“
Snack consumption was legal but Joe expected anyone dining on the distracting shit to synchronize chewing with car chases and shootouts regardless of the genre. The Popcorn Pig was treating the space like a pie eating contest. The buttery snack was his instrument and he was doing a sound check with the venue's acoustics.
”
”
Michael Ebner (Movie Game)
“
You never had sex in a car.”
“Yes, I have. You get ideas at least half the time whenever we’re in the back of one of your limos.”
“Not the same at all. That’s a grown-up venue, a limo is. It’s sophisticated sex. And here we are, crammed together in the front seat of a police issue, and the lieutenant is both aroused and mildly embarrassed.”
“I am not. Either.” But her pulse jumped, and her breath hitched when his thumbs brushed over the thin cotton covering her breasts. “This is ridiculous. We’re adults, we’re married. The steering wheel is jammed into the base of my spine.”
“The first two are irrelevant, the last is part of the buzz. Music on, program five. Skyroof open.”
She narrowed her eyes at him. “It’s not going to work. It’s uncomfortable and it’s stupid. And I have to work in this vehicle.”
“I can make you come in ten seconds.”
She actually smirked at him. “Ten,” she said, “nine, eight, seven, six, five . . . oh shit.” She’d underestimated his quick hands, his skilled fingers. He had her trousers unhooked, had her wet and throbbing. And over.
”
”
J.D. Robb (Salvation in Death (In Death, #27))
“
Je cherchais une âme qui et me ressemblât, et je ne pouvais pas la trouver. Je fouillais tous les recoins de la terre; ma persévérance était inutile. Cependant, je ne pouvais pas rester seul. Il fallait quelqu’un qui approuvât mon caractère; il fallait quelqu’un qui eût les mêmes idées que moi. C’était le matin; le soleil se leva à l’horizon, dans toute sa magnificence, et voilà qu’à mes yeux se lève aussi un jeune homme, dont la présence engendrait les fleurs sur son passage. Il s’approcha de moi, et, me tendant la main: "Je suis venu vers toi, toi, qui me cherches. Bénissons ce jour heureux." Mais, moi: "Va-t’en; je ne t’ai pas appelé: je n’ai pas besoin de ton amitié."
C’était le soir; la nuit commençait à étendre la noirceur de son voile sur la nature. Une belle femme, que je ne faisais que distinguer, étendait aussi sur moi son influence enchanteresse, et me regardait avec compassion; cependant, elle n’osait me parler. Je dis: "Approche-toi de moi, afin que je distingue nettement les traits de ton visage; car, la lumière des étoiles n’est pas assez forte, pour les éclairer à cette distance." Alors, avec une démarche modeste, et les yeux baissés, elle foula l’herbe du gazon, en se dirigeant de mon côté. Dès que je la vis: "Je vois que la bonté et la justice ont fait résidence dans ton coeur: nous ne pourrions pas vivre ensemble. Maintenant, tu admires ma beauté, qui a bouleversé plus d’une; mais, tôt ou tard, tu te repentirais de m’avoir consacré ton amour; car, tu ne connais pas mon âme. Non que je te sois jamais infidèle: celle qui se livre à moi avec tant d’abandon et de confiance, avec autant de confiance et d’abandon, je me livre à elle; mais, mets-le dans ta tête, pour ne jamais l’oublier: les loups et les agneaux ne se regardent pas avec des yeux doux."
Que me fallait-il donc, à moi, qui rejetais, avec tant de dégoût, ce qu’il y avait de plus beau dans l’humanité!
”
”
Comte de Lautréamont (Les Chants de Maldoror)
“
You’re not getting younger,” Flo said. “Especially for kids.” Girlie didn’t know if this was the venue in which to tell her mother she had absolutely zero plans to subject a new human soul to the vinegar-dipped calamity of this family: financial illiteracy, parentification, brushing systemic abuse under the rug, short calves? She imagined telling her mother all that, throwing it all in her face; imagined walking out of the party, the house, their life; imagined something happening; imagined them losing everything again; imagined heart attacks, cancer, car accidents; imagined the deathless guilt; imagined having left; imagined having to come back.
”
”
Elaine Castillo (Moderation)
“
Car ce que les gens ont fait, ils le recommencent indéfiniment. Et qu’on aille voir chaque année un ami qui les premières fois n’a pu venir à votre rendez-vous, ou s’est enrhumé, on le retrouvera avec un autre rhume qu’il aura pris, on le manquera à un autre rendez-vous où il ne sera pas venu, pour une même raison permanente à la place de laquelle il croit voir des raisons variées, tirées des circonstances.
”
”
Marcel Proust (A la recherche du temps perdu)
“
Esther n'était certainement pas bien éduquée au sens habituel du terme, jamais l'idée ne lui serait venue de vider un cendrier ou de débarrasser le relief de ses repas, et c'est sans la moindre gêne qu'elle laissait la lumière allumée derrière elle dans les pièces qu'elle venait de quitter (il m'est arrivé, suivant pas à pas son parcours dans ma résidence de San Jose, d'avoir à actionner dix-sept commutateurs); il n'était pas davantage question de lui demander de penser à faire un achat, de ramener d'un magasin où elle se rendait une course non destinée à son propre usage, ou plus généralement de rendre un service quelconque. Comme toutes les très jolies jeunes filles elle n'était au fond bonne qu'à baiser, et il aurait été stupide de l'employer à autre chose, de la voir autrement que comme un animal de luxe, en tout choyé et gåté, protégé de tout souci comme de toute tâche ennuyeuse ou pénible afin de mieux pouvoir se consacrer à son service exclusivement sexuel. Elle n'en était pas moins très loin d'être ce monstre d'arrogance, d'égoïsme absolu et froid, au, pour parler en termes plus baudelairiens, cette infernale petite salope que sont la plupart des très jolies jeunes filles; il y avait en elle la conscience de la maladie, de la faiblesse et de la mort. Quoique belle, très belle, infiniment érotique et désirable, Esther n'en était pas moins sensible aux infirmités animales, parce qu'elle les connaissait ; c'est ce soir-là que j'en pris conscience, et que je me mis véritablement à l'aimer. Le désir physique, si violent soit-il, n'avait jamais suffi chez moi à conduire à l'amour, il n'avait pu atteindre ce stade ultime que lorsqu'il s'accompagnait, par une juxtaposition étrange, d'une compassion pour l'être désiré ; tout être vivant, évidemment, mérite la compassion du simple fait qu'il est en vie et se trouve par là-même exposé à des souffrances sans nombre, mais face à un être jeune et en pleine santé c'est une considération qui paraît bien théorique. Par sa maladie de reins, par sa faiblesse physique insoupçonnable mais réelle, Esther pouvait susciter en moi une compassion non feinte, chaque fois que l'envie me prendrait d'éprouver ce sentiment à son égard. Étant elle-même compatissante, ayant même des aspirations occasionnelles à la bonté, elle pouvait également susciter en moi l'estime, ce qui parachevait l'édifice, car je n'étais pas un être de passion, pas essentiellement, et si je pouvais désirer quelqu'un de parfaitement méprisable, s'il m'était arrivé à plusieurs reprises de baiser des filles dans l'unique but d'assurer mon emprise sur elles et au fond de les dominer, si j'étais même allé jusqu'à utiliser ce peu louable sentiment dans des sketches, jusqu'à manifester une compréhension troublante pour ces violeurs qui sacrifient leur victime immédiatement après avoir disposé de son corps, j'avais par contre toujours eu besoin d'estimer pour aimer, jamais au fond je ne m'étais senti parfaitement à l'aise dans une relation sexuelle basée sur la pure attirance érotique et l'indifférence à l'autre, j'avais toujours eu besoin, pour me sentir sexuellement heureux, d'un minimum - à défaut d'amour - de sympathie, d'estime, de compréhension mutuelle; l'humanité non, je n'y avais pas renoncé. (La possibilité d'une île, Daniel 1,15)
