Sedulia's Translations

Victor Hugo: This century was two years old

NapStBernardJLDavidDalbera
 
This century was two years old! Rome was replacing Sparta,
already Napoleon was piercing through Bonaparte,
and already in many places the emperor's forehead
was cracking the stiff mask of the First Consul.
Then in Besançon, an old Spanish town,
thrown like a flying seed to the mercy of the air,
was born to Breton and Lorraine blood
a child with no color, sightless and voiceless;
so weak that he was abandoned by all, like a chimera,
except for his mother,
and his neck, bent like a frail reed
made them build his bier and his cradle at the same time.
This child whom life was erasing from its book,
and who had not even one more day to live,
it's me.

SeanDreilinger
Maybe some day I will tell you
how the pure milk, the cares, the wishes, the love,
poured out for my life when I was born doomed,
made me twice the child of my obstinate mother,
an angel who spread her love over three sons attached to her steps
and never spared it!
O the love of a mother! Love that cannot be forgotten!
Marvelous bread that a god shares and multiplies!
The table always spread in the paternal home!
Everyone has his part, and all have it all.

S.RajFlickr

I will be able to tell you one day, when the dubious night
makes my old age talkative in the evenings,
how that high destiny of glory and terror
that moved the world at the heels of the emperor,
carrying me defenseless in its stormy breath,
made my childhood drift in every wind of the air.
For, when the north wind drives its pulsing waves,
the convulsing ocean torments
both the three-master ship that thunders with the storm
and the leaf that escapes from the trees on the shore!

3MasterStorm

Now, still young and often tested,
I have more than one memory deeply engraved,
and it's easy to see many past events
in these lines of my forehead dug by my thoughts.
True, more than one old man with no fire left, nor hair,
fallen into weariness at the end of all his plans,
would blanch if he saw, like an abyss in the sea,
my soul where my thought lives, like a world,
all that I've suffered, all that I've tried,
all that has lied to me like an aborted fruit,
my best years passed with no hope they'll be reborn,
loves, work, the griefs of my youth,
and though still at the age where the future smiles,
the book of my heart has every page written!

DaumierLesBourgravesPS
 
If sometimes my thoughts, my songs fly out of my breast,
scattered through the world in rags,
if it pleases me to hide love and sorrow
in the corner of an ironic, mocking novel,
if I shake up the scene with my fantasy,
if I clash in the eyes of a chosen crowd
with other men like them, who live
from my breath and speak to the people with my voice;
if my head, a furnace where my spirit catches fire,
throws out lines of bronze that boil and smoke
in a deep rhythm, a mysterious mold
from which comes the verse opening its wings in the skies;
it's because love, the grave, and glory, and life,
the waning wave, followed ceaselessly by wave,
every breath, every ray, lucky or fatal,
makes my crystal soul glitter and throb,
my thousand-voiced soul, which the God I worship
put in the center of everything like a sonorous echo!

PirateReneeFlickr

Besides I have had only bad days,
and I know where I come from, if I don't know where I'm going.
The storm of those who are gone, with its wind of flame,
has stirred my soul without changing the wave.
No filth in my heart, no impure silt,
which waits only for a wind to trouble the blue!

DSansPretentionAucune

After having sung, I listen and reflect,
building a temple to the fallen emperor in the shade,
loving freedom for its fruits, its flowers,
the throne for its right, the king for its wrongs;
faithful at last to the blood poured into my veins
by my old soldier father, my mother from Vendée!

    --Victor Hugo (1802-1885). This is one of his most famous poems.

Ce siècle avait deux ans ! Rome remplaçait Sparte,
Déjà Napoléon perçait sous Bonaparte,
Et du premier consul, déjà, par maint endroit,
Le front de l'empereur brisait le masque étroit.
Alors dans Besançon, vieille ville espagnole,
Jeté comme la graine au gré de l'air qui vole,
Naquit d'un sang breton et lorrain à la fois
Un enfant sans couleur, sans regard et sans voix ;
Si débile qu'il fut, ainsi qu'une chimère,
Abandonné de tous, excepté de sa mère,
Et que son cou ployé comme un frêle roseau
Fit faire en même temps sa bière et son berceau.
Cet enfant que la vie effaçait de son livre,
Et qui n'avait pas même un lendemain à vivre,
C'est moi. -

Je vous dirai peut-être quelque jour
Quel lait pur, que de soins, que de voeux, que d'amour,
Prodigués pour ma vie en naissant condamnée,
M'ont fait deux fois l'enfant de ma mère obstinée,
Ange qui sur trois fils attachés à ses pas
Épandait son amour et ne mesurait pas !
Ô l'amour d'une mère ! amour que nul n'oublie !
Pain merveilleux qu'un dieu partage et multiplie !
Table toujours servie au paternel foyer !
Chacun en a sa part et tous l'ont tout entier !

Je pourrai dire un jour, lorsque la nuit douteuse
Fera parler les soirs ma vieillesse conteuse,
Comment ce haut destin de gloire et de terreur
Qui remuait le monde aux pas de l'empereur,
Dans son souffle orageux m'emportant sans défense,
A tous les vents de l'air fit flotter mon enfance.
Car, lorsque l'aquilon bat ses flots palpitants,
L'océan convulsif tourmente en même temps
Le navire à trois ponts qui tonne avec l'orage,
Et la feuille échappée aux arbres du rivage !

