Tuesday, March 30, 2010

Identité nationale? Génie français?

cette variété de coq Nègre-soie (sic) pourrait,
renommé Coq Black Blanc Beur,
devenir l'emblème affiné de la France

On entend parler du débat en France à propos de son identité nationale. Depuis les Etats-Unis, cela semble une absurdité. L'identité nationale est un infime point sur une tangente qui coïncide une fraction de seconde avec la courbe du changement. La France est constituée d'un territoire aléatoire sur le globe, taillé au gré des batailles gagnées, puis perdues, puis gagnées, des colonisations, des mariages, des cadeaux (Napoléon a offert la région de Neuchâtel à la Suisse, un acte si peu typique pour ce conquérant qu'il attise ma curiosité, il va falloir que je m'en occupe.). Par bonheur, ses habitants viennent, changent, émigrent, immigrent, qu'ils arrivent d'Italie comme dans les années 30, du Mahgreb, du Sénégal, de la Chine. Avec les Français, ils constituent la France contemporaine. La référence à Edouard Glissant est-elle nécessaire? Ces brassements enrichissent une culture, au lieu de la menacer.

Et le mot dans toutes les bouches juste après "identité nationale", c'est l'intégration. Entendu sur France Culture: oui, cette jeune femme d'origine chinoise travaille dans une compagnie française, elle est complètement intégrée. Sous-entendu, elle promène son petit chien, elle discute des bienfaits de la magnfique culture française, elle fait la queue à la boulangerie pour acheter sa baguette. Mais si l'intégration est aussi souhaitable, pourquoi les Français n'apprendraient pas le mandarin pour lire la magnifique oeuvre littéraire écrite dans cette langue au cours des siècles? Pourquoi ne porteraient-ils pas des boubous de temps en temps? Une intégration dans les deux sens. Quand les Italiens sont arrivés à la cour de France au XVIIème siècle, apportant leur raffinement avec eux, il a été immédiatement adopté par Paris. Personne n'a crié à l'identité nationale. J'ai vu, près de l'Odéon, une femme française expliquer avec animation à une femme africaine comment faire le pot-au-feu, hachant de la main les légumes pour mieux démontrer. Oui, pourquoi pas, il est peut-être très bon son pot-au-feu, mais aurait-elle écouté avec autant de ferveur la recette du riz au poisson et arachides?

Quant à la question "Le génie français est-il en déclin?", elle trouve apparemment une réponse dans un hyperlivre, qui s'appelle "Le sens des choses". Je devine la direction que prend ce sens et ne me ruerai pas pour l'acheter.


Contribué par - - Arabella Hutter

Saturday, March 27, 2010

Le soutien à MCUR s'amplifie!!

De temps en temps, l'Etat, qu'il soit français ou autre, se fend d'un projet miraculeux qui fait rêver d'un monde mieux intégré... Qui prouve que l'audace et l'imagination sont parfois récompensés, plutôt que le conservatisme et le pusillanisme...

http://www.temoignages.re/de-nouveaux-et-nombreux-soutiens,42451.html


Soutiennent (entre autres) le projet MCUR:

• Mme Martine Aubry, Secrétaire générale du Parti socialiste

• Mme Marie-George Buffet, Secrétaire générale du PCF

• Jean-Marc Ayrault, Député-maire de Nantes

• M. Marc Augé, anthropologue (France)

• M. Germain Viate, conservateur général du Patrimoine (France)

• M. Achille Mbembe, historien et philosophe (Afrique du Sud)


• Maryse Condé, professeur émérite, commandeur des Arts et Lettres, marraine de la MCUR

• Michel Collardelle, conservateur en chef du Patrimoine, parrain de la MCUR.

• Sarat Maharaj, historien de l’art, parrain de la MCUR

• Isaac Julien, parrain de la MCUR.

• Lilian Thuram.

• Milton Guran, anthropologue (Brésil) :

• Marc Cheb Sun, rédacteur en chef de “Respect mag” :

• Irène Frain, écrivain.

• Jean Jamin, anthropologue, directeur d’études à l’École des Hautes Études en Sciences Sociales, secrétaire général de la Rédaction de la revue “L’Homme”.

• Doudou Diene, rapporteur à l’ONU.

• Gilles Gauvin, historien, professeur des collèges, écrivain.

• Mark Nash, professeur au Royal College of Art à Londres.