”
”
Michel Houellebecq
“
Tant qu'on va et vient dans la pays natal, on s'imagine que ces rues vous sont indifférentes, que ces fenêtres, ces toits et ces portes ne vous sont de rien, que ces murs vous sont étrangers, que ces arbres sont les premiers arbres venue, que ces maisons où l'on n'entre pas vous sont inutiles, que ces pavés où l'on marche sont des pierres. Plus tard, quand on n'y est plus, on s'aperçoit que ces rues vous sont chères, que ces toits, ces fenêtres et ces portes vous manquent, que ces murailles vous sont nécessaires, que ces arbres sont vos bien-aimées, que ces maisons où l'on n'entrait pas on y entrait tous les jours, qu'on a laissé de ses entrailles, de son sang et de son coeur dans ces pavés. Tous ces lieux qu'on ne voit plus, qu'on ne reverra jamais peut-être, et dont on a gardé l'image, prennent un charme douloureux, vous reviennent avec la mélancolie d'une apparition, vous font la terre sainte visible, et sont, pour ainsi dire, la forme même de la France et on les aime et on les évoque tels qu'ils sont, tels qu'ils étaient, et l'on s'y obstine, et l'on n'y veut rien changer, car on tient à la figure de la patrie comme au visage de sa mère.
”
”
Victor Hugo (Les Misérables)
“
His duty, as he saw it, “was to combine both idealism and efficiency” by working with Platt for the people.5 This was easier said than done, since the interests of the organization and the community were often at variance; but Roosevelt thought he had a solution. “I made up my mind that the only way I could beat the bosses whenever the need to do so arose (and unless there was such a need I did not wish to try) was … by making my appeal as directly and emphatically as I knew how to the mass of voters themselves.”6 In other words, he looked as always to publicity as a means to wake up the electorate and ensure governmental responsibility. Men like Platt and Odell did not like to operate “in the full glare of public opinion”; their favorite venues were the closed conference room, the private railroad car, the whispery parlors of the Fifth Avenue Hotel. Roosevelt was willing to meet in all these places with them, but he intended to announce every meeting loudly beforehand, and describe it minutely afterward. He would therefore not be asked to do anything that the organization did not wish the public to know about; but whenever Boss Platt had a reasonable request to make, Roosevelt would gladly comply, and see that the organization got credit for it.7
”
”
Edmund Morris (The Rise of Theodore Roosevelt (Theodore Roosevelt, #1))
“
Caligula! Toi aussi, toi aussi, tu es coupable. Alors, n'est-ce pas, un peu plus, un peu moins! Mais qui oserait me condamner dans ce monde sans juge, où personne n'est innocent! (Avec tout l'accent de la détresse, se pressant contre le miroir.) Tu le vois bien, Hélicon n'est pas venu. Je n'aurai pas la lune. Mais qu'il est amer d'avoir raison et de devoir aller jusqu'à la consommation. Car j'ai peur de la consommation. Des bruits d'armes! C'est l'innocence qui prépare son triomphe. Que ne suis-je à leur place! J'ai peur. Quel dé-goût, après avoir méprisé les autres, de se sentir la même lâcheté dans l'âme. Mais cela ne fait rien. La peur non plus ne dure pas. Je vais retrouver ce grand vide où le coeur s'apaise.
Tout a l'air si compliqué. Tout est si simple pourtant. Si j'avais eu la lune, si l'amour suffisait, tout serait changé. Mais où étancher cette soif ? Quel coeur, quel dieu auraient pour moi la profondeur d'un lac ? (S'agenouillant et pleu-rant.) Rien dans ce monde, ni dans l'autre, qui soit à ma me-sure. Je sais pourtant, et tu le sais aussi (il tend les mains vers le miroir en pleurant), qu'il suffirait que l'impossible soit. L'impossible! Je l'ai cherché aux limites du monde, aux confins de moi-même. J'ai tendu mes mains (criant), je tends mes mains et c'est toi que je rencontre, toujours toi en face de moi, et je suis pour toi plein de haine. Je n'ai pas pris la voie qu'il fallait, je n'aboutis à rien. Ma liberté n'est pas la bonne. Hélicon! Hélicon! Rien! rien encore. Oh, cette nuit est lourde! Hélicon ne viendra pas: nous serons coupa-bles à jamais! Cette nuit est lourde comme la douleur hu-maine.
”
”
Albert Camus (Caligula)
“
Maldoror, écoute-moi. Remarque ma figure, calme comme un miroir, et je crois avoir une intelligence égale à la tienne. Un jour, tu m’appelas le soutien de ta vie. Depuis lors, je n’ai pas démenti la confiance que tu m’avais vouée. Je ne suis qu’un simple habitant des roseaux, c’est vrai ; mais, grâce à ton propre contact, ne prenant que ce qu’il y avait de beau en toi, ma raison s’est agrandie, et je puis te parler. Je suis venu vers toi, afin de te retirer de l’abîme. Ceux qui s’intitulent tes amis te regardent, frappés de consternation, chaque fois qu’ils te rencontrent, pâle et voûté, dans les théâtres, dans les places publiques, ou pressant, de deux cuisses nerveuses, ce cheval qui ne galope que pendant la nuit, tandis qu’il porte son maître-fantôme, enveloppé dans un long manteau noir. Abandonne ces pensées, qui rendent ton cœur vide comme un désert ; elles sont plus brûlantes que le feu. Ton esprit est tellement malade que tu ne t’en aperçois pas, et que tu crois être dans ton naturel, chaque fois qu’il sort de ta bouche des paroles insensées, quoique pleines d’une infernale grandeur. Malheureux ! qu’as-tu dit depuis le jour de ta naissance ? Ô triste reste d’une intelligence immortelle, que Dieu avait créée avec tant d’amour ! Tu n’as engendré que des malédictions, plus affreuses que la vue de panthères affamées ! Moi, je préférerais avoir les paupières collées, mon corps manquant des jambes et des bras, avoir assassiné un homme, que ne pas être toi ! Parce que je te hais. Pourquoi avoir ce caractère qui m’étonne ? De quel droit viens-tu sur cette terre, pour tourner en dérision ceux qui l’habitent, épave pourrie, ballottée par le scepticisme ? Si tu ne t’y plais pas, il faut retourner dans les sphères d’où tu viens. Un habitant des cités ne doit pas résider dans les villages, pareil à un étranger. Nous savons que, dans les espaces, il existe des sphères plus spacieuses que la nôtre, et donc les esprits ont une intelligence que nous ne pouvons même pas concevoir. Eh bien, va-t’en !… retire-toi de ce sol mobile !… montre enfin ton essence divine, que tu as cachée jusqu’ici ; et, le plus tôt possible, dirige ton vol ascendant vers la sphère, que nous n’envions point, orgueilleux que tu es ! Car, je ne suis pas parvenu à reconnaître si tu es un homme ou plus qu’un homme ! Adieu donc ; n’espère plus retrouver le crapaud sur ton passage. Tu es la cause de ma mort. Moi, je pars pour l’éternité, afin d’implorer ton pardon !