Maintenant, jeune encore et souvent éprouvé,
J'ai plus d'un souvenir profondément gravé,
Et l'on peut distinguer bien des choses passées
Dans ces plis de mon front que creusent mes pensées.
Certes, plus d'un vieillard sans flamme et sans cheveux,
Tombé de lassitude au bout de tous ses voeux,
Pâlirait s'il voyait, comme un gouffre dans l'onde,
Mon âme où ma pensée habite, comme un monde,
Tout ce que j'ai souffert, tout ce que j'ai tenté,
Tout ce qui m'a menti comme un fruit avorté,
Mon plus beau temps passé sans espoir qu'il renaisse,
Les amours, les travaux, les deuils de ma jeunesse,
Et quoiqu'encore à l'âge où l'avenir sourit,
Le livre de mon coeur à toute page écrit !

Si parfois de mon sein s'envolent mes pensées,
Mes chansons par le monde en lambeaux dispersées ;
S'il me plaît de cacher l'amour et la douleur
Dans le coin d'un roman ironique et railleur ;
Si j'ébranle la scène avec ma fantaisie,
Si j'entre-choque aux yeux d'une foule choisie
D'autres hommes comme eux, vivant tous à la fois
De mon souffle et parlant au peuple avec ma voix ;
Si ma tête, fournaise où mon esprit s'allume,
Jette le vers d'airain qui bouillonne et qui fume
Dans le rythme profond, moule mystérieux
D'où sort la strophe ouvrant ses ailes dans les cieux ;
C'est que l'amour, la tombe, et la gloire, et la vie,
L'onde qui fuit, par l'onde incessamment suivie,
Tout souffle, tout rayon, ou propice ou fatal,
Fait reluire et vibrer mon âme de cristal,
Mon âme aux mille voix, que le Dieu que j'adore
Mit au centre de tout comme un écho sonore !

D'ailleurs j'ai purement passé les jours mauvais,
Et je sais d'où je viens, si j'ignore où je vais.
L'orage des partis avec son vent de flamme
Sans en altérer l'onde a remué mon âme.
Rien d'immonde en mon coeur, pas de limon impur
Qui n'attendît qu'un vent pour en troubler l'azur !

Après avoir chanté, j'écoute et je contemple,
A l'empereur tombé dressant dans l'ombre un temple,
Aimant la liberté pour ses fruits, pour ses fleurs,
Le trône pour son droit, le roi pour ses malheurs ;
Fidèle enfin au sang qu'ont versé dans ma veine
Mon père vieux soldat, ma mère vendéenne !

21 December 2009 in French, Nations | Permalink | Comments (0) | TrackBack (0)

Victor Hugo: My father, that hero

490px-Napoleon_Division_General_by_Bellange
After the Battle

My father, that hero with the sweetest smile,
followed by a single hussar whom he loved above all others
for his great bravery and his great height,
was riding, the evening after a battle,
across the field covered with the dead on whom night was falling.
He thought he heard a weak noise  in the shadow.
It was a Spaniard from the routed army
who was bleeding, dragging himself by the road.
groaning, broken, ashen, and more than half dead,
and who said, "Drink! Drink, for pity's sake!"
My father, moved, handed to his faithful hussar
a canteen of rum that hung from his saddle,
and said, "Here, give the poor wounded man something to drink."
Suddenly, at the moment when the hussar bent
leaning over him, the man, a kind of Moor,
seized a pistol that he was still gripping,
and aimed at my father's forehead crying "Caramba!"
The bullet passed so near that his hat fell off
and his horse shied backwards.
"All the same give him something to drink," said my father.

     --Victor Hugo (1802-1885). His father fought in Spain as a general under Napoleon.

Après la bataille

Mon père, ce héros au sourire si doux,
Suivi d'un seul housard qu'il aimait entre tous
Pour sa grande bravoure et pour sa haute taille,
Parcourait à cheval, le soir d'une bataille,
Le champ couvert de morts sur qui tombait la nuit.
Il lui sembla dans l'ombre entendre un faible bruit.
C'était un Espagnol de l'armée en déroute
Qui se traînait sanglant sur le bord de la route,
Râlant, brisé, livide, et mort plus qu'à moitié.
Et qui disait: " A boire! à boire par pitié ! "
Mon père, ému, tendit à son housard fidèle
Une gourde de rhum qui pendait à sa selle,
Et dit: "Tiens, donne à boire à ce pauvre blessé. "
Tout à coup, au moment où le housard baissé
Se penchait vers lui, l'homme, une espèce de maure,
Saisit un pistolet qu'il étreignait encore,
Et vise au front mon père en criant: "Caramba! "
Le coup passa si près que le chapeau tomba
Et que le cheval fit un écart en arrière.
" Donne-lui tout de même à boire ", dit mon père.

12 December 2009 in French, Spanish, War, conflict, problems | Permalink | Comments (0) | TrackBack (0)

Technorati Tags: Mon père ce héros, poetry, translations, Victor Hugo

Ronsard on the Iliad of Homer

Hortulus.flickr

I want to read Homer's Iliad in three days,
and for that, Corydon, shut the doors fast on me;
if anything comes to bother me, I assure you by God
you will feel how heavy my anger is.

I don't even want our chambermaid
to come make up my bed, not your friend nor you;
I want three entire days to live alone
and afterwards go wild for a whole week.

But if anyone comes from Cassandra,
open the door quickly, and don't make him wait,
come suddenly into my room and get me ready.

I want so much to show myself only to her;
for the rest, if a god wanted to come down for me
from heaven, close the door and don't let him in.

      --Pierre Ronsard (1524-1585)

Je veux lire en trois jours l'Iliade d'Homère,
Et pour ce, Corydon, ferme bien l'huis sur moi ;
Si rien me vient troubler, je t'assure ma foi,
Tu sentiras combien pesante est ma colère.