• Dr K. Madavane, professeur à l’Université Jawarharlal Nehru.

• Thérèse Kaufmann, Institut européen pour les politiques culturelles progressistes.

• Hubert Gerbeau, historien.

• Marcel Dorigny, historien.

• Ann Banfield, professeur à l’Université de Berkeley.

• Catherine Coquery-Vidrovitch, historienne, professeur émérite, Commandeur de la Légion d’Honneur.

• Benjamin Stora, historien, professeur à Paris 13, directeur de l’Institut Maghreb-Europe.

• Les membres du groupe de recherche ACHAC (Association pour la connaissance de l’histoire de l’Afrique contemporaine).

• Florence Boyer, chorégraphe.

• Stéphane Hoareau, poète, écrivain.

• Catherine Coquio, professeur de Littérature comparée (Poitiers), présidente de l’Association internationale de recherche sur les crimes contre l’humanité et les génocides.

• Fabienne Gay-Vial, directeur général CAMàYEUX

• Patrick Saingainy, journaliste.

• Sylvie Robic, maître de conférences, littérature, Université de Nanterre.

• Gaëlle Naegellen, chercheuse.

• Catherine M. Sousslof, professeur, Université de British Columbia (Canada).

• Christiane Succab Goldman, réalisatrice.

• Marie-Claude Lui Van Sheng, réalisatrice et productrice.

• Dan Ferrand-Bechmann, sociologue, professeur des Universités.

• Debarati Sanyal, Université de Berkeley.

• Lisa Weeden, chair, Sciences politiques, Université de Chicago.

• Nicolas Bancel, historien, professeur des Universités, Lausanne (Suisse).

• Vijaya Rao, professeur, Université Jawaharlal Nehru (New Delhi).

• Dhir Sarangi, professeur, Université Jawaharlal Nehru (New Delhi).

• Catherine Barat-Marimoutou, enseignante dans le second degré (La Réunion).

• Félix Marimoutou, professeur agrégé, Université de La Réunion.

• Julien Blaine, artiste (France).

• Frédérique Hélias, doctorante, Université de La Réunion.

• Ketty Lisador, artiste (La Réunion).

• Daniel-Henri Pageaux, professeur, Université Paris III, co-directeur de la
Revue de Littérature comparée, membre correspondant de l’Académie des Sciences de Lisbonne.

• Valérie Magdelaine-Andrianjafitrimo, maître de conférences, Université de La Réunion.

• Dominic Thomas, directeur d’études françaises et francophones, Université de Californie (Los Angeles).

• Zerbanoo Gifford, directeur, Centre ASHA, Londres.
.• Dan Ferrand-Bechmann, sociologue, professeur, Université Paris 8.

• Aude Désiré, responsable de la Médiathèque CDDP 94 Espace Aimé Césaire, Créteil.

• Elsa Dorlin, maître de conférences, Université Paris 1 Panthéon Sorbonne.

• Dolores Pourette, anthropologue (France).

• Anza Karei Plaiche, doctorante, Université de La Réunion.

• Pep Suribos, écrivain, philosophe, Barcelone.

• Marcel Bolon (La Réunion).

• André Rober, poète, écrivain (France).

• Camille Mauduech, réalisatrice.

• David Picard, Senior Research Fellow, Universidade Nova de Lisboa
(Portugal).

• Claire Guillaume, documentaliste (La Réunion).

• Animesh Rai, chercheur (Inde).

• Stéphane Pradines, Institut français d’archéologie orientale, Le Caire.

• Jeanne Moisand, professeur d’histoire.

• Natacha Pugnet, critique d’art, Université de Provence.

• Hervé This, physico-chimiste INRA, directeur scientifique de la Fondation Science&Culture Alimentaire, Académie des Sciences (France).

• Pascal Blanchard, historien, Achac (France).

• Rada Ivekovic, écrivain, chercheuse (France).

• Marie-Claude Smouts, directrice de recherche honoraire, CNRS/Sciences
Po/CERI, Paris.

• Idriss Kathrada, consultant.

• Trica Danielle Keaton, professeur associé, African-American and Diaspora Studies, Vanderbilt University (États-Unis).

• Christopher L. Miller, professeur, Université de Yale (États-Unis).

• Isa Massu, artiste.

• Philippe Zourgane, architecte, maître de conférence ENSAPVS (France).