”
”
Comte de Lautréamont
“
ROMÉO. — Elle parle : oh, parle encore, ange brillant ! car là où tu es, au-dessus de ma tête, tu me parais aussi splendide au sein de cette nuit que l’est un messager ailé du ciel aux-regards étonnés des mortels ; lorsque rejetant leurs têtes en arrière, on ne voit plus que le blanc de leurs yeux, tant leurs prunelles sont dirigées-en haut pour le contempler, pendant qu’il chevauche sur les nuages à la marche indolente et navigue sur le sein de l’air.
JULIETTE. — Ô Roméo, Roméo ! pourquoi es-tu Roméo ? Renie ton père, ou rejette ton nom ; ou si tu ne veux pas, lie-toi seulement par serment à mon amour, et je ne serai pas plus longtemps une Capulet.
ROMÉO, à part. — En entendrai-je davantage, ou répondrai-je à ce qu’elle rient de dire
JULIETTE. — C’est ton nom seul qui est mon ennemi. Après tout tu es toi-même, et non un Montaigu. Qu’est-ce qu’un Montaigu ? Ce n’est ni une main, ni un pied, ni un bras, ni un, visage, ni toute autre partie du corps appartenant à un homme. Oh ! porte un autre nom ! Qu’y a-t-il dans un nom ? La fleur que nous nommons la rose, sentirait tout aussi bon sous un autre nom ; ainsi Roméo, quand bien même il ne serait pas appelé Roméo, n’en garderait pas moins la précieuse perfection : qu’il possède. Renonce à ton nom Roméo, et en place de ce nom qui ne fait pas partie de toi, prends-moi toute entière.
ROMÉO. — Je te prends au mot : appelle-moi seulement : ton amour, et je serai rebaptisé, et désormais je ne voudrai plus être Roméo.
JULIETTE. — Qui es-tu, toi qui, protégé par la nuit, viens ainsi surprendre les secrets de mon âme ?
ROMÉO. — Je ne sais de quel nom me servir pour te dire qui je suis : mon nom, chère sainte, m’est odieux à moi-même, parce qu’il t’est ennemi ; s’il était écrit, je déchirerais le mot qu’il forme.
JULIETTE. — Mes oreilles n’ont pas encore bu cent paroles de cette voix, et cependant j’en reconnais le son n’es-tu pas Roméo, et un Montaigu ?
ROMÉO. — Ni l’un, ni l’autre, belle vierge, si l’un ou l’autre te déplaît.
JULIETTE. — Comment es-tu venu ici, dis-le-moi, et pourquoi ? Les murs du jardin sont élevés et difficiles à escalader, et considérant qui tu es, cette place est mortelle pour toi, si quelqu’un de mes parents t’y trouve.
ROMÉO. — J’ai franchi ces murailles avec les ailes légères de l’amour, car des limites de pierre ne peuvent arrêter l’essor de l’amour ; et quelle chose l’amour peut-il oser qu’il ne puisse aussi exécuter ? tes parents ne me, sont donc pas un obstacle.
JULIETTE. — S’ils te voient, ils t’assassineront.
ROMÉO. — Hélas ! il y a plus de périls, dans tes yeux que dans vingt de leurs épées : veuille seulement abaisser un doux regard sûr moi, et je suis cuirassé contre leur inimitié.
JULIETTE. — Je ne voudrais pas, pour le monde entier, qu’ils te vissent ici.
ROMÉO. — J’ai le manteau de la nuit pour me dérober à leur vue et d’ailleurs, à moins que tu ne m’aimes, ils peuvent me trouver, s’ils veulent : mieux vaudrait que leur haine mît fin à ma vie, que si ma mort était retardée, sans que j’eusse ton amour ;
JULIETTE. — Quel est celui qui t’a enseigné la direction de cette place ?
ROMÉO. — C’est l’Amour, qui m’a excité à la découvrir ; il m’a prêté ses conseils, et je lui ai prêté mes yeux. Je ne suis pas pilote ; cependant fusses-tu aussi éloignée que le vaste rivage baigné par la plus lointaine nier, je m’aventurerais pour une marchandise telle que toi.
”
”
William Shakespeare (Romeo and Juliet)
“
If she was to plan this again – which by definition she wouldn't be – she would have taken geography into account more. In particular, she would have selected a virginity-removal partner who came from down the country, or better yet, abroad. That way, they would have their own student digs. Matt, like herself, came from Dublin and hence lived at home. This meant the only venue open to them had been his mother's car.
”
”
Caimh McDonnell (The Day That Never Comes (Dublin Trilogy publication order, #2; Dublin Trilogy chronological order, #7))
“
Je vous demandais tout à l'heure si vous aviez aimé ; vous m'avez répondu comme un voyageur à qui l'on demanderait s'il a été en Italie ou en Allemagne, et qui dirait : oui j'y ai été ; puis qui penserait à aller en Suisse, ou dans le premier pays venu. Est-ce donc une monnaie que votre amour pour qu'il puisse passer ainsi de main en main jusqu'à la mort ? Non, ce n'est pas même une monnaie ; car la plus mince pièce d'or vaut mieux que vous, et dans quelque main qu'elle passe, elle garde son effigie.
”
”
Alfred de Musset (On ne badine pas avec l'amour.)
“
mon témoignage est vrai, car je sais d'où je suis venu et où je vais; mais vous, vous ne savez d'où je viens
”
”
Louis Segond (La Bible, 聖經中法對照版 (Chinese-French Bible) (French Edition))
“
I usually don't know these women. I literally don't know their names sometimes. More often than not, I meet them when I step into the car my manager sends to pick me up. And then the minute we walk into whatever venue we're going to, they go talk to Leonardo DiCaprio or Andy Cohen, or one of the Desperate Housewives-"
"Do you mean the Real Housewives?" she asked as an impish smile overtook her face. "I mean, maybe they're snubbing you to go talk to Teri Hatcher...
