LATLANTIQUE POUR UN CARNAVAL BRESILIEN (CANNELLE AUTOUR DU MONDE t. 2) (French Edition)

The White House is confident that, with the US voting in favor, the motion will be passed by an overwhelming majority and therefore be binding on the Israeli government. To show the administration was in earnest, senior US officials sat down with their French counterparts in Paris last week to sketch out the general outline of this motion. Incorporating a target date in the language would expose Israel to Security Council sanctions for non-compliance. It was indicated by the American side in Paris that the Obama administration would prefer to give Netanyahu a lengthy though predetermined time scale to reconsider his Palestinian policy or even possibly to broaden and diversify his coalition by introducing non-aligned factions or figures into such key posts as foreign affairs.

Maximilien est avant tout personnel. Couthon, Saint-Just, Le Bas. Robespierre le tenait pour improbe. Avait-il tort ou raison? Tout cela froissait Robespierre. Brusquement, le culte de la Raison oscilla sur ses autels. Les dogmes triomphaient avec le pontife. Tout — une heure — lui sembla soumis. Il faut un ciel: Une enfant fut saisie dans la cour des Duplay, porteuse de deux petits couteaux. Il en avait conscience. Il ne lui en fallait plus commettre. Les opposans tremblans se turent. Maximilien partit, croyant tenir ses vengeances. Ces malheureux voulaient bien livrer la France, mais ils ne voulaient pas se livrer.

Maximilien commit la faute de laisser planer les craintes sans rassurer la masse. Ces six semaines, — du 23 prairial au 8 thermidor, — sont affreuses. Le mot est juste. Sous le soleil de Messidor, la ville morne attendait: Tous redoutaient tout, des sacristies aux lupanars. Il compromit Robespierre en en faisant partout des gorges chaudes. Mais, vraiment, on en avait assez en France. Encore faut-il que ces professeurs ne coiffent point trop ostensiblement la tiare et ne transforment pas la tribune en chaire pontificale.

Huile sur toile Lieu de Conservation: Centre historique des Archives nationales Paris ; site web Contact copyright: In this Spring, all the great names which had embodied, one after the other, the revolutionary ideals have disappeared in the torment: So great is his power now, that to have any opinion at all is a crime of lese-Revolution.

Since obtaining the head of Louis XVI, he seems to be invested with a sort of absolute power, a divine right. Without a debate, with no interrogation, no discussion and without anyone to defend him, he had wanted to throw the King into the common grave. When, after having voted for death, the Convention came to its senses, terrified at what it had just decided, he demanded an immediate execution.

To succeed in this, he had the public tribunals of the Assembly invaded by his friends the sans-culottes. Of course, no-one likes him. There are those who hate him because he has made them vile through the fear that he inspires. There are those who admire him fearfully, like the Ancients who bowed down before the omnipotent demiurge.

But without really liking him. When he, himself, will follow the tragic path of the King, in a cart, an immense cry of joy will rise from the little people of Paris. He has always been alone, since childhood, and the sceptre of death that he brandishes always higher, isolates him more every day. Two men only can still enter as they like the door of the living god. The handsome Saint-Just, whose principles sharpen every day the blade of the guillotine, and the frightful Couthon, the paraplegic, the blue shadow of the machine, when a gendarme carries him to the tribunal to designate the next victims….

Everyone is waiting to see how the High Priest is going to organize the next part of the sacrifice. For a whole month, a great silence settles on Paris, troubled only by the cries of the executed. The Convention, the clubs, the army, the Commune and even the revolutionary tribunal, remain quiet…. He is wearing his sacerdotal clothes, a sky blue riding-coat and white stockings. In particular, that of Fouche, who feels his stony heart starting to liquefy…. Robespierre is more nervous than usual. Now, his voice swells, and he climbs over the cadavers, toward the high metaphysical regions, where the Assembly has trouble following him, at first.

By degrees, he asks the Deputies to recognize the existence of a. His speech, which at the end rises in a passionate plea for a regenerated Humanity, is welcomed by unending applause. Couthon spurs his gendarme mount and proclaims that this great piece of literature must be displayed throughout the whole country. That it should be translated into all languages, too, and diffused throughout the whole universe.

The fabulous decree which institutes in France a new religion and proposes a festival in the style of the celebrations of Antiquity, is voted with enthusiasm and without any discussion. The French people welcome back a divinity. For months, the churches had been profaned. Mountain decors peopled with mythological characters symbolising Reason had been built in them. God was now being re-installed under the name of Supreme Being.

But perhaps this will eclipse in a brilliant manner the red reflects of the guillotine, of which everybody is secretly very tired. To bring God back to Earth, Robespierre engages the most gifted director, the painter David, who will soon plant the scene of other festivities, this time imperial…. The gigantic works are hastily started.