• Jean-Yves Rochoux, économiste (La Réunion).

• Therese Kaufmann, co-directeur de l’European Institute for progressive cultural policies.

• Christine Van Assche, conservatrice en chef, service Nouveaux médias, Centre Pompidou

• Florence Boyer, directrice artistique, Compagnie de danse contemporaine créole, Artmayage Réunion.

• Lloyd Desbrisay, architecte, New York.



Contributed by - - Arabella Hutter & Animesh Rai

Tuesday, March 23, 2010

support multiculture in Reunion/soutenir la pluriculture de la Réunion

Ce blog bilingue a souvent célébré la rencontre de cultures dans l'esprit de la philosophie d'Edouard Glissant. La Réunion a la chance de réunir plusieurs cultures sur son territoire, créant un héritage unique. Soutenons-le. Voyez lettre ci-dessous issue du comité de soutien à MCUR et lien à la pétition de soutien à la Maison des Civilisations et de l'Unité Réunionaise MCUR.

This bilingual blog has often celebrated multiculturalism. In Reunion several cultures have met to create a unique heritage. Let's support it. See letter and link below to the petition of support for the MCUR.

http://www.mesopinions.com/detail-petition.php?ID_PETITION=89559dee528501bab27b3b96336b0282

"Auteur : soutienmcur@gmail.com
Comité de soutien à la Maison des Civilisations et de l'Unité Réunionnaise (MCUR)

A l'attention de : Monsieur le premier ministre


Monsieur le Premier Ministre,

L’État français a, par la voix du Chef de l’État et par la vôtre, plusieurs fois affirmé son soutien entier au projet de la Maison des civilisations et de l’unité réunionnaise. Or, le candidat UMP élu le 21 mars à la tête du Conseil Régional de La Réunion a publiquement affirmé sa volonté de « mettre un coup d’arrêt au projet de la MCUR. »

Monsieur le Premier ministre, nous sommes profondément choqués et inquiets. Nos contacts avec l’équipe projet de la MCUR nous ont démontré le sérieux de leur travail, sa profondeur scientifique, son respect de l’impartialité. Nous avons été témoins de la qualité de leur travail, de leur respect de la vérité scientifique, de leur engagement éducatif et de leur volonté de construire un lieu pour toutes et tous et où toutes et tous auront une place.

Nous espérons, Monsieur le Premier ministre, que le gouvernement français que vous dirigez saura réaffirmer la nécessité de ce projet.

Veuillez recevoir, Monsieur le Premier ministre, l’expression de mes sentiments les plus respectueux.


“Sir,
We have learned that the MCUR project is threatened to be cancelled by the newly elected president of Reunion Island Regional Council. We will be extremely surprised that the government of the French Republic would support such a decision. Cultural centers are, in our times, sites of debates, exchanges, mixing, multiculturalism and citizenship.

We know the work of the scientific and cultural team of the MCUR led by Françoise Vergès, the quality of its work, its objectivity, its openness to new cultural forms. It has been instrumental for the inscription of maloya to the World Intangible Heritage list. We cannot believe that, when everywhere cultural center are proving to be sites of creativity, of economic development, of research, you will allow the MCUR to be cancelled and that you will agree to the denial of twenty young Reunionnese’s work and commitment.

Sincerely yours."

Vous trouverez ci-dessous le lien d'une vidéo présentant des interviews à propos de MCUR.
Below a link to a video featuring interviews about MCUR.

http://www.clicanoo.tv/video.php?id=3959&p1=1&p2=2

Contributed by/contribué par - - Arabella Hutter & Animesh Rai

Monday, March 22, 2010

Quick, a small piece of Thomas Bernhard!

autoportrait, Joseph Beuys
I have a few blog entries in the brewing pot. In the meantime can't help sharing the first paragraph of "Wittgenstein's Nephew" by Thomas Bernhard. Who would not want to read the rest of the book after this avant-taste?

"In 1967, one of the indefatigable nursing sisters in the Hermann Pavilion on the Baumgartrerhöhe placed on my bed a copy of my newly published book "Gargoyles", which I had written a year earlier at 60 rue de la Croix in Brussels, but I had not the strength to pick it up, having just come round from a general anesthesia lasting several hours, during which the doctors had cut open my neck and removed a fist-sized tumor from my thorax. As I recall, it was at the time of the Six-Day War, and after undergoing a strenuous course of cortisone treatment, I developed a moonlike face, just as the doctors had intended."