”
”
Bethany Turner (Hadley Beckett's Next Dish)
“
Le désastre commence au stade du faire-part de naissance :
ce n'est plus Évelyne et Jacques qui font part de la venue au monde d'Antoine,
mais Antoine qui fait savoir qu'il est arrivé chez Évelyne et Jacques. Le
parent émerveillé fait circuler sur Internet des photos de famille mièvres,
montre à qui veut (et qui ne veut pas) des films vidéo de son enfant prenant le
bain ou déballant des cadeaux de Noël. Il circule avec un badge « bébé à bord »
sur la lunette arrière de son auto : une sorte d'image pieuse des temps modernes,
aussi utile qu'un gri-gri magique pour conjurer le mauvais sort. Il prend au
mot toute personne qui lui demande poliment « Comment va le petit ? », comme on
dirait « bonjour », sans attendre forcément de réponse. Car le parent gaga se
sent obligé de tenir la terre entière au courant des progrès fulgurants de sa
progéniture (« Oscar va sur le pot », « Alice fait ses nuits », « Noé a dessiné
un bonhomme de neige incroyablement ressemblant », « Hier, Ulysse a dit Papa
caca », « Malo passe en CM2 »).
”
”
Corinne Maier (No Kid: Quarante raisons de ne pas avoir d'enfant)
“
Then he was told he couldn’t drive it. Such protection was licensed only for the cops and the FBI, and a few VIP commercial business concerns, which excluded working in murder and extortion, loansharking and staging successful stick-ups at newfangled theft-proof venues. Mickey Cohen was aghast. The bootlegger and bodyguard, purveyor of mayhem and mischief, followed through in the American way and in 1949 demanded his rights – his day in court. His legal team received a sympathetic hearing from the judge, who said he understood their client’s needs, given all the bombings and clattering shotguns aimed in the gangster’s direction. He’d make a deal. Mickey Cohen could drive his bulletproof Cadillac if he told the court who had given him permission to have the car tested at the gunnery range of the Los Angeles Police Department (LAPD). But Cohen was no stool pigeon. He’d rather not say.
”
”
Mike Rothmiller (Frank Sinatra and the Mafia Murders)
“
L'économie est devenue le succube de l'homme. Toute notre vie est déterminée par l'économie. Je pense que la grande bataille de notre avenir sera la bataille contre l'économie qui domine nos vies, la bataille pour le retour à une forme de spiritualité - qu'on peut appeler religiosité, si l'on veut - à laquelle on puisse s'adresser. Car c'est une constante dans l'histoire de l'humanité, ce désir de savoir ce qu'on est venu faire sur Terre.
Il nous faut de nouveaux modèles de développement. Pas seulement la croissance, mais également la parcimonie. Tu vois, Folco, je dis, moi, qu'il faut se libérer des désirs. Mais, précisément à cause du système pervers de notre société de consommation, notre vie est entièrement axée autour des jeux, du sport, de la nourriture, des plaisirs. La question est de savoir comment sortir de ce cercle vicieux : petit à petit, l'oiseau fait son nid. Mais, putain, ce système nous impose des comportements qui sont complètement absurdes. On ne veut pas certaines choses, mais le système de la société de consommation nous séduit et nous convainc de désirer ces choses-là. Toute notre vie dépend de ce mécanisme. Il suffit pourtant de décider de ne pas participer à ce système en résistant, en jeûnant ; alors, c'est comme si on utilisait la non-violence contre la violence. Finalement, à quoi bon toute cette violence ? Ils ne vont tout de même pas nous les enfourner dans la gueule, leurs trucs !
Ce qu'il faut, c'est un effort spirituel profond, une réflexion profonde, un réveil profond. Ce qui, du reste, a quelque chose à voir avec la vérité, dont plus personne ne se soucie. Et là, une fois de plus, Gandhi était extraordinaire. Il cherchait la vérité, ce qui est derrière tout. "Avant, je croyais que Dieu était la vérité. Maintenant, je dirais que la vérité est Dieu." (p. 459-460)
”
”
Tiziano Terzani (La fine è il mio inizio)
“
« Les soixante-et-dix semaines sont abrégées sur ton peuple et sur la sainte cité, afin que la prévarication soit consommée et que le péché prenne fin, et que l'iniquité soit effacée et expiée, et que la justice éternelle paraisse, et que la vision et la prophétie soient accomplies, et que le saint des saints recoive l'onction. Sache donc et comprends : Depuis cette prophétie et la réédification de Jérusalem jusqu'au Christ roi, il y aura sept semaines et soixante-deux semaines; et de nouveau seront édifiées la place publique et les murailles, et les temps seront renouvelés, et après soixante-deux semaines le Christ sera mis à mort, et il n'y aura pas de jugement pour lui ; et de concert avec le roi qui doit venir, il dissipera la cité et le sanctuaire ; et un nouveau cataclysme en exterminera les habitants, et jusqu'à la fin de la guerre la destruction les décimera; et il confirmera l'alliance à plusieurs dans une semaine, et au milieu d'une semaine l'oblation et le sacrifice cesseront, et l'abomination de la désolation sera dans le temple, et persévérera jusqu'à la consommation des temps. Et au milieu d'une semaine, il ne s'élèvera plus de parfums de l'autel des sacrifices, et la destruction étendra 82 ses ravages jusqu'à la consommation, et en quelque sorte, jusqu'à l'anéantissement de l'oblation. »
Il est donc évident que le temple a été reconstruit dans les sept premières semaines ; car le fait se trouve dans Esdras. Ainsi, le Christ est devenu roi des Juifs, après l'accomplissement des sept semaines ; et durant les soixante-deux semaines la Judée entière s'est reposée dans une paix profonde qu'aucune guerre n'a troublée; et notre Seigneur Jésus-Christ, le Saint des Saints, étant alors venu et ayant accompli la vision et la prophétie, a été oint par l'esprit du Père dans la chair qu'il avait revêtue. La royauté du Christ appartient donc à ces soixante-deux semaines et à la semaine unique, comme a dit le prophète. La moitié de la semaine suivante occupe la fin du règne de Néron, et part de l'époque où cet empereur mit l'abomination dans la ville sainte de Jérusalem ; et la seconde moitié de cette semaine le vit périr lui-même, ainsi que Galba, Othon et Vitellius; elle vit également l'élection de Vespasien à l'empire, la destruction de Jérusalem et la désolation du temple. Pour celui qui peut comprendre, il est évident que les choses se sont réalisées comme le prophète les avait annoncées.