Je ne veux seulement que notre chambrière
Vienne faire mon lit, ton compagnon ni toi ;
Je veux trois jours entiers demeurer à recoi,
Pour folâtrer après une semaine entière.

Mais, si quelqu'un venait de la part de Cassandre,
Ouvre-lui tôt la porte, et ne le fais attendre,
Soudain entre en ma chambre et me viens accoutrer.

Je veux tant seulement à lui seul me montrer ;
Au reste, si un dieu voulait pour moi descendre
Du ciel, ferme la porte et ne le laisse entrer.

26 November 2009 in Books, French, Greek, Love | Permalink | Comments (1) | TrackBack (0)

New York City sends homeless family to Granville, Normandy

The "Normandy Invasion": New York exports its homeless to Normandy

To save taxpayers' money, the mayor "offers" one-way trips to the homeless anywhere in the world.

Michael Bloomberg, mayor of New York City (once a Democrat, then elected as a Republican, he turned in his Republican party card two years ago), has found the miracle solution to resolve the problem of poverty in his town: offer the homeless a no-return ticket to a destination wherever they want in the world... including to France. And in fact to Granville, a little port in Normandy. Whose mayor can't get over it.

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In two years, 550 families have benefited from this "favorable treatment," according to the New York Times. Destinations: five continents and 24 different countries. The only condition for eligibility is that the candidate must have someone close who accepts taking him or her in.

And that is how a family of five Americans (two parents and their three children) is going to find itself in Granville, where a relative of the mother lives. Cost of the trip: $6332 including five airplane tickets and the train as far as Granville.

A good deal for New York City finances. The town is in fact legally obligated to take responsibility for lodging its homeless, through the funding of the program of help and refuge for the homeless, at a cost of $36,000 per family per year.

The goal is therefore to save money "in the interest of the taxpayer," according to the words of the mayor, but for a good cause: elsewhere, the grass is much greener, and it would be really stupid not to seize the chance to start over, Michael Bloomberg explains, in substance.

As for his counterpart in Granville, he finds this "absolutely a scandal."

"What cynicism! When I heard about this, I immediately made the comparison with the charters that France arranges to send immigrant workers from Mali or Senegal back to their homes.... It's the mercantilization of misery!"

The people of Granville themselves are "outraged," says the mayor. "The locals feel very concerned. They say to each other, 'It's the first time, but it could happen again.' You know, Granville is a little town open to the sea and to the world, we will welcome this family, and we are ready to help them. It must be very painful for them."

The five new emigrants certainly could have chosen a worse place. But how will other homeless people integrate? Will the countries chosen have a say in the matter? The assistant director of Eric Besson's office assure us that he knows nothing about it. "For us, this does not exist. We have no knowledge of this business. We have not been contacted by the consulate nor by the border police. I am asking questions. We are going to carry out a thorough inquiry."

On the side of the border police, "no one has heard" of this. As for the prefecture of La Manche (Normandy), it has received no request for residency papers.

       --Marina Bellot, Journalist. August 7, 2009 at Rue89.com, a French site where professional journalists blog




07 August 2009 in American, Current Affairs, French, Politics, government | Permalink | Comments (0) | TrackBack (0)

Liliane Wouters: To the child I did not have

LlimaFlickr

Will and Testament


For Alain Bosquet

To the child I did not have
but which I received from a man
seventy-seven times and more, to the good child
whose breath and face I formed
seventy-seven times, in a belly like mine,
by nights red with the sun,
by crystalline days of northern dawns,
to the child whose secret initials
I carry inside me, along with your name, Yahweh,
a child conceived, but still unfinished,
that they make in me, that I make, each time I love,
that is undone inside me to give a poem,
to the child that will not come
to close my eyes, to choose the winding-sheet,
to walk behind my weight of bones, of ashes,
to watch me descend into the grave,
to this child I bequeath before God, before
men and my dog, before the living day
(which is only because I am and which will die
as I die) I bequeath, as much as can be,
as much as can be used instead of, in place of
me, its mother and father in one being,
I bequeath all my fleshly and spiritual goods,
of time still counted and of illusory space:

the corner of the sky I have stared at in vain,
the acre of land where I wore out my shoes,
the four walls inside which I stayed,
the six partitions that were their twins;
the money that ran through my fingers--
for the pleasure I had in spreading it--
the false knowledge that they thought they passed me
-- for the happiness of unlearning it just as soon--;

the days I passed that I did not live,
the days lived where I passed nearby,
the mortal time I survived,
the hour, eternal and yet erased;

the love thrown away whose price I did not know,
 the love given to those who could not take it,
the love offered that I took back right away,
the love lost that you can still see waiting outside.

To the child that I did not have,
whom I have all the same, formed
of my seed, conceived in my flesh,
whose existence is perfected in every embrace,
to this child I bequeath for the better but especially for
the worst, what the day has lent me:

the I which I use on credit
at an interest I can't afford,
whose face and sex I could not choose
(you have to take what you get):

a hollow brain in a full head,
a body too soft on bones too strong,
blood too lively for a short breath,
a heart too gentle for this furious blood,

feet that have raised nothing but dust,
arms surprised to have embraced the wind,
knees trapped by prayers,
hands staying empty as before;

eyes closed on a side of things,
-- that half that we all are missing--,
eyes open under their closed pupils
and in the dark seeing more than they should.