Brilliant. Bernhard takes every rule of literature and breaks it.

Contributed by - - Arabella Hutter

Tuesday, March 16, 2010

Ananda Ranga Pillai's diary: conflict in church


Here is another entry from Ananda Ranga Pillai's diary. I find the relationship between the French and the locals in regard to religion very interesting. Opacity of the relation, would say Glissant? I am not attempting to translate it into French, I don't feel qualified. And I am still hoping to post the entries in Tamul and have, for a while, a trilingual blog! Above a church in Pondicherry which could be the one mentioned in entry.

"Saturday, 16thi October 1745, or Srd Arppisi of Krodhana.—At 8 this morning the church was the scene of a remarkable occurrence. The priest of Karikal, who is on a visit to Pondichery, noticed the distinction made between the Pariah and caste Christians when attending to perform their devotions. A wall has been erected, as a barrier, on the northern side of the interior of the church. On one side of this, the Pariahs collected for worship, and on the other, caste Christians, Eurasians, and Europeans, assembled. during the service. This privilege was obtained by the Native Christians at some former time ; and the distinction of castes has been maintained up to now. The priest of Karikal, however, was offended at this
and instigated the Pariah Christians living at the Pan in Paracheri, the Big Paracheri, the Burning-ground Paracheri, and the Ozhandai Paracheri ; and also the other Pariah and toti, or village service Pariah Christians, to remonstrate. They all went in a body to His Reverence the senior priest, and complained in these words: " If we are really your disciples, it behoves Your Reverence to treat us all alike. The Lord makes no distinction amongst his worshippers. The caste Christians have, however, thought fit to keep us without the pale, and you have acceded to their demand. We submit that this is a partial proceeding, and we request an explanation at the hands of Your Reverence." The priest, having listened. to all this, declared that their complaint was just, and immediately ordered the demolition of the barrier wall. Addressing the assembled people, he said : " You are all my children ; you may, at your pleasure, mingle with the rest of the congregation, and attend divine worship." So saying, he dismissed them with his blessing.
Au evening service was held today in the church. No distinction of caste was made, but Pariahs, Eurasians, Europeans, and Tamilians, all mingled together, attended it. Native Christian females also came. The wife of Askrappa Mudali, the sister's son of Kanakaraya Mudali, who is in good circumstances, went to the church, decked with all the ornaments that are worn by the women of her caste, and arrayed in muslin gauze, which was perfumed. She approached the altar where the senior priest was ministering, knelt down, and was absorbed in listening to his exhortations. As soon as he smelt the sweet odour diffused by the lady's clothes, he stopped preaching, held his nose, thrust the cane which he had in his hand into her hair-knot, and angrily addressed her thus : " Art thou not a married woman? Art thou a dancing woman ? Has thy husband no sense of shame? Can chaste ladies appear at church, dressed in muslin gauze, and exhibit their limbs, bosoms, and the very hair on their bodies ? Thou art a blessed woman indeed I Thou hast attended divine service quite enough I Rise, and begone to thy house ! Having thus spoken, he commanded her to go away. Afterwards, he summoned all the caste Christians, and enjoined on the women that hereafter they should not dress themselves in thin cloths, that they should not deck themselves with ornaments of the kind worn by the Tamilians, that they should tie their hair after the manner of Eurasians, and that
they should not use any perfume. Thereupon, the Christians went in a body to the church, and argued the matter with him. Gavinivfisa VIudali came forward, and opposed any change being made in the old order of things. He said that the recent orders were not agreeable to the entire body of the community. Directions to expel this speaker by force consequently were then given : when these were about to be carried out, he stepped forward, seized the priest by the cloak, used abusive language, and then departed saying " We will not hereafter enter your church!' The Christian people then complained to Kanakargya Mudali. He pacified them, and went to see the priest, to whom he explained the difficulties of the case, and he consented to allow things to remain as they were. After Kanakargya Mudali had left, however, the priest went to the Governor, and told .him that the Christians were rebelling against his authority, were meeting in large numbers, and were setting him at defiance. He begged that an order compelling them to attend the church might be issued. The Governor sent for Krinagsi Pandit, the subordinate Police chief of the peons, and commanded him to arrest
and imprison any Christians whom he might find °assembling in a body of four or more persons, and talking with each other". Thencefor ward, crowds ceased to gather in the streets.