”
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Clement of Alexandria (Miscellanies (Stromata))
“
On a coutume, dans le monde occidental, de considérer l’islamisme comme une tradition essentiellement guerrière et, par suite, lorsqu’il y est question notamment du sabre ou de l’épée (es-sayf), de prendre ce mot uniquement dans son sens le plus littéral, sans même penser jamais à se demander s’il n’y a pas là en réalité quelque chose d’autre. Il n’est d’ailleurs pas contestable qu’un certain côté guerrier existe dans l’islamisme, et aussi que, loin de constituer un caractère particulier à celui-ci, il se retrouve tout aussi bien dans la plupart des autres traditions, y compris le christianisme. Sans même rappeler que le Christ lui-même a dit : « Je ne suis pas venu apporter la paix, mais l’épée », ce qui peut en somme s’entendre figurativement, l’histoire de la Chrétienté au moyen âge, c’est-à-dire à l’époque où elle eut sa réalisation effective dans les institutions sociales, en fournit des preuves largement suffisantes ; et, d’autre part, la tradition hindoue elle-même, qui certes ne saurait passer pour spécialement guerrière, puisqu’on tend plutôt en général à lui reprocher de n’accorder que peu de place à l’action, contient pourtant aussi cet aspect, comme on peut s’en rendre compte en lisant la Bhagavadgîtâ.
À moins d’être aveuglé par certains préjugés, il est facile de comprendre qu’il en soit ainsi, car dans le domaine social, la guerre, en tant qu’elle est dirigée contre ceux qui troublent l’ordre et qu’elle a pour but de les y ramener, constitue une fonction légitime, qui n’est au fond qu’un des aspects de la fonction de « justice » entendue dans son acception la plus générale. Cependant, ce n’est là que le côté le plus extérieur des choses, donc le moins essentiel : au point de vue traditionnel, ce qui donne à la guerre ainsi comprise toute sa valeur, c’est qu’elle symbolise la lutte que l’homme doit mener contre les ennemis qu’il porte en lui-même, c’est-à-dire contre tous les éléments qui, en lui, sont contraires à l’ordre et à l’unité. Dans les deux cas, du reste, et qu’il s’agisse de l’ordre extérieur et social ou de l’ordre intérieur et spirituel, la guerre doit toujours tendre également à établir l’équilibre et l’harmonie (et c’est pourquoi elle se rapporte proprement à la « justice »), et à unifier par là d’une certaine façon la multiplicité des éléments en opposition entre eux. Cela revient à dire que son aboutissement normal, et qui est en définitive son unique raison d’être, c’est la paix (es-salâm), laquelle ne peut être obtenue véritablement que par la soumission à la volonté divine (el-islâm), mettant chacun des éléments à sa place pour les faire tous concourir à la réalisation consciente d’un même plan ; et il est à peine besoin de faire remarquer combien, dans la langue arabe, ces deux termes, el-islâm et es-salâm, sont étroitement apparentés l’un à l’autre.
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René Guénon (Symbols of Sacred Science)
“
Il est arrivé que des Européens reviennent à la foi chrétienne grâce à la lecture de Guénon, en quoi ils ne paraissent pas avoir été dérangés par le fait que lui-même avait adhéré à l’Islam et, au Caire où il passa la fin de sa vie, était devenu le cheikh Abd el-Wahid Yahya. D’autres de ses lecteurs occidentaux, attirés par la spiritualité soufique, devaient accomplir un cheminement semblable, ce qui ne pouvait manquer de leur faire approfondir les valeurs les plus authentiques de l’Islam et le sens de sa mission particulière à la fin du présent cycle cosmique en tant que dernière Révélation venue conclure la tradition procédant d’Abraham (Ibrahim). Car l’un des thèmes majeurs traités par Guénon se rapporte à l’interprétation des « signes des temps » dont il souligne la gravité, ce qui accentue son désaccord avec la mentalité moderne et sa croyance au progrès.
Après Guénon, il est devenu plus difficile, même en dehors du cercle de ses lecteurs, de regarder l’Islam comme un monde d’obscurantisme et d’arriération. D’autres publications se rangeant, malgré certaines différences d’accentuation et d’interprétation, dans la même perspective « traditionnelle » sont venues en compléter et en approfondir la compréhension. De celles-ci, la première à citer est Comprendre l’Islam, de Frithjof Schuon, interprète incomparable en notre siècle de la sagesse traditionnelle et des doctrines sacrées d’Orient et d'Occident. Cet ouvrage, souvent accueilli par les musulmans comme un dévoilement, inattendu venant de l’Ouest, des véritables dimensions spirituelles de leur propre religion, aura, plus généralement, apporté la démonstration évidente que l’Islam, en notre temps et à la suite des autres grandes religions révélées, est expression providentielle de la vérité intemporelle et universelle.
Cela étant établi, Frithjof Schuon, dans plusieurs de ses autres livres, met en lumière les divers aspects de la piété et de la spiritualité musulmanes et soufiques, mais relève aussi à l’occasion que l’Islam, en face d’un Occident de plus en plus sécularisé et prométhéen, n’échappe pas à la décadence spirituelle qui a envahi le monde entier et fait dégénérer toutes les religions, même s’il en a retardé l’expansion et amorti les effets. Il fournit dès lors des critères décisifs pour juger de la véritable situation de l’Islam dans le monde actuel et de la réalité de ce qui est couramment désigné comme son « réveil ».
La connaissance de l’Islam en Occident a encore bénéficié, depuis le milieu du siècle, des contributions remarquables, particulièrement en ce qui concerne la civilisation, les arts et le soufisme, de quelques auteurs se rattachant à la même « école », comme le Suisse Titus Burckhardt, le Britannique Martin Lings ou même l’Iranien Seyyed Hossein Nasr, éminent spécialiste de l’histoire des sciences, dont l’œuvre est largement disponible en langues européennes. Plus proches de la perspective ouverte par Massignon se situent les ouvrages d’écrivains comme Louis Gardet, Henry Corbin ou Vincent Mansour Monteil, fort utiles également à qui souhaite se faire une idée objective de l’Islam et du monde musulman. Tout cela ne pouvait manquer d’exercer, bon gré mal gré, quelque influence sur l’islamologie relevant de l’orientalisme officiel et universitaire qui, depuis une trentaine d’années, semble s’être un peu aérée et débarrassée d’un certain nombre de préjugés et d’idées fixes. En tout cas l’Européen cultivé d’aujourd’hui a incontestablement moins d’excuses que celui des générations précédentes s’il persiste à porter sur tout ce que recouvrent les mots « Islam » et « musulman » des jugements systématiquement dépréciatifs et procédant d’anciens préjugés. [...]
”
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Roger Du Pasquier (L'Islam entre tradition et révolution)
“
Un quart d'heures plus tard, elle pénétrait dans la chambre après avoir gravi un escalier de service très raide, suivi d'un couloir obscur sur lequel donnait beaucoup de portes numérotées, toutes semblables derrières lesquelles devait vivre tant bien que mal une jeunesse venue d'un peu partout pur tenter la grande aventure de la capitale et qui devait être fière d'avoir enfin réussi - après d'innombrables difficultés -à trouver un gite, même celui-ci était misérable ...