On the terrace of the Tuileries Palace, a colossal amphitheatre, whose floor completely covers the ornamental lake, begins to grow. Cyclopean statues rise above the formal French gardens, which have become the Jardin national. Robespierre has chosen the Sunday which, according to the former Roman Catholic rites, was Pentecost.

On the Champs-de-Mars, the Holy Mountain is nearly finished. A river seeps from it, snaking between Etruscan tombs in the shade of an oak tree, and an antique altar, a pyramid, a sarcophage and a temple with twenty columns, complete this mythology. It takes only a month for a swarm of ditch-diggers, masons, carpenters and artists of all kinds, to finish this unusual church. A map with all the details of the organization, which had to be strictly respected, was printed and distributed to the people of Paris.

At the crossroads, the musicians who had composed the hymns, Gossec, Mehul and Cherubini, rehearsed and taught their chants to the assembled crowds. Experts in solemn occasions, the Italians have come to help, and the great firework master of ceremonies, Ruggieri, has installed the mines which are to reduce to ashes the statues which symbolise the major vices of the old times, atheism in particular. Hardly any notice is taken, amongst all the hammering and sawing, of the rumbling of the carts which, on the other side of the Seine, are carrying hundreds of people to the guillotine. And here, at last, is the astonishing day of 8 June In this early morning, he adjusts with care the uniform, whose view turns suspects icy cold: It is not a good idea to be absent from the Grand-Mass in the parish of the terrifying curate who walks in front of his parishioners, carrying a sheaf of wheat ears.

On the Tuileries terrace, the Conventionnels, dressed in dark blue, are already assembled in the amphitheatre. On their hats, they wear tricoloured feathers, and they, too, brandish wheat ears, mixed with artificial cornflowers and poppies. The young men arrange themselves in a square around their Section flag, and mothers, who carry bouquets of roses, hold the hand of their daughters dressed in white tunics. When he arrives at the highest part of the theatre, a salvo of artillery explodes. Pale, extatic, his body stiff, Robespierre takes a deep breath. The whole time that he takes to descend to the wooden floor over the lake, five hundred thousand Parisians give him an ovation.

Then they see the statue of Atheism go up in flames, replaced by that of Wisdom. Unfortunately, this papier-mache allegory also has a singed forehead, and its head is crooked. When Robespierre regains his place, the Conventionnels, sure of making people laugh, cry out:. And suddenly, for the High Priest of the new cult, the day darkens, heavy with fateful signs.

The Convention surrounds the Liberty float which disappears under an enormous tricoloured banner carried by Childhood decorated with violets. Virility follows, decorated with oak leaves, beside Adolescence, distinguished by myrtle. Old Age, decorated with grape-bearing vines, closes the procession. Behind them, comes the float of the blind, singing hymns to the divinity. Within the procession, the Deputies look at their little bouquet and find themselves ridiculous. Luckily, Robespierre walks far up front, which allows the Conventionnels to relax.

He can hear the Deputies openly insulting himself and his God….

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Very, very slowly, the procession arrives at the foot of the Holy Mountain. The Conventionnels climb it, and each finds his place on its flanks. The crucial moment has arrived. Spread out over the square, whose black soil has not yet finished absorbing the blood of its victims, the crowd feasts and sings. His hosts are very simple people. When he arrives in the little lodgement, they welcome him with cries of joy and congratulate him on this immense, this indescribable triumph. Calm, impenetrable, Robespierre tells them in a low voice:.

From 8 June, the day of the Festival of the Supreme Being, Robespierre will have fifty more days to live. As well as a premonition, it was an act of lucidity that he made with this prediction. He knew, that day, that he was totally misunderstood by the Conventionnels. Right from the beginning of the Revolution, Robespierre had tried to stop the dechristianisation of France. It is in this sense that Michelet was able to say of Robespierre:. The 8 June festival gives a fairly precise idea of the religion that Robespierre wanted, but did not have the time to develop.

Four days after the festival, perhaps disappointed by the attitude of the Conventionnels, he disappeared, only reappearing at the Convention one month later. This was enough time for Fouche, Barras and his friends, to dig the hole into which he would fall on 9 Thermidor. Stefan Zweig writes of Robespierre:. It was not the god of the christian religion that he wanted to install, of course. This was his great dream. He succeeded in giving it body for a few hours by getting five hundred thousand French people to live a day in the fashion of Antiquity.

It is for this reason that he was accused on 9 Thermidor of taking himself for a divinity, and was made to look ridiculous. He would not have the time to correct this. And everyone knows that, in France, you can die from being ridiculous…. Et puis voici Robespierre! How the end of Sukkot morphed into Shemini Atzeret and Simhat Torah From a ceremony winding down Sukkot to a celebration of the weather to dancing with the Torah scrolls — this holiday keeps reinventing itself.