Sunday, [17th October 1745, or] 4th Arppisti of Kradhana.--A few people went to church this morning. A barrier of chairs was put up, to separate the Pariahs from others. It is doubtful what course things will take."

Below is a 1956 photograph of Mr Landy signing, on behalf ot the French government, Pondicherry over to India, represented by Mr Kewal Singh. End of a long story of colonization.



Contributed by Arabella Hutter, thanks to Will Greenspon's technical help.

Thursday, March 11, 2010

De Vinci sur le divan de Freud

La page comprenant le souvenir du "vautour"

Leonard de Vinci, un souvenir de son enfance, par Sigmung Freud est étonnamment touchant. Il dévoue de nombreuses pages à défendre sa théorie extravagante: que les événements de notre enfance modèlent notre affectif d'adultes, même si nous n'en sommes pas conscients. Ses théories et celles d'autres psychoanalystes étant entrées dans notre baggage commun, ses protestations semblent naïves: ben, évidemment, Sigmund, ça s'appelle l'inconscient. De surcroît, analyser un artiste par-dessus les siècles est une tentative passionante et paradoxale, puisque Leonardo aurait certainement trouvé ces théories absurdes. Enfin pas si sûr, de la part de cet artiste visionnaire! Freud nous donne la biographie de Leonardo dans ses grandes lignes. Enfant illégitime, il vivait avec sa mère qui était une paysanne. Son père était un notaire qui épousa une femme de sa classe l'année de la naissance du petit Leonardo. Comme le couple était infertile, le père et sa femme choisirent d'adopter l'enfant quand il avait cinq ans.

Voici le souvenir de Leonardo, dont il fait part dans un texte sur les vautours. Il s'agit peut-être de la seule référence que Leonardo ait faite à son enfance:
"Questo scriver si distintamente del nibbio par che sia mi destino, perché ne la mia prima ricordazione della mia infanzia è mi parea che, essendo io in culla, che un nibbio venissi a me e mi aprissi la bocca colla sua coda, e molte volte mi percotessi con tal coda dentro alle labbra."
"Il semble que j'étais destiné à m'occuper de vautours, car dans l'un de mes premiers souvenirs, je me rappelle, il me semble, que j'étais dans mon berceau quand un vautour descendit vers moi, et ouvrit ma bouche avec sa queue, dont il me frappa entre les lèvres de nombreuses fois."

Freud explique que le souvenir a été transformé par l'inconscient de Leonardo. Selon son interprétation, la queue, qui ayant le même sens en argot italien qu'en français, est une image du pénis, remplace le sein dans la bouche du bébé. Le vautour serait une représentation de sa mère naturelle. Leonardo aurait probablement su grâce à des écrits des Pères de l'Eglise que, d'après les Egyptiens, tous les vautours étaient des femelles fécondables seulement par le vent. Comme sa mère. Ce souvenir altéré exprimerait l'absence du père et la relation intensément érotique avec sa mère qui, selon Freund, aurait causé son homosexualité. Cependant, il semble que le mot "nibbio" signifie en fait la buse et non le vautour, le terme aurait été mal traduit dans le texte que Freud a consulté. Cette théorie est aussi intéressante au vu que Leonardo était obsédé par le désir de voler, pour rejoindre sa première mère?

Freud passe ensuite à l'analyse du tableau de Leonardo intitulé St-Anne avec Madonne et Enfant (les reproductions de ce tableau et de la gravure décrite plus bas se trouvent dans une autre entrée de ce blog: http://bilingualblogbilingue.blogspot.com/2010/03/sigmund-freud-gets-all-artistic_09.html). Il remarque que les femmes, semblent partager un seul corps et des membres en commun. De plus, avec leurs sourires identiques à la Joconde, elles paraissent avoir le même âge. De manière convaincante, Freud avance que les femmes représentent les deux mères dans la vie du petit Leonardo. Certains ont vu la forme d'un vautour couché dans la partie supérieure de la robe grise que porte la Madonne. Un freudisme peut-être! Les experts jugent que la gravure est postérieure au tableau. Freud propose qu'elle est antérieure et que Leonardo aurait supprimé le petit St-John sur la gauche afin de corriger la fusion des corps. Je trouve que la gravure a une composition plus classique et statique, alors que le groupe du tableau semble sur le point de s'écrouler. Cette effet rend la composition plus dynamique, comme si le petit Jésus allait tomber des mains de sa mère. Il semble déchiré entre son amour pour elle et son désir de s'enfuir en compagnie du petit agneau. Freud ne parle pas de cet animal qui symbolise traditionnellement l'innocence et de son rapport à la famille. Il semble aussi penser que la Madonne représente la mère naturelle de Leonardo. Pourtant, la position retirée de St-Anne, à l'arrière-plan, correspond mieux au rôle de la mère naturelle, dont la présence planerait sur le couple de la mère et du bambin.