”
”
Guy des Cars (Sang d'Afrique)
“
La langue d’origine, maternelle, demeure inarrachable. Mon français va donc mourir avant même que ne meure mon corps ? Triste vérité. Mais je me considèrerai comme mort quand je serai mort en français. Car je n’existerai plus alors en tant que ce que j’ai voulu être , ce que je suis devenue de mon propre gré, par ma souveraine décision d’épouser la langue française.
”
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Akira Mizubayashi (Une langue venue d'ailleurs)
“
Oui, notre chasse n'est pas amusante. Nous mourons en silence et sans larmes, sans simagrée aucune. Et puis après ? N'est-ce pas notre droit ? N'est-ce pas assez de mourir ? Faudrait-il encore vous distraire ? Notre souveraineté nous l'interdit.
Nous subirons bravement la chasse, voilà tout, aussi bravement que nous pourrons, en bons loups gris qui savent leur métier : courir et se taire longtemps. Nous avons de bonnes jambes et parfois du courage. Nous ne nous déroberons pas. Nous courrons jusqu'au bout de nos forces, au bout de notre vie, au bout de notre peine, « perçant toujours droit en avant ». Et quand nous serons au bout de notre vie, à la fin de nos forces, au terme de nos peines, nous tomberons, haletants. Mais nous jouerons encore au grand jeu de la mort. Nous vous regarderons toujours, avec une insistance déplacée qui vous mettra, malgré votre fausse victoire, dans un état de profond malaise. Nous sommes durs à mourir, nous les loups. Nous regardons la vérité en face. Couchés à terre, nous verrons luire la lame de l'arme funèbre et nous ne broncherons pas. Nous ne chercherons pas à fuir. Nous n'y songerons même pas. A peine demeurera-t-il en nous un peu de colère, que vous lirez dans notre regard. Mais vous n'y verrez pas de crainte. Simplement, tandis que vous nous tuerez, nous vous regarderons fixement, de nos yeux perçants qui brillent dans la nuit. Et vous pressentirez alors, avec un frisson d'épouvante, que de longues années plus tard encore, le souvenir de ce regard pénétrant vous hantera et gâtera votre sommeil. Car nous vous aurons regardés sans haine, sans amertume, sans aucune considération.
Au moment de notre mort, nous vous bouleverserons par notre indifférence. Nous vous frapperons d'angoisse, du fond de notre éloignement. Vous porterez en nous la mort mais, par notre seul regard venu de si loin, nous vous frapperons à mort à votre tour. Par ces yeux brillants, devenus vitreux, ne vous voyant même pas, vous serez foudroyés. L'immense étendue de notre détachement vous brisera ! Et, frappés de terreur, vous n'oserez pas même nous manger, chiens !
”
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Michel Bataille (L'Arbre de Noël)
“
« Villiers : Sire, vous vous intéressez au traité de Maestricht ? Au référendum ?
- Le roi : Oh que oui ! Je suis votre campagne pour le non avec Pasqua et Seguin***. Vous parlez juste.
- Nous ne sommes qu’une poignée.
- Vous serez plus nombreux si vous faites comprendre aux Français que ce traité va déclasser la France et perdre l’Europe. C’est une mauvaise action pour vous mais aussi pour le Maroc, car le centre de gravité de l’Europe va se déplacer vers le monde anglo-saxon, et finalement vers l’Amérique. La dérive nordique éloignera la France de son Histoire originelle, de sa parenté affective : La Méditerranée …
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Philippe de Villiers (Le moment est venu de dire ce que j'ai vu)
“
Achats
Il me semblait, le souvenir est tellement clair
Que j’étais dans un grand magasin alimentaire
Saturé de byzantines effluves :
Vanille, cannelle, olives.
Un magasin comme une cité autour
Mais perdu dans le clair-obscur.
Palpitaient de temps en temps des lumières
Venant du rayon des denrées étrangères
Vers les boutiques secondaires
Avec du linge et des lampadaires quand, a travers la vitre
souillée,
Je t’ai vue mélanger une sorte de pâtée,
Pour assaisonner les harengs ou maquereaux
Et soudainement je suis tombé amoureux.
Alors tu as souri avec les paupières,
Tu as touché des soupapes légères,
Tu as rangé les boites de conserves de goujon,
Tu as secoué tes mèches, essuyé tes mains au blouson
Et devant moi tu es venue.
T’étais petite, le regard un peu embu,
Tu te tenais, pieds nus et toute rose,
Comme dans les photos d’enfance on gardait la pose
Et tu m’as dit que même si pour moi seul vivais
Dans des chambres, magasins, ou tramways,
Il ne sera rien de pareil, jamais
Car mon être entier était changé
Et peut-être il ne te reste souvenance
Des temps heureux vécus à l’Assistance
La façon dont ensemble on se gaussait
En sortant nos doigts de la couette matelassée.
Alors vers les manufactures je me suis tourné
Et acheter plein de choses j’ai commencé
Sans aucun choix, sans logique,
En souvenir des saisons devenues épiques.
*
traduit du roumain par Cindrel Lupe
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Leonid Dimov
“
La guerre d'indépendance des treize colonies fût un point tournant de notre histoire. Elle a été d'un côté bénéfique pour nous car elle mena à l'Acte de Québec, mais d'un autre, avec la venue des loyalistes, elle allait changer à jamais notre visage démographique.
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Sylvain Gauthier
“
La guerre d'indépendance des treize colonies fût un point tournant de notre histoire. Elle a été d'un côté bénéfique pour nous car elle mena à l'Acte de Québec, mais d'un autre, avec la venue des loyalistes, elle allait changer à jamais le visage de notre démographie.
”
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Sylvain Gauthier
“
The entry to these events is hideously embarrassing. You’re picked up and driven to the venue, where you join a queue of cars some distance away. Someone comes to the window, checks who’s in the car and speaks into a radio. At the appropriate time, your car is allowed to move forward to the drop-off point, and you get out to a barrage of cameras. You then walk the red carpet, where photographers shout at you to look this way and that. It feels very much like being a lesser prize on a game-show conveyor belt. If someone more famous turns up, you’re abandoned, or if you turn up and the person ahead is less famous than you, they abandon them. It all feels coldly brutal, and I genuinely don’t like it, but it’s all part and parcel of going to those events.
”
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Gary Numan ((R)evolution: The Autobiography)
“
Le spécifique pour guérir un évènement malheureux (les trois quarts des évènements le sont) c'est une décision ; car elle a pour effet, par un brusque renversement de nos pensées, d'interrompre le flux de celles qui viennent de l'événement passé et dont elles prolongent la vibration, de le briser par un flux inverse de pensées inverses, venu du dehors, de l'avenir.
”
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Marcel Proust (Albertine disparue)
“
Une espèce suffisamment capable de provoquer le changement climatique est également capable d’arrêter le changement climatique, mais seulement si nous réalisons nos erreurs à temps – et ce moment est venu, car plus tard, il sera trop tard.