To the child I did not have
I bequeath lastly, so that it will pay
attention, so that it will remember
through stubbornness, when the hem
of my passage is ripped out of the ancient fabric:

the fifteen things that I never could do:
bow my head before those greater than I,
walk on those lower, point a finger,
shout with the crowd, or else be silent,
recognize the Black among the Whites,
choose the ten just men, name a guilty party,
find that suitable attitude,
read someone besides myself in the mirrors,
conjugate love in several persons,
resist temptation, wound on purpose,
stay indecisive, say "Nuts"
instead of "Shit," which is more French.

   --Liliane Wouters (1930-). This poem is from the book  Poèmes à dire, ed. by Zéno Bianu, Gallimard (2002). Here is an excerpt from the beginning.

Testament

Pour Alain Bosquet

À l'enfant que je n'ai pas eu
mais que d'un homme je reçus
septante fois sept fois et davantage, à l'enfant sage
dont je formai le souffle et le visage
sept fois septante fois, dans un ventre pareil
au mien, par des nuits rouges de soleil,
par des jours cristallins d'aurore boréale,
à l'enfant dont je porte en moi les initiales
secrètes, ainsi que ton nom, Yahvé,
enfant conçu, toujours inachevé,
qu'on me fait, que je fais, à chaque fois que j'aime,
qui se défait en moi pour donner un poème,
à l'enfant qui ne viendra pas
clore mes yeux, choisir l'ultime drap,
marcher derrière mon poids d'os, de cendres,
me regarder dans la fosse descendre,
à cet enfant je lègue devant Dieu, devant
les hommes et mon chien, devant le jour vivant
(qui n'est que parce que je suis et qui mourra
comme je meurs) je lègue, pour autant qu'on pourra,
pour autant qu'il en fasse usage en lieu et place
de moi, ses père et mère en un seul être pris,
je lègue tous mes biens de chair, d'esprit,
de temps toujours compté et d'illusoire espace....

16 June 2009 in French, Life, Wisdom, Love, War, conflict, problems | Permalink | Comments (0) | TrackBack (0)

Sabine Sicaud: Speak to you? No. I cannot.

Deux_oiseaux

Speak to you? No. I cannot.
I prefer to suffer like a plant,
like the bird that says nothing on the linden tree.
They wait. That's fine. Since they aren't tired
of waiting, I'll wait, with the same waiting.

They suffer alone. One should learn how to suffer alone.
I don't want indifferent people ready to smile
nor friends groaning. No one should come.

The plant says nothing. The bird is silent. What would they say?
This pain is alone in the world, whatever one wants.
It is not the pain of others, it is mine.

A leaf has its ache that the other leaf ignores.
And the bird's ache-- the other bird knows nothing about it.

One doesn't know. One doesn't know. Who is like another?
And if they were, what matter. This evening
I don't want to hear a single vain word.

I wait-- like the old motionless tree
and the mute finch behind the window...
A drop of pure water, a little wind, who knows?
What are they waiting for? We will wait for it together.
The sun has told them it will come back, perhaps....

      --Sabine Sicaud (1913-1928) died at age 15 after much suffering.

Vous parler? Non. Je ne peux pas.
Je préfère souffrir comme une plante,
comme l'oiseau qui ne dit rien sur le tilleul.
Ils attendent. C'est bien. Puisqu'ils ne sont pas las
d'attendre, j'attendrai, de cette même attente.

Ils souffrent seuls. On doit apprendre à souffrir seul.
Je ne veux pas d'indifférents prêts à sourire
ni d'amis gémissants. Que nul ne vienne.

La plante ne dit rien. L'oiseau se tait. Que dire?
Cette douleur est seule au monde, quoi qu'on veuille.
Elle n'est pas celle des autres, c'est la mienne.

Une feuille a son mal qu'ignore l'autre feuille.
Et le mal de l'oiseau, l'autre oiseau n'en sait rien.

On ne sait pas. On ne sait pas. Qui se ressemble ?
Et se ressemblât-on, qu'importe. Il me convient
de n'entendre ce soir nulle parole vaine.

J'attends - comme le font derrière la fenêtre
le vieil arbre sans geste et le pinson muet...
une goutte d'eau pure, un peu de vent, qui sait ?
Qu'attendent-ils ? Nous l'attendrons ensemble.
Le soleil leur a dit qu'il reviendrait, peut-être...
         

08 June 2009 in Death, the transience of all things, French, Life, Wisdom, War, conflict, problems | Permalink | Comments (2) | TrackBack (0)

Lounès Matoub on the death of Mohamed Boudiaf: Algeria will rise from this evil

Radionederland

Hymn to Boudiaf

For so many years far from your country!
You revolted, you turned against tyranny
We were waiting for the new clearness from you
about what the criminals had devoured
but behind you, death rose up
guided by unforeseeable traitors
Miserable ones, may he remind you of it--  
you are the ones who lit the furnace.

Alas, alas, sad widows!
[woman's voice]
We are torn from men who did not deserve to die.
{repeat}

The plotters called you
in that air of terrible oppression
they invited you to the no-man's-land
You came, careless of the tufts of nettles
They undid the bonds of our land
she sank into a bottomless pool
she sank head first
the nations watched her being swallowed up.

Alas, alas, sad widows!
[woman's voice] We are torn apart from men who did not deserve to die.
{repeat}

Jam-L

 You found the country being ravaged
It is torn, gone to rags
Some exalt themselves: "We are Arabs
and nothing was here before us."
As for the know-nothings and their henchmen 
they have sworn never to relent.
They are sharpening the last judgment
against those who affront their plans.

Alas, alas, sad widows!
[woman's voice:] We are torn apart from men who did not deserve to die.
{repeat}

Your name has gone into history,
future generations will find it
this time of suffering is not for always
although today, the Furies are burning us.
Algeria will rise again from this evil
knowledge will put out buds,
you have opened the way to the dignity of our people
rest in peace, honorable Boudiaf.
you have opened the way to the dignity of our people
At present, be in peace, honorable Boudiaf...

