Ama-Troubadour—Ayengebona Nje Kuphela Abaculi Bezingoma Zothando

NGUMLOBELIWE-PHAPHAMA!EFRANCE

AMA-TROUBADOUR nabaculi abahambahambayo—lawo magama akukhumbuzani? Mhlawumbe akukhumbuza izingoma zamandulo zokubonisana uthando nezinsizwa eziyizincwasimende. Uqinisile, kodwa ama-troubadour ayenza okungaphezu kwalokho. Nakuba mhlawumbe edume nge-canso d’amor, noma izingoma zothando—futhi ngenxa yalokho evame ukuvezwa ephethe i-lute, eculela intombi ethile—ayengakhulumi ngothando kuphela. Ama-troubadour ayehileleke ezindabeni eziningi zomphakathi, zezombangazwe nezenkolo ngezinsuku zawo.

Ama-troubadour avelela phakathi nekhulu leminyaka le-12 nele-13, kuyo yonke indawo manje eyiningizimu yeFrance. Ayengabaculi abayizimbongi ababeloba ngolimi lwesiRomance oluphambili kunazo zonke. Lwalubizwa ngokuthi i-langue d’oca—ulimi oluvamile olwalukhulunywa cishe kuyo yonke iFrance eseningizimu yoMfula iLoire nasemingceleni ye-Italy neSpain.

Umsuka wegama elithi “troubadour” awaziwa kahle, kodwa libonakala livela esenzweni sesi-Occitan esithi trobar, esisho “ukuqamba, ukusungula, noma ukuthola.” Ngakho, ama-troubadour ayekwazi ukuthola igama elifanele noma imvumelwano ukuze kungene khaxá ebinzeni lenkondlo yawo ephambili. Izinkondlo zawo zazenziwa umculo bese ziyaculwa. Njengoba ayehamba amadolobha ngamadolobha, ngokuvamile ephelezelwa abaculi abangompetha ababebizwa ngokuthi ama-jongleur (abantu abanandisayo), ama-troubadour ayecula izingoma zawo ngehabhu, ivayolini, umtshingo, i-lute noma ngesiginci. Emahholo ezingquphunga, kanye nasezindaweni zomphakathi noma emincintiswaneni ethile, emibukisweni, emikhosini noma emadilini, umculo wawuvame ukuba ingxenye yanoma ikuphi ukuzijabulisa.

Izizinda Ezingefani

Ama-troubadour ayevela ezizindeni ezihlukahlukene. Amanye ayezalelwe emikhayeni enegama; ambalwa ayengamakhosi; kanti amanye ayengabantukazana abathuthuka baze baba ama-troubadour. Amanye athola izikhundla ezinkulu. Amaningi ayefunde agogoda futhi esewuhambile umhlaba. Wonke ayeqeqeshiwe impela emithethweni yenhlonipho, yokuzilungisa kahle, yezinkondlo neyomculo. Incwadi ethile ithi i-troubadour eqotho kwakulindeleke ukuba “izazi njengoba izazi yona izindaba zamuva, ikwazi ukusho ngekhanda zonke izinkolelo-mbono zasemayunivesithi eziphawulekayo, iwazi kahle amahemuhemu asebukhosini, . . . ikwazi ukuqambela inkosi noma intokazi ethile amabinzana enkondlo ngesikhathi esifushane futhi ikwazi ukudlala izinsimbi okungenani ezimbili ezazithandwa ebukhosini ngaleso sikhathi.”

Ukuthuthuka kwezentengiselwano ngekhulu le-12 kwaletha umcebo omkhulu ezingxenyeni zeFrance eziseningizimu. Lokhu kuchuma kweza nesikhathi sokuphumula, imfundo futhi kwenza abantu bathanda ubuciko nokuphila kokunethezeka. Amakhosi amakhulu namakhosazana aseLanguedoc naseProvence ayengabalandeli bama-troubadour abavuthayo. Izimbongi zazaziswa kakhulu futhi zaba nethonya elikhulu ezintweni ezithandwa yizikhulu, imfashini nemikhuba yazo. Aba abasunguli bomdanso wonyawo lwempungushe eYurophu. Nokho, i-New Encyclopædia Britannica ithi, “okukhulu kakhulu akufeza kwakuwukwakha isimo sempucuko nokunakekela inhlalakahle yezintombi zasebukhosini okwakungakaze kwenziwe muntu kuze kube yileso sikhathi.”