The day after Sukkot is a distinct Jewish holiday called Shemini Atzeret. Shemini Atzeret is both identical to the Jewish holiday of Simhat Torah and distinct from it — depending where one lives. Shemini Atzeret seems to have been a relatively late addition to the Jewish calendar.

It may have been entirely unknown in First Temple times, going by the fact that the few mentions of it in the bible are in sections considered to be later additions, which were most likely written during the Babylonian Captivity BCE. The first mention of Shemini Atzeret is by Nehemiah: And they kept the feast seven days; and on the eighth day was a solemn assembly.

The Bible provides scant information on how Shemini Atzeret was marked or what it meant. Rabbinic literature is a little more enlightening on the nature of the holiday during the Second Temple period: That would seem to indicate that at least originally, the holiday was simply a closing ceremony for Sukkot, with everyone meeting in the Temple and saying their goodbyes.

Not so, say the rabbis: Plus, the sacrifices for Sukkot and Shemini Atzeret are listed separately. If this holiday seems to have been short on content when the Temple was still around, the situation became even more dire after Titus destroyed the Temple and Jerusalem in 70 AD.

No longer could sacrifices be offered up to God. No longer was there a king to send the Jewish people home after pilgrimage. This was a period in which Judaism was forced to reinvent itself. From a religion centered on the one Temple led by Zadokite priests, Judaism became a religion centered in synagogues wherever they might be. Worship was led by Pharisee rabbis, and it was up to them to pour new content into Shemini Atzeret, lest the holiday disappear completely. The new form of Judaism that took shape over the centuries that followed — centuries covered in the Mishnah and the Talmud — saw a shift in emphasis.

Instead of worshiping through sacrifice in the Temple, Jews began praying in synagogues. Instead of venerating the Temple in Jerusalem, Jews had a new portable temple — the Torah itself. This metamorphosis would, over time, give new meaning to the holiday. The Jewish daily prayer that took form during this time, the Amidah or Shemone Esrei, included a benediction for rain: The rabbis decided that Shemini Atzeret — taking place at the start of the fall, when precipitation may begin again — would be a good time to switch back to rain.

Thus the holiday became associated with the start of the rainy season, and much of the additional praying done for the holiday centered on the theme of weather. A sukkah in Tel Aviv. As we have said, the Torah itself became a central focus of the Jewish religion after the destruction of the Temple, and it became the custom to read a different portion of the Bible each week. During Talmudic times, two competing systems took form.

The Palestinian system involved shorter weekly portions read in a three-year cycle. The Babylonian system was based on longer portions completed in an annual cycle. The Babylonian system eventually won and is the system used today. This cycle, the rabbis of Babylonia decreed, ended and began on the second day of Shemini Atzeret.

Where did this second day came from, since up to now the holiday we were discussing was a one-day affair? Well, due to the intricacies of the Jewish calendar, all Jewish holidays except for Yom Kippur were given an extra day outside of Israel — so that if you got the count wrong, you would still be celebrating on the right day too. Thus, when eventually the Babylonian annual cycle was adopted in the Holy Land, probably in the 13th century, the cycle began and ended a day before the rest of the world, on the first and only day of Shemini Atzeret.

This difference between Israel and the Diaspora exists to this day. This name first appears in the 7th century CE, but only became commonly accepted in the 10th. It gradually evolved from Shemini Atzeret. It was in the Diaspora, where Shemini Atezret stretched two days, that the two holidays started to become distinct. Shemini Atzeret became more and more about the rain and Simhat Torah became more and more about the Torah.

Different traditions began to appear in different congregations; some vanished, others took hold and are a part of Simhat Torah to this day. Example of traditions that started appearing in the Middle Ages and are now universally observed by Jews the world over are the special honor given to the person who reads or recites the benediction before someone else reads for him the first and last parts of the Torah. In many congregations, these people are expected to give a hefty donation to the synagogue and hold a celebration at their home after the prayer service. In all communities the Torah scrolls are taken out and paraded around the synagogue accompanied by dancing, singing, waving of flags and just general jubilation.

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It is a very joyous event. La mort est notre compagne de tous les instants: La Bible se substitua? Retirez la fiction et il ne reste rien. Ce livre est une histoire de J? Les familles musulmanes de J? Toutefois, ils ne repr? One City, three Faiths?? Je me suis fix? En revanche, les religions et leurs miracles ont eu un impact ind? En ce qui concerne les? On a longtemps consid? Sur le conflit actuel au sujet de la cit?

Les travaux de Said ont pouss? Lloyd George, Balfour, Churchill et leur ami Weizmann pour la simple raison que son influence a?

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