Radionederland1

[Over, in French: From Abane to Boudiaf, how many crimes have been orchestrated!
Krim, Khider, and others...
Will we leave this ancestral land in the hands of these sad cases who have plunged it into chaos?
Or in the claws of these "lit-up*" cowards? 

          --Mohamed Boudiaf (1919-1992) was an Algerian patriot who became head of state briefly after a long period of exile, but was assassinated after only four months. The country slid into a long period of violence and civil war, and is only recently emerging. The Berbers (Algerian Berbers are Kabyles) are the original inhabitants of North Africa, and were conquered by the Arabs and converted from Christianity to Islam in the early 700s. Today, the Berber language is a focus of a new sense of Berber pride. Lounès Matoub (1956-1998), a famous Algerian Berber singer, wrote this song about him. Lounès Matoub was himself assassinated in 1998.

You can see Lounès Matoub singing the song here, in the Berber language, with French subtitles. I came across his music for the first time in the French movie Là-bas... mon pays ("Over there...my country"), about a Frenchman who grew up in colonial Algeria and goes back many years later. The music wails across the landscape through most of the film and powerfully evokes a mood of nostalgia, longing, and rebellion.

*The word in the French translation is illuminés, which means "the enlightened ones," but is sarcastic and refers to religious fanatics and crazy people.




02 June 2009 in French, Middle Eastern, Music, North African, Politics, government, War, conflict, problems | Permalink | Comments (0) | TrackBack (0)

Early 2003: Chirac asks theologian to explain George W. Bush's reference to Gog and Magog

05-21-2005.N1A_21BUSHprayer.GOP1JME8U.1
U.S. President George W. Bush at prayer

George Bush and the Code of Ezekiel

When he evokes the political situation in the the Middle East, the president of the United States sees Gog and Magog at work--two creatures who appear an apocalyptic vision of the Old Testament! The explanations of Thomas Römer, an expert at UNIL (the University of Lausanne) who was contacted by the Elysées [the French President's residence] in 2003, when Jacques Chirac was trying to elucidate the troubling references of George W. Bush.

"The telephone rang. It was the head of the Biblical Service of the Protestant Federation of France [Service biblique de la Federation protestante de France]. She asked me if I could write a page on Gog and Magog for the French President."  Thomas Römer, a theology professor at the University of Lausanne (UNIL) and specialist in the Old Testament, had just been plunged into the midst of international politics. This apparently banal theological inquiry had unsuspected ramifications, for it was incited by George W. Bush.

"The prophecies are being accomplished."

"I also learned during this phone call that the President of the United States had brought up Gog and Magog in a conversation with Jacques Chirac. The discussion was about current events in the Middle East. After having explained that he saw Gog and Magog at work, George W. Bush added that the Biblical prophecies were coming to pass,"  Thomas Römer continues.

This conversation, which also included the Axis of Evil, took place at the beginning of 2003, a few weeks before the American intervention in Iraq. George W. Bush was then trying once again to convince Jacques Chirac to follow him in his Operation Just Cause, which the Frenchman obstinately refused to do.

As neither Jacques Chirac nor his advisers had understood the American President's reference, Paris got to work. Since George W. Bush belongs to the evangelical Christian movement,  the Elysée turned to French Protestants, who transmitted the request to Thomas Römer. "There is nothing unusual about that," the UNIL researcher continues. "We often collaborate on scientific matters with our neighbors."

So the Lausanne theologian was now given the task of enlightening the French President on Gog and Magog, a work which this specialist in the Old Testament was happy to do, and about which he speaks for the first time today, now that Jacques Chirac has retired, and that this episode belongs to history.

DaveKnapik
Magog at the Guildhall, London

An uncertain and unclear text

"I wrote a one-page paper which explained the theological foundations of Gog and Magog, two creatures who appear in Genesis and especially in two very obscure chapters of the Book of Ezekiel, in the Old Testament,"  the UNIL theologian remembers, before adding that on more than one account, Ezekiel is a disconcerting book.

"The transcription which has come down to us is not certain, the names that are cited pose a problem, and the text is difficult," Thomas Römer adds. If that were not enough to embroil the 21st-century reader, this book "also contains a message that is a bit hidden. It is part of a kind of writing that speculates on the future, in a cryptic language, and is destined for initiates," the UNIL researcher explains.

However, it is not necessary to be an expert in esoteric studies to understand the outline of this apocalyptic prophecy. In chapters 38 and 39, the authors of the Book of Ezekiel added a vision according to which a great world army will form, and that this coalition of peoples will bring a final battle upon Israel. "This confrontation is willed by God, who wants to take advantage of this conflict to wipe out the enemies of his people before a new age begins," Thomas Römer goes on.

NakedFaris

Gog, ally or Prince of Magog?

In his coalition, the author of this text places peoples known to archeologists, like the Persians, the Nubians, the Assyrians, and the Kushites. He adds other names which perplex historians, but which leave no doubt as to the sense of the prophecy. The army that is on the march is huge, and assembles peoples come from all over, but mainly from north of Israel.

According to this text, Ezekiel also announces that this great coalition will be brought together by a certain Gog, perhaps supported by Magog. In different translations of the Bible, one can read "Gog and Magog," "Gog from Magog," "Gog, in the land of Magog," or even "Gog, prince of Magog."

"These names are difficult to decode," Thomas Römer emphasizes, "like the names of Meshek and Toubal, which are also associated with the coalition, and which are also enigmatic."