Inhlonipho Entsha Ngabesifazane

Lapho indoda ivulela owesifazane umnyango, imsiza agqoke ijazi lakhe, noma yenza noma yini ebonisa inhlonipho ngabesifazane ebilokhu yenziwa amakhulu eminyaka eNtshonalanga Yurophu, isuke iqhubeka nesiko cishe elaqalwa ama-troubadour.

Izimo zengqondo zakudala ngabesifazane zazithonywe kakhulu izimfundiso zesonto, ezazibheka abesifazane njengabanecala ngokuwela kwendoda esonweni nokuxoshwa kwayo ePharadesi. Wayebhekwa njengomlingi, ithuluzi likaDeveli, ububi indoda eyayingeke iphile ngaphandle kwabo. Umshado ngokuvamile wawubhekwa njengendlela yokuphila engcolile. Umthetho wesonto wawuvumela ukuba amakhosikazi ashaywe noma adivoswe, okwakwenezela ekuhlazekeni nasekubusweni kowesifazane. Cishe ngazo zonke izici, owesifazane wayebhekwa njengongaphansi kwendoda. Kodwa ngokufika kwama-troubadour, izingqondo zamadoda zaqala ukushintsha.

I-troubadour yokuqala eyaziwayo kwakunguWilliam IX, uMbusi wase-Aquitaine. Inkondlo yakhe yayingeyokuqala eyayinezici ezichaza indlela engavamile i-troubadour eyayiqonda ngayo uthando, kamuva olwabizwa ngokuthi uthando oluseqophelweni eliphezulu. Izimbongi zaseProvençal zalubiza ngokuthi i-verai’amors (uthando lweqiniso) noma fin’amors (uthando oluhle). Lwaletha izinguquko, ngoba owesifazane akabange esabekwa esikhundleni esiphansi sokudeleleka endodeni.

Izinkondlo zama-troubadour zazinikeza owesifazane isithunzi, udumo nenhlonipho. Waba nezimfanelo ezinhle eziphakeme. Ezinye izingoma zazikhala ngokungathi dikí kwentokazi ngembongi eyithandayo. Okungenani ngomlomo, uthando lwe-troubadour kwakufanele luhlale lumsulwa. Umgomo wayo oyinhloko kwakuwukuphucula isimilo okwakugqugquzelwa uthando eyayiluzwa ngaphakathi ngentokazi, hhayi ukuyithatha. Ukuze izenze ifaneleke, imbongi esafufusa kwakudingeka nakanjani ihlakulele ukuthobeka, ukuzithiba, ukubekezela, ukwethembeka nazo zonke izimfanelo eziphakeme intokazi eyayinazo. Ngale ndlela, ngisho nedlabha lendoda lalingashintshwa uthando.

Ama-troubadour ayekholelwa ukuthi uthando oluseqophelweni eliphezulu lwalubangela impucuko kwezenhlalo nokuziphatha, ukuthi izenzo zenhlonipho nezinhle zazisuka othandweni. Njengoba lowo mqondo wawanda, waba isisekelo sendinganiso yokuziphatha leyo, ngokuhamba kwesikhathi, eyangena nasezigabeni ezivamile zomphakathi. Ngokungafani nomphakathi wezikhulu nezikhonzi, owawuluhlaza futhi unonya, kwase kuqale indlela entsha yokuphila. Manje abesifazane base belindele ukuba abayeni babo bazidele, bacabangele futhi babe nomusa—babe amadoda anemikhuba emihle.

Ngokushesha, ingxenye enkulu yeYurophu yabulingisa ubuciko bama-troubadour. Izwe laseSpain nelasePortugal athatha izingoma zawo. IFrance esenyakatho yaba nezayo izikole zezimbongi; iJalimane yaba nezayo izimbongi nabaculi; i-Italy yaba neyayo i-trovatori. Okwakuqukethwe izingoma zama-troubadour zothando oluseqophelweni eliphezulu kuhlangene nemiqondo yokuzihlonipha, kwazala uhlobo lwezincwadi ezibizwa ngokuthi i-romance.b Ngokwesibonelo, ehlanganisa umqondo wokubonisa uthando nezinganekwane zaseCeltic Brittany, i-trouvère uChrétien de Troyes, yakha isibonelo sokupha nokuvikelwa kwababuthaka ezinganekwaneni zikaKing Arthur and the Knights of the Round Table.