”
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Abhijit Naskar (L'humain Impossible: Cent Sonnets pour Ma Famille Mondiale (French Edition))
“
« Personne parmi ceux qui sont venu après les compagnons [du Prophète] n'ont pu atteindre leur niveau (aux compagnons). Ceci est du au fait que la plupart des sciences que nous cherchons et sur lesquelles nous nous focalisons jour et nuit, telles la linguistique, la grammaire, la morphologie et les fondements de la jurisprudence, étaient innés chez eux. Leur haute disposition intellectuelle ainsi que la lumière de la prophétie qui les irradiait (à travers le Prophète) les protégeait de l'erreur et des divagations. Ils n'avaient donc pas besoin d'utiliser la logique ou d'autres sciences rationnelles.
Lorsqu'Allâh a unit leur cœur et grâce à Sa bonté, Il a suscité la fraternité entre eux, et ils ne leur était pas nécessaire de se préparer aux débats et à l'argumentation. Grâce à leur science, ils n'avaient pas besoin de sauvegarder ce qu'ils entendaient du Qur°ân et de la Sunnah par le biais du Prophète. Ils comprenaient rapportaient et appliquaient ce qu'ils entendaient du Prophète de la meilleur des manières. Aucun des compagnons ne débattait ni ne polémiquait à propos du Qur°ân car il n'y avait pas d'égarement ni d'innovations.
Après cette époque les Suivants (at tâbi'ûn) étaient proche d'eux si l'on se réfère à leur rang [auprès d'Allâh] et à leur méthodologie. Après les Suivants vinrent leurs disciples directs. Le Prophète a témoigné des vertus de ces trois générations.
Par la suite les Gens de l'Innovation et de l'Egarement qui étaient peu nombreux à l'époque des trois premières générations virent leur nombre augmenter. Ainsi, afin de défendre l'Islâm, les savants parmi les Ahl Us Sunnah, durent se confronter à eux et débattre de peur que les faibles d'esprit s'égarent, et qu'on voit s'ajouter des choses qui sont étrangères à la religion.
Les arguments des Gens de l'Innovation étaient de plus en plus influencés par les travaux des logiciens et d'autres Gens de l'Hérésie qui par la suite prirent l'habitude de créer beaucoup de doutes pour les utiliser contre nous (les Ahl Us Sunnah). Si nous les avions laissé faire ils auraient convaincu de nombreuses personnes faibles et ignorantes parmi les Musulmans ainsi que les juristes et les savants négligents ; la croyance saine aurait été alors altérée et des égarements auraient été introduits. Des innovations blâmables et des hérésies se seraient alors répandues. Il n'était pas possible pour un simple individu de leur répliquer et il y avait des risques que leur mots ne soient pas compris par tous, car les gens ne s'y intéressaient pas eux-mêmes.
Le point de vue des innovateurs peut être uniquement réfuté par quelqu'un qui les comprends. Tant que l'innovateur n'est pas réfuté, sa croyance devient dominante : les ignorants, les rois, les dirigeants, et ceux en charge de la population se mettent à croire alors que les paroles prononcées par l'innovateur sont véridiques. C'est ce qui s'est justement passé dans plusieurs contrées dans lesquelles les gens avaient moins d'aspirations [aux sciences religieuses] si on les compare aux gens des générations précédentes. A cause de cela, il était devenu obligatoire pour les gens par le biais desquels Allâh à préservé la croyance de Ses croyants vertueux de repousser les doutes émis par les hérétiques. En effet la récompense octroyée est de loin plus grande que la récompense accordée à un soldat combattant dans le sentier d'Allâh. »
”
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تقي الدين السبكي
“
Je n'ai jamais vu le Sheikh Ahmed, qui était encore très peu connu à l'époque déjà lointaine où j'étais en Algérie [à Sétif, durant l'année scolaire 1917-1918], et d'ailleurs je n'ai pas eu l'occasion d'aller dans la province d'Oran; c'est seulement beaucoup plus tard que je suis entré en correspondance avec Mostaganem par l'entremise de Taillard. Quant au 1er voyage de Sh.[eikh] A.[ïssa] [F. Schuon], voici ce qu'il en est exactement : quand il m'a annoncé qu'il partait pour l'Algérie, sa lettre m'est arrivée trop tard pour qu'une réponse puisse encore lui parvenir avant la date de son départ, de sorte que je n'ai pas pu lui donner alors une indication quelconque; tout ce que j'ai pu faire et ce que j'ai fait était d'invoquer pour lui la barakah de Sidi Abul-Hassan [ash-Shâdhilî], en demandant qu'il soit conduit auprès du Sheikh Ahmed, et c'est ce qui est arrivé en effet, à la suite d'un ensemble de circonstances assez singulières comme vous le savez; je dois dire que lui-même n'a jamais rien su de cela, car j'ai trouvé inutile de lui en parler. Pour ce qui est de la suite, c'est lui qui me l'a raconté la 1re fois qu'il est venu ici: à son arrivée, il n'a pas pu voir le Sheikh Ahmed qui était souffrant, et ceux qui l'ont reçu lui ont déclaré que, ne le connaissant pas, ils ne pouvaient pas l'admettre à séjourner à la zawîyah; au cours de la conversation, il lui est arrivé de prononcer mon nom, je ne sais à quel propos, et l'attitude à son égard a changé aussitôt : on lui a dit alors qu'on venait justement de recevoir une lettre de moi le jour même, et, bien que naturellement il n'y ait eu dans cette lettre rien le concernant, cette coïncidence a été interprétée comme un signe favorable, de sorte qu'on l'a autorisé à rester. Quelques jours plus tard, il m'a écrit pour me faire savoir où il était, mais il ne savait pas encore de quoi il s'agissait en réalité ni ce que c'était que la tarîqah; c'est en lui répondant que je lui ai donné des explications qui l'ont déterminé à demander son rattachement; il ne s'agit donc pas d'une lettre qui lui aurait été renvoyée de France comme vous l'avez entendu dire, puisque je n'avais pas pu lui écrire avant son départ. Vous voyez par tout cela que je pourrais bien dire, sans exagération, que sans moi il n'y aurait jamais eu de Sh. A. ! - Je vous disais la dernière fois qu'il n'y avait aucune différence entre son cas et celui des autres moqaddem qui ont cessé d'entretenir des relations avec Mostaganem; il y en a cependant une qui, en un certain sens, serait à son désavantage : c'est que les autres avaient été nommés par le Sheikh Ahmed, tandis que lui ne l'a été qu'après sa mort et par le Sheikh Adda.
16 septembre 1950
[Cahiers de l'Unité n°13, Stanislas Ibranoff, René Guénon et la tradition hindoue par Renaud Fabbri]
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René Guénon
“
Je veux vous dire qu'il y a dans ce monde des âmes fabuleuses dont on ne soupçonne pas l'existence. Leur destinée a permis de changer le cours de votre histoire. Certains êtres sur votre terre ne sont pas encore conscients de leur force ni de leur pouvoir, car ils ont oublié leur origine, leur source, leurs racines...