Recent Hypotheses

This enigmatic Gog has aroused speculation for more than twenty centuries. Today, George W. Bush is probably looking for him in the direction of Iran, which covets atomic weapons, after having tracked him down to Iraq. Before him, another American president [also] believed in the imminent realization of Ezekiel's prophecy.

"As Ronald Reagan knew the Bible well, he believed that the Cold War and the existence of the atomic bomb made it possible for the prophecy of Ezekiel to come to pass, therefore that the moment had come," Thomas Römer continues.

"Because Gog is an enemy who comes from north of Israel, and because Meshek can easily be connected to Moscow, people who read Ezekiel 20 or 25 years ago often associated Gog with communist Russia. They also noticed that the Biblical text says that Gog is said to be "at the head" of this coalition. Now, in Hebrew,  "head" is "rosh." From "rosh," it's easy to get "Russia," therefore communist Russia," says the UNIL theologian, smiling.

After the fall of the Berlin Wall swept away this hypothesis, the imminence of the apocalypse seemed to fade away. For rationalist readers like Thomas Römer, the "threat"  even disappeared more than 2000 years ago.

Gygos, Alexander, and Nero

Because not all the people who read Ezekiel dissect current affairs with the goal of finding there the signs of the arrival of Gog and his apocalyptic armies. Many historians and theologians seek his trace, rather, in the past. "Some researchers have identified Gog with a certain Gygos, who was a king of Anatolia in the seventh century BC. He could be at the origin of this apocalyptic text. I think it is the same process as in the case of the apocalyptic prophecies of Daniel, which concern the great enemy of the time, Antiochus IV."

If one adds to this that many researchers believe that the [Roman] emperor Nero is the famous 666 evoked in the Apocalypse of John, that the Great Whore is Rome, and that the fall announced is that of the Roman Empire, it is noticeable that the past can explain all the apocalyptic Biblical prophecies, a historical analysis that Thomas Römer tends to favor.

The prophecy of Ezekiel would in that case be linked, if one believes the UNIL researcher, to the travels of Alexander the Great. "The arrival of hellenism [Greek culture] in the Middle East constituted a major culture shock," Thomas Römer explains. To the point that the Bible has kept many traces of the passage of the Macedonian king, notably the oracles on the taking of [the city of] Tyre. This episode doubtlessly led people to develop a chronology, to reflect on the succession of reigns, to evoke the advent of [new] forces, and to speculate on the end of times and the irruption of a new time."

No Apocalypse Without Reconstruction of the Temple

The fact remains that not everyone reads the Old Testament as rationally as Thomas Römer. We must therefore state to our most nervous readers that it is not enough for a coalition of countries to attack Israel for the End Times to come. "There is a long section about the reconstruction of the Temple, and this reconstruction is, for certain currents of Judaism, the necessary condition for the return of the Messiah."

This reconstruction of the Temple of Jerusalem is detailed at length in Ezekiel, which consecrates interminable chapters to it, before specifying that the Temple must be rebuilt at its initial location, that is, the famous Temple Mount, in Jerusalem, where today there stands one of the most sacred spots in Islam, the Al-Aqsa Mosque.

In other words, it would require a truly apocalyptic train of circumstances for the conditions evoked in the prophecy to be reunited.

Ezekiel smoothes the way for American support to Israel

More widely, this text of Ezekiel explains the strong ties which have been woven between the United States and the state of Israel. "For George W. Bush, this text has political consequences," Thomas Römer goes on. " Like many American Christians, he believes that God will be on the side of Israel during the final confrontation, so, therefore, the enemies of that country will be on the side of the Antichrist. He will therefore support Israel without weakening, because he is deeply convinced that when the end time arrives, it is necessary to be on the side of Israel."

This may surprise Europeans, more used to analyses based on geopolitics, ratios of power, and oil pipeline maps than they are to religiousness when the foreign policy of the United States is in question.

"This American interpretation is effectively missed by Europeans, who have lost that relationship to Biblical texts," the UNIL theologian continues. "Germans understand George W. Bush more easily than the French or the Swiss. For an American, these questions are central. To forget religiousness in the analysis of the U.S. support for Israel is to be wrong."

Did these political reflections figure in the one-page report that Thomas Römer sent to the French President at the beginning of 2003? "No. I sent a Biblical note. One one page, I explained the context, I explained that it was an apocalyptic prophecy, with a cosmic battle of peoples. I spoke of Gygos and I said when it was written. And I have not heard back either from Jacques Chirac or his advisers."

     --Jocelyn Rochat (who by the way is a man; a woman would be named "Jocelyne"), editor-in-chief of Allez savoir, a university magazine of the University of Lausanne, in Switzerland, in September 2007. The French-language original can be seen here.

This is my translation of the article.

Oddly, Gog and Magog are said to be protectors of Great Britain-- I wonder if George W. Bush knows this.

Top photo: Magog at Guildhall, London. Middle photo: Gog and Magog at the Royal National Hotel, Bedford Way, London. Below: Gog and Magog in the Lord Mayor's Parade, London.

Sallylondon 

Commentary sidebar in the article:

"Only a minority of believers see modern-day Iran as the Persia of which the Bible spoke."

Olivier Favre is a Ph.D in Social Sciences from the University of Lausanne and a pastor of the apostolic evangelical church. He is coauthor of the first empiric study on the evolution of the evangelical movement in Switzerland*. We asked him how the texts of Ezekiel were read by Swiss evangelicals.

Allez savoir! : Are Swiss evangelicals as interested as George W. Bush is in the prophecies of Ezekiel?

