early songs emphasized admiration and service toward an unattainable lady, but later works increasingly explored mutual recognition and the spiritual dimension of love. Daniel bridges these approaches—his love is still hierarchical and idealized, yet it conveys personal engagement and the transformative power of devotion.
Lines 17-50
17. Us bos respeitz mi reven e'm descarga
A gracious regard returns to me and relieves me
18. dels greus sospirs don me dolon mei flanc
from the heavy sighs that pain my sides,
19. quar en patz prenc l'afan e'l suffr'e'l parc
for in peace I accept the labor and endure it,
20. pus de beutat son las auras en comba,
since in beauty the others lie in a valley,
21. que la genser par qu'aia pres un tom
and the fairest among them seems to have taken a turn
22. plus bas de lieis, qui la ve, e es ver,
lower than her, to whoever sees her—and it is true;
23. quar tuit bom aip, pretz e saber e sens
for all good qualities—worth, knowledge, and sense—
24. renhon en lieis, q'us non es meinhs ni'n resta.
reign in her, and none is lacking.
25. E pus tan val, cujatz doncs que s'esparga
Since she is so worthy, do you think
26. mos deziriers, ni que's forc ni s'esbranc?
that my desire will scatter, weaken, or break?
27. No serai sieus ni mieus si ja m'en parc,
I would be neither hers nor mine if I left her,
28. si m'aiut selh que's mostret en colomba!
so help me He who showed Himself in the dove!
29. qu'en tot lo mon non es hom de nulh nom
For in all the world there is no man of any name
30. tan finamen dezir gran ben aver
who so perfectly desires a great good
31. cum ieu fas lieis, mas ten m'en nonchalens
as I desire her; yet I hold in disdain
32. pels devinans cui dans del drutz es festa.
the slanderers to whom a lover’s harm is a feast.
33. Fals lauzengiers, fuoc las lenguas vos arga
False flatterers, may fire burn your tongues
34. e que perdatz ams los huelhs de mal cranc,
and may you lose both eyes to vile disease,
35. que per vos son estrag caval e marc
for through you horses and lands are ruined,
36. qu'amor baiassatz qu'a pauc del tot no tomba:
you debase love so that it nearly falls entirely;
37. confonda'us Dieus!—e sai vos dire com,
may God confound you—and I can tell you why—
38. qe'us faitz als drutz maldir e viltener;
because you make lovers curse and despise you;
39. mals astres es qui'us ten desconnoissens
an evil star keeps you ignorant,
40. que piegers es qui plus vos amonesta.
so that the more you are warned, the worse you become.
41. Na Mielhs-de-be, ja no'm siatz avarga,
Lady Better-than-Good, do not be ungenerous to me,
42. qu'en vostr'amor me trobaretz tot blanc,
for in your love you will find me wholly pure,
43. qu'ieu non ai cor ni poder qu'em descarc
for I have neither heart nor power to free myself
44. del ferm voler que n'es pars de retomba,
from the firm will that does not fall away;
45. que quan m'esvelh ni clau los huelhs de som
for when I awaken or close my eyes in sleep,
46. vostre remanc, quan leu ni vau jazer;
I remain yours whether I rise or lie down;
47. e no'us cuges que n'abais mos talens:
and do not think that my longing will diminish;
48. no o fara qu'ara'l sent en la testa.
it will not, for I feel it now in my very head.
49. Arnautz a fag e fara loncs atens
Arnaut has waited and will wait long,
50. qu'atenden fai pros hom richa conquesta.
for by waiting a worthy man makes a rich conquest.
Paraphrase:
The speaker experiences relief and comfort when he receives a gracious look from his lady, easing the weight of the sighs that burden him. He accepts the effort and suffering of love with peace, seeing it as part of his devotion. Other women may possess beauty, but they pale compared to her, who stands above them all in excellence. Her worth, intelligence, and sense are complete; nothing is lacking. Because she is so exceptional, the speaker’s desire remains steadfast—it will not weaken or scatter. He would not be hers or his own if he abandoned her, and he invokes divine help, referencing God revealed in the dove, to affirm the sincerity of his devotion.
He asserts that no man in the world so perfectly desires a great good as he does, yet he remains disdainful of slanderers who take pleasure in the misfortune of lovers. He condemns false flatterers, wishing them harm for the ways they corrupt love and cause social and material damage. He observes that ignorance and misguided counsel make such people worse, despite warnings.
Finally, he addresses his lady directly—Lady Better-than-Good—asking her not to be ungenerous, for he offers himself pure and fully committed. His heart and will are entirely bound to her; he cannot free himself from this devotion. Whether awake or asleep, he remains hers, and his longing does not diminish. He concludes by asserting that a worthy man, through patience and steadfastness, achieves a rich and enduring conquest in love.
Glossary
• sospris – sighs, expressions of longing or pain.
• afan – labor, effort, or emotional toil.
• parc – endurance, patience.
• aura – beauty or aura; here, “other women in a valley” suggests they are less remarkable.
• tom – a turn or position; in context, a lesser state than the lady’s.
• finamen – perfect, refined, or pure in quality.
• devinans – slanderers, gossipers who enjoy others’ misfortune.
• laudzengiers – flatterers, often insincere.
• baiassatz – degrade, lower; here, it refers to corrupting love.
• Na Mielhs-de-be – “Lady Better-than-Good,” a courtly address to the beloved.
• retomba – steadfast or unyielding; literally “falls back” but here used metaphorically for enduring resolve.
Historical note:
This section demonstrates the intense social codes of courtly love in 12th–13th century Occitania. The poet contrasts the ideal beloved with others to emphasize her exceptionalism—a standard trope in troubadour poetry. Criticism of false flatterers reflects the social anxieties of courts, where reputation, honor, and the proper conduct of love were closely observed. The invocation of God “in the dove” reflects the period’s blending of Christian imagery with secular love ideals.
Author:
Arnaut Daniel’s skill is evident in his complex rhyme, rich metaphors, and moralistic tone. He wrote for aristocratic audiences who valued both the technical mastery of poetry and the ethical comportment of lovers. His works were preserved in chansonniers and admired by later poets, including Dante, who praised Daniel for his “sweetness and subtlety of language.”
Modern connection:
Patience, resilience, and fidelity are central here, showing that emotional commitment often requires endurance through delays and challenges. Modern readers can relate to the struggle of waiting for someone’s reciprocation or maintaining integrity in relationships despite outside interference or criticism. The poet’s denunciation of flatterers and gossipers resonates today in the ways social pressures can distort love and trust.
Deeper significance:
In these lines, love is an active, disciplined force that transforms both longing and character. The speaker’s devotion is not merely romantic or sensual—it is ethical, persistent, and principled. The evolution of troubadour love is evident: from purely hierarchical admiration of the unattainable lady to an integration of spiritual and personal commitment. Desire is balanced with moral reflection, patience, and awareness of social consequences. Daniel presents love as both an aspiration and a responsibility, showing that its full meaning lies in endurance, loyalty, and moral refinement as much as in joy and passion.