Avant de vous raconter l'éveil de ces jeunes à leur précieux don, je souhaite que vous réalisiez qu'ils ne sont pas différents de vous. Vous êtes aussi des élus accomplissant chaque jour des merveilles dont les échos se répercutent partout dans le cosmos. La venue de ce livre dans votre vie n'est pas le fruit du hasard. Il est temps de vous reconnaître, et d'accepter que vous êtes l'un d'eux. C'est le moment de diffuser votre lumière et de la joindre à celle des autres, afin que votre monde puisse se déployer, telle une étoile éclairant l'univers! - L'archange Michel
”
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Lyne Drouin (Mikaelle Angel - Le cercle des initiés (French Edition))
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search rankings
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Car l’incapacité à s’attaquer aux problèmes structurels s’accompagne d’une surexposition du trivial, encouragée par un système médiatique qui a perdu la tête et qui, fidèle à la logique du marché, en est venu à préférer monter en épingle des conflits futiles plutôt que d’analyser des problèmes réels, surtout en période de baisse des parts de marché de l’audiovisuel.
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”
David Van Reybrouck (Contre les élections)
“
Rêve de sang
Le temps est venu où, la nuit, je baigne dans la sueur.
Le rêve avertit, toujours, sans cesse, très coloré
en rouge : les murs sont de sang.
Les murs pour lesquels mon père, noir et fou, est mort
brûlé.
À présent, là-bas, une race blonde, privée de douleur,
prépare, sans violence, son silence.
Je glisse les mains sous la porte qui, autrefois,
m'enfermait avec le fils dans le lieu enseveli
dans mes propres poumons, entre mes cuisses
malades et humbles qui cachaient la peur : par plaisir.
Mais le plaisir, à présent, est un vase noir dans lequel
j'égoutte mes longues larmes hors de la grotte obscure
de la mort ; car la mort est une grotte dans laquelle
le temps est devenu l'esclave, enchaîné, qui se tait.
Au-delà, la forêt de bouleaux, immuable.
(traduit du roumain par Alain Paruit)
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Angela Marinescu
“
Dans la traduction de Mario Roques (in Âmes en peine, 1946), La rue de l’enfance :
II.
Quand est venu au monde mon plus jeune frère, la rue l’attendait à la porte. Il ne savait pas : il était si petit !
Sa demeure, alors, était un berceau blanc ; les mains de sa mère étaient la seule rue par laquelle il pouvait passer ; les yeux de sa mère, les seules fenêtres par lesquelles il pouvait voir. Alors, il savait seulement pousser des cris, et on l’appelait le Prince qui piaille.
Bien du temps à passer avant qu’il ne commence à marcher à quatre pattes dans le moelleux domaine du tapis.
Là, il a vagabondé en liberté, en compagnie d’un agnelet de bois à roulettes, au corps dodu et sombre comme un raisin de laine. Il le conduisait à travers les prairies de tissu, mais on aurait dit que le berger c’était plutôt le petit agneau, car il ne faisait que regarder, tandis que l’enfant semblait brouter le tapis, en mâchonnant.
Là, il s’est égaré à travers la forêt de pieds de chaise et de tables, repaire des ours, des loups, des tigres et d’autres animaux sauvages de peluche ou de carton.
Là, il a aperçu les premiers oiseaux et il a entendu les premiers gazouillements. C’était les mouches et leur bourdonnement.
Là, il a peiné en vain pour passer les collines de tabourets, sous lesquels le chat se taillait un tunnel. Combien de fois la queue du matou, telle une fumée blanche, n’a-t-elle pas provoqué sa colère d’enfant !
Là, ses yeux se sont émerveillés à regarder dans l’âtre la forêt d’or des flammes qui peu à peu s’apaise, se transforme en automne cuivré et se répand en grenades couleur de rubis pour mourir sous la cendre.
”
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Ionel Teodoreanu (Uliţa copilăriei; În casa bunicilor)
“
Je m'appelle Ficuța–diminutif roumain de Sophie–ou plutôt, je m'appelais ainsi, car je suis morte. Disparue de ce monde depuis plus d'un demi-siècle déjà, assassinée sans pitié par des Allemands en mer Noire.
Je dis bien : par des Allemands et non par des Nazis, car le carnage a été perpétré par une unité de la marine germanique, froidement et en pleine connaissance de ce qu'elle anéantissait ainsi plus de 300 vies d'enfants et d'adultes–pour l'unique raison de notre naissance dans des familles juives…
Les morts ne vivent plus, physiologiquement du moins. Mais moi, je suis privilégiée – je ne suis certainement pas la seule dans ce cas. J'ai vécu intensément depuis cette nuit terrible du 5 août 1944, à travers mes parents et mon frère que j'ai torturés malgré moi par le souvenir, rappel constant des conditions atroces dans lesquelles j'ai quitté la vie terrestre. Je ne suis même pas sous terre, puisque je n'ai pas de tombe.
Mon corps n'avait vécu que 19 ans lorsqu'il fut déchiqueté par des bombes allemandes, troué par des balles des mitrailleuses maniées par des marins germaniques, consumé par les flammes de l'embrassement qu'avaient déclenché à bord du Mekfure les projectiles allemands, noyé, englouti par les flots de la mer Noire, dévoré par les poissons…
Je ne suis nulle part, mais j'ai habité ensuite à tel point mes parents et mon frère qu'il me semble avoir bénéficié d'un prolongement quasi-physiologique. Ce dernier dur encore aujourd'hui à travers mon frère après la disparition de nos parents qui ont quitté, eux aussi, ce monde, meurtris qu'ils étaient, atrocement affligés par mon assassinat, malheureux comme les mots ne peuvent le dire, jusqu'à leur propre fin.
Je m'appelle donc Ficuța. Je suis venue au monde un soir de 1925, le 21 mars, jour du printemps, à Bucarest, strada Justiției (rue de la Justice, nom que je n’appellerai pas « prédestiné »).
Et voici le témoignage que je voudrais confier à tous ceux qui ont la chance de vivre en paix dans un monde meilleur que celui damné qui fut le mien, le nôtre. N'oubliez pas que ce qu'est le passé pour vous fut le présent pour nous, êtres disparus dans la tourmente. Pour nous, l'indicible souffrance n'appartient pas à l'histoire. Nous l'avons vécue et en sommes morts.
Je donne maintenant mandat à mon frère pour dévider devant vous le fil de ma triste histoire, de mon existence et de ma mise à mort.
(Mandat posthume)
”
”
Albert Finkelstein (Etre Ou Ne Pas Naitre: Chronique de L'Holocauste En Roumanie)
“
Quand tout change pour toi
la Nature est la même
Et le même soleil se lève sur tes jours.
Ami
Vous êtes mort pour mon amour
Et je meurs, ami, de tendresse
Car je n’ai pu venir à temps
Ni n’ai pu forcer le destin
Pour vous guérir de votre mal.
Si je fusse à temps venue
La vie je vous eusse rendue
Et parlez doucement à vous,
De l’amour qui fut entre nous.
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