Olivier Favre: In Switzerland, apocalyptic themes are much less present today than during the Cold War period. I see a distancing going on with respect to that kind of reading of history and belief in the future. The tendency in Swiss evangelical communities is rather to become more involved in politics again, to develop their message in the here-and-now. We see it notably in their recent involvement (certainly conservative) in politics. These believers have realized that they are not limited to fatalism.

Allez savoir!: Do evangelical communities read these apocalyptic texts the same way as George W. Bush?

Olivier Favre: The great majority remains very prudent about this. But at the extremes, we do in fact find a small minority of people who see modern Iran as the Persia of which the Bible spoke, therefore as an enemy of Israel. This minority believes that the Biblical prophecies are coming true. And at the other extreme, there are evangelicals who consider George W. Bush as the Antichrist, and who see in the terrorist attacks of September 11th the proof that God disapproves of American materialism.

Allez savoir!:  These are two very different visions....

Olivier Favre
: Yes, because the evangelicals have very different readings of these apocalyptic texts, of Ezekiel but also of Daniel. To simplify, you could say that there are two diametrically opposed positions on the End of Days. But they are very much in the minority. The majority simply waits for the return of Christ without making any pronouncement about the rest of it.

Allez savoir!: There are optimists and pessimists?

Olivier Favre: Those I call pre-millennials are effectively catastrophists. They think that the return of Christ must be preceded by the rise of the Antichrist, whose reign will mean a long period of catastrophes for us. Opposed to this vision, there are the post-millennials who believe that the Church will triumph, and that Christ will come back to a peaceful planet. Finally, very far from from these positions, there is the vision of traditional Protestants, but also of moderate evangelicals, who read these apocalyptic texts symbolically and think that the Bible announces the fall of an empire, notably that of Rome.

Allez savoir!:  How representative is the President of the United States for evangelical ideas?

Olivier Favre
: It's necessary to be prudent with the figure of George W. Bush. It is extremely difficult to know what, in his speeches and actions, comes from his personal convictions, and what comes from an instrumentalization of the evangelical faith. Note also that the American evangelical electorate is divided today regarding him. If some of them approve of him, others are now criticizing him, notably because of global warming.

Allez savoir!: What strikes you when you look for Gog and Magog in Wikipedia, the internet encyclopedia, is the difference between the information contained in the French and English versions. There are five lines in French and five pages in English.

Olivier Favre: This shows pretty well that these re-readings of Ezekiel are above all a theme in America. The development of evangelicals in the southern hemisphere (South America, Africa) has marginalized these apocalyptic themes and brought other priorities, because these communities are more concerned about social and ecological problems.

Allez savoir!: More broadly, what does this religious reading of international politics inspire in you?

Olivier Favre: On this side of the Atlantic, strongly in France, but also in French-speaking Switzerland, there is a tendency to believe that no one reasons in religious terms any more. Now, we have populations who are still believers in various ways. Prayer is still practiced, and people keep their faith in a life after death. We could therefore expect, in the future, that the religious component could also surge back here into public life.

            --Interview by J.R.

31 May 2009 in American, British, French, Middle Eastern, Politics, government, Religion, War, conflict, problems | Permalink | Comments (2) | TrackBack (0)

Bush, Chirac, Gog and Magog

Sarflondondunc

In 2003, Thomas Römer,  a theology professor at the University of Lausanne [Switzerland], received a telephone call from the Elysée Palace [in Paris, home of the President of France]. Jacques Chirac’s advisers wanted to know more about Gog and Magog…. two mysterious names that had been spoken by George W. Bush as he was trying to persuade France to go to war at his side in Iraq. In its September [2007] issue, the University of Lausanne (UNIL)’s magazine, Allez savoir, reveals this story [English translation here], which might seem fantastical if, as Jocelyn Rochat, editor-in-chief of Allez savoir,  emphasizes, it did not reveal the religious basis of Bush’s politics.

Apocalyptic Prophecy. Bush is said to have declared to Chirac that Gog and Magog were at work in the Middle East, and the Biblical Prophecies were being accomplished. It was a few weeks before the intervention in Iraq. The French president, to whom the names of Gog and Magog meant nothing, was stupefied.

In Allez savoir, Thomas Römer explains that Gog and Magog are two creatures who appear in Genesis, and especially in the two most obscure chapters of the Book of Ezekiel in the Old Testament: an apocalyptic prophecy of a worldwide army bringing a final battle to Israel.

“This confrontation is willed by God, who wants to take advantage of this conflict to wipe out the enemies of his people before a new age begins,” Thomas Römer continues.

According to him, George W. Bush is not the first to have looked for an incarnation of Gog and Magog on earth. Ronald Reagan believed that the Cold War and the existence of the atomic bomb were making the prophecy of Ezekiel a possible reality.

If the University of Lausanne is revealing today the explanations given by Thomas Römer to Jacques Chirac, it is because the latter has left office. For Jocelyn Rochat, this little private secret of international politics raises a large question: our lack of religious culture, the lack of knowledge of Scripture, at a time when religious foundations, more often than one might want to believe, are determining political and military decisions. Religiousness is not confined to a private sphere, Rochat concludes. It is a parameter to take into account “or you will understand nothing about the current direction of the world.”

    --Article by Jacques Sterchi of La Liberté, a Swiss daily newspaper, in rue89.com, a French blog written off-duty by professional journalists. 17 September 2007.

Note from Sedulia: I do find it hard to believe that an educated man had never heard of Gog and Magog. Today's France is  astonishingly irreligious for a country that was once called "the eldest daughter of the Church."