Ithonya Lawo Emphakathini

Nakuba izingoma eziningi zama-troubadour zazidumisa ubuhle bothando oluseqophelweni eliphezulu, ezinye zazikhuluma ngezindaba zomphakathi nezombangazwe zangosuku lwawo. UMartin Aurell, umbhali waseFrance we-vielle et l’épée (Ivayolini Nenkemba), wachaza ukuthi ama-troubadour ‘ayehlanganyela ngenkuthalo emzabalazweni owawubahlukanisa phakathi abantu bosuku lwawo nokuthi ngalokho ayekuqambile, ama-troubadour aba nesandla ngisho nasempumelelweni yeqembu elingazwani neningi.’

Ekhuluma ngesikhundla sama-troubadour esasiyingqayizivele emphakathini wakudala, uRobert Sabatier uthi: “Kwakungakaze kwenzeke ngaphambili ukuba izimbongi zinikezwe inhlonipho enkulu kangako; kwakungakaze kwenzeke ngaphambili ukuba noma ubani abe nenkululeko engako yokukhuluma. Ayedumisa futhi ekhuza, azenza imilomo yabantu, ayethonya inqubo yezombangazwe futhi aba umzila wemibono emisha.”—La Poésie du Moyen Age.

Abathwali Bezindaba Bangosuku Lwabo

Kungashiwo kufanele ukuthi ingakasungulwa imishini yokunyathelisa, ama-troubadour nabanye abaculi abahambahambayo babengabathwali bezindaba bangosuku lwabo. Abaculi bakudala babehamba wonke umhlaba. Kuzo zonke izindawo zaseYurophu—kusukela eCyprus kuya eScotland, nasePortugal kuya eMpumalanga Yurophu, nomaphi lapho babehamba khona—babethungatha izindaba bacobelelane izindaba namaculo. Njengoba i-jongleur ngayinye yayisakaza izigqi ezimnandi zezingoma zama-troubadour, abantu babezifunda, okwakuwuthonya kakhulu umphakathi futhi kuwenze wenze isenzo esithile.

Olunye uhlobo lwenkondlo yama-troubadour lubizwa ngokuthi i-sirvente, ngokwezwi nezwi okusho ukuthi “ingoma yenceku.” Ezinye zaveza ukungabi nabulungisa kwababusi. Ezinye ziqhakambisa izenzo zobuqhawe, ukuzidela, ukupha nesihe, kanti zigxeka unya lobuqaba, ubugwala, ubuzenzisi nobugovu. Ama-sirvente asekuqaleni kwekhulu le-13 enza izazi-mlando zakwazi ukubona isimo sezombangazwe nesenkolo eLanguedoc ngesikhathi sezinxushunxushu ezinkulu.

Ukugxekwa KweSonto

Lapho iZimpi Zenkolo zihluleka, abantu abaningi baqala ukulingabaza igunya leSonto LamaKatolika ezintweni ezingokomoya nezomphakathi. Abefundisi babethi bamelele uKristu, kodwa izenzo zabo zazingafani nhlobo nezikaKristu. Ubuzenzisi babo, ubugovu nokonakala kwabo kwaziwa ingcaca. Njengoba babehlala befuna ingcebo namandla ezombangazwe engeziwe, ababhishobhi nabapristi besonto babenza okufunwa izicebi. Ukungazinaki kwabo izidingo ezingokomoya zesigaba sabampofu nabavamile kwenza kwaba nokungaboni ngaso linye okwakungenakugwenywa.

ELanguedoc abantu abaningi besigaba esivamile kanye nabaphezulu babefundile. Isazi-mlando uH. R. Trevor-Roper saphawula ukuthi abantu abavamile ababefunde kakhudlwana babethola ukuthi isonto lekhulu le-12 “lalihluke kakhulu kwelakudala elalithi liyalilingisa.” Sanezela ukuthi amadoda amaningi ayeseqala ukucabanga ukuthi: “Yeka ukuthi lalihluke kakhulu kangakanani . . . iSonto elalingathuthukile langaphambi kukaConstantine, iSonto LabaPhostoli, . . . loshushiso: iSonto elalingenapapa noma ababhishobhi abaphethe noma izipho ezibizayo noma izimfundiso zobuqaba noma izivumelwano ezintsha ezenzelwa ukwandisa umcebo walo noma amandla alo!”

ILanguedoc kwakuyizwe lokubekezelelana. Izikhulu zaseToulouse nabanye ababusi baseningizimu babenikeza abantu inkululeko engokwenkolo. AmaWaldensc ayehumushe iBhayibheli alihumushela kuyi-langue d’oc futhi eshumayela ngalo ngentshiseko, ngababili, ezweni lonke. AmaCathari (ayebizwa ngokuthi ama-Albigen) nawo ayesakaza imfundiso yawo futhi ezuza abantu abaningi abaphendukayo abayizikhulu.

Ama-sirvente amaningi angama-troubadour ayeveza ukudunyazwa kwabantu abefundisi bamaKatolika, ukungabahloniphi nokubenyanya kwabo. Enye kaGui de Cavaillon ilahla abefundisi “ngokushiya umsebenzi wabo oyinhloko” banake izinto ezengeziwe zezwe. Izosha zama-troubadour zazihlekisa ngesihogo, isiphambano, ukuvuma izono “neziwasho.” Zazigcona ukuthethelela izono, izinto ezingcwele futhi zihlambalaza abapristi abangenasimilo nababhishobhi abonakele zithi “bangamambuka, abaqambimanga nabazenzisi.”

Ukulwa KweSonto Nenkululeko

Nokho, iSonto LamaRoma lalizibheka njengeliphakeme kakhulu kunayo yonke imibuso. Lalisebenzisa impi ukuze lithole amandla. UPapa Innocent III wathembisa ukulipha yonke ingcebo yaseLanguedoc noma iliphi ibutho elalinganqoba amakhosana futhi liqede konke ukungaboni ngaso linye ezindaweni eziseningizimu ezibuswa iFrance. Kwalandela inkathi yesihluku nokubulawa kwabantu eyayinokuchitheka kwegazi ukuzedlula zonke emlandweni waseFrance. Yabizwa ngokuthi i-Albigensian Crusade (1209-29).d

Ama-troubadour ayibiza ngokuthi i-False Crusade. Izingoma zawo zaziveza ukuthukuthelela isonto ngokuphatha kwalo ngonya abantu ababengavumelani nalo nokuvumela kukapapa ukubulawa kwamaFulentshi ayengavumelani nesonto njengoba nje avumela ukubulawa kwamaSulumane, ayebhekwa njengabahedeni. Isonto lazicebisa kakhulu phakathi ne-Albigensian Crusade nokuQulwa Kwamacala Ezihlubuki okwalandela. Imikhaya yaphucwa amafa ayo, izindawo zayo nemizi kwathathwa.

Ama-troubadour abalekela emazweni ayengenalo unya kangako ngenxa yokuthi ayemangalelwa ngokuba izihlubuki zamaCathari. Lezi Zimpi Zenkolo zaqeda impucuko yama-Occitan, indlela yawo yokuphila nezinkondlo zawo. Umthetho wamacala ezihlubuki wakwenza kwangaba semthethweni ukucula, noma ngisho ukushaya imvunge yengoma yama-troubadour. Kodwa ifa lawo aliphelanga. Yebo, izingoma zawo ezazimelene nobufundisi zavula indlela yalokho okwaba iZinguquko. Ngempela, ama-troubadour akhunjulelwa okungaphezu nje kwezingoma zawo zothando.

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Umdwebo ovela embhalweni wesandla wekhulu le-12

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Bibliothèque Nationale, Paris

[Imithombo Yesithombe ekhasini 18]

Printer’s Ornaments/by Carol Belanger Grafton/Dover Publications, Inc.

Bibliothèque Nationale, Paris