En 2003, le professeur de théologie de l'Université de Lausanne Thomas Römer reçoit un coup de téléphone du palais de l'Elysée. Les conseillers de Jacques Chirac souhaitent en savoir plus sur Gog et Magog… Deux noms mystérieux qui ont été prononcés par George W. Bush alors qu'il tentait de convaincre la France d'entrer en guerre à ses côtés en Irak. Dans sa livraison de septembre, la revue de l'Université de Lausanne (UNIL) " Allez savoir" révèle cette histoire qui pourrait sembler rocambolesque si, comme le souligne le rédacteur en chef d'" Allez savoir" Jocelyn Rochat, elle ne révélait pas les soubassements religieux de la politique de Bush.

Prophétie apocalyptique Bush aurait déclaré à Chirac que Gog et Magog étaient à l'œuvre au Proche-Orient, et que les prophéties bibliques étaient en train de s'accomplir. C'était quelques semaines avant l'intervention en Irak. Stupéfaction du président français, à qui les noms de Gog et Magog ne disent rien.

Dans " Allez savoir" , Thomas Römer précise : Gog et Magog sont deux créatures qui apparaissent dans la Genèse, et surtout dans deux chapitres des plus obscurs du " Livre d'Ezéchiel" de l'Ancien Testament. Prophétie apocalyptique d'une armée mondiale livrant bataille finale à Israël.

" Cette confrontation est voulue par Dieu, qui veut profiter de ce conflit pour faire table rase des ennemis de son peuple, avant que ne débute un âge nouveau" , poursuit Thomas Römer.

Pour lui, George W. Bush n'est pas le premier à chercher une incarnation de Gog et Magog sur terre. Ronald Reagan avait estimé que la guerre froide et l'existence de la bombe atomique rendaient réalisable la prophétie d'Ezéchiel…

Si l'Université de Lausanne révèle aujourd'hui les explications fournies par Thomas Römer à Jacques Chirac, c'est que ce dernier a quitté l'Elysée. Pour Jocelyn Rochat, ce petit secret d'alcôve de la politique internationale soulève une vaste question : notre inculture religieuse, la méconnaissance des Ecritures, à l'heure où les soubassements religieux sont beaucoup plus déterminants que l'on voudrait bien le croire dans les décisions politiques et militaires. Le religieux n'est pas confiné à la sphère privée, conclut Jocelyn Rochat. Un paramètre à prendre en compte, " sous peine de ne plus rien comprendre à la marche actuelle du monde" .

30 May 2009 in American, French, Politics, government, Religion, War, conflict, problems | Permalink | Comments (1) | TrackBack (0)

Georges Moustaki: In the Mediterranean

Bourget_82Maroc

In this basin where
children with black eyes play
there are three continents
and centuries of history,
prophets of the gods,
the Messiah in person.
There is a fair summer there
that fears no autumn,
in the Mediterranean.

RafahkidFlkra

There is a smell of blood
floating on its banks
and martyrised countries
like so many open wounds,
barbed-wire islands,
walls that imprison.
There is a fair summer there
that fears no autumn,
in the Mediterranean.

RafahkidFlkr

There are olive trees
dying under bombs
in the place where
the first dove appeared,
forgotten people
harvested by war.
There is a fair summer there
that fears no autumn,
in the Mediterranean.

BoysAlexandria

In this basin, I played
when I was a child.
I had my feet in the water.
I breathed the wind.
My playmates
have become men,
the brothers of those
the world has abandoned,
in the Mediterranean.

TsakDflkrPs

The sky is in mourning
above the Parthenon,
and "freedom" is no longer
said in Spanish.
But we can go on dreaming
of Athens and Barcelona.
There is still a fair summer there
that fears no autumn,
in the Mediterranean.

Bazylek100Alanya

--Georges Moustaki (1934- ) was born in Alexandria, Egypt. His parents were Sephardic Jews from Greece. He moved to France in 1951, and wrote this song in 1971, when Greece and Spain were under dictatorships. Since then Greece and Spain have become democracies, but the Mediterranean still sees wars and conflict. This is my favorite song of Moustaki's. You can buy it on iTunes. There is not a good version of Moustaki singing it on the internet right now, but you can hear him singing part of it more weakly with a Catalán singer here.

En Méditerranée

Dans ce bassin où jouent
Des enfants aux yeux noirs,
Il y a trois continents
Et des siècles d'histoire,
Des prophètes des dieux,
Le Messie en personne.
Il y a un bel été
Qui ne craint pas l'automne,
En Méditerranée.

Il y a l'odeur du sang
Qui flotte sur ses rives
Et des pays meurtris
Comme autant de plaies vives,
Des îles barbelées,
Des murs qui emprisonnent.
Il y a un bel été
Qui ne craint pas l'automne,
En Méditerranée.

Il y a des oliviers
Qui meurent sous les bombes
Là où est apparue
La première colombe,
Des peuples oubliés
Que la guerre moissonne.
Il y a un bel été
Qui ne craint pas l'automne,
En Méditerranée.

Dans ce bassin, je jouais
Lorsque j'étais enfant.
J'avais les pieds dans l'eau.
Je respirais le vent.
Mes compagnons de jeux
Sont devenus des hommes,
Les frères de ceux-là
Que le monde abandonne,
En Méditerranée.

Le ciel est endeuillé,
Par-dessus l'Acropole
Et liberté ne se dit plus
En espagnol.
On peut toujours rêver,
D'Athènes et Barcelone.
Il reste un bel été
Qui ne craint pas l'automne,
En Méditerranée.

20 April 2009 in French, Greek, Middle Eastern, Spanish | Permalink | Comments (1) | TrackBack (0)

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