A la fin de sa vie, Freud déclara que ce livre était probablement son préféré parmi les nombreux textes qu'il a écrits.




Contribué par - - Arabella Hutter

Wednesday, March 3, 2010

Ananda Ranga Pillai's diary under French occupation in Pondicherry




As I was researching the history of Pondicherry for a previous blog entry I discovered, and was immediately fascinated by, Anandarangapillai's diary. He describes life under French occupation with vivacity and great intelligence agremented by a good sense of humor. The tensions created by the French presence come alive in the passage included here and throughout the diary. Written in Tamil, this entry is from the 1904 translation by J. Frederick Price. To give context here is a very brief overview of the history of Pondicherry's colonization: The area was bought in 1673 from the Bijapur Sultan by the Compangie Française des Indes Orientales (The French East India Company was a company chartered by the King to expand commerce in Asia) to serve of trading post with India. The enclave became particularly prosperous under the government of Jean François Dupleix 1742 - 1754. This governor was interested in extending the territory of Pondicherry and conquered part of South India, as a result of his victories against the British. Anandarangapillai's diary from 1736 to 1751 encompasses Dupleix' office. After that period of expansion, the colony's prosperity waned, taken back and forth from the British. While procrastinating as long as possible France finally returned the territory to India in 1956. Photos above picture, from top to bottom, Jean François Dupleix, the Nabob of the Carnatic - an ally of the French - fighting the English,and Pondicherry in ruins after hostilities with the British.
Thanks to Will Greenspon for helping me format this text .



Stozday, September 8 1748
Yesterday, 200 soldiers, 60 or 70 troopers and 200 sepoys were stationed at St. Paul's Church in view of the matter in hand: This morning, M. Gerbault (the Engineer), the priests with diggers, masons, coolies and others, 200 in all, with spades, pick-axes and whatever is needed to demolish walls, began to pull down the southern wall of the Vedapuri tswaran temple and the out-houses. At once the temple managers, Brahmans and mendicants came and told me. I have already written what I heard last night.
Before M. Dupleix was made Governor, and when he was only a Councillor, all the Europeans. and some Tamils used to say that if he became Governor, he would destroy the Iswaran temple. The saying has come to pass. Ever since his appointment, he has been seeking to do so, but he _has had no opportunity. He tried to get Muttayya Pillai to do it in May or June 1743. But the latter, would not consent, though the Governor threatened to cut his ears off and beat him publicly and even to hang him. So Muttayya Pillai devised a way whereby to dissuade the Governor, and said, ' There has come a Brahman saint to Tiruppappuliyar. As there is a festival there, I will go thither, bring the Brahina,n here, and make him tell the heads of castes to remove the lingam and build another temple.' Being reluctant to be guilty of this sin, and desiring the temple for which his father had worked and died to remain there for ever, he thus deceived the Governor, and for the sake of his father's fame he resolved to bear no matter what. He reflected that all things were transitory except glory.; and so risked both his wealth and the poli¬garship. As about then Gopalanarayanappayy an. had been seized and made prisoner, he feared the Muhammadans might molest him, if be went by land. So he obtained permission, and prepared a masula boat used to carry nuts, put all his goods into it, and landed at Cuddalore, having beforehand sent his women by land to attend the festival. He then went to Venkatarnmalpettai and lodged in Sadasiva Pillai's house. But for this stratagem, the temple could not then have been saved."
Now all have left the town by reason of the troubles. The English are besieging us, and the few that remain cannot depart. Moreover the town is full of gunpowder, guns and cannon, so all are alarmed. The Governor allowed the Brahmans to depart, because ten or twenty of them might be bold enough to suffer death, and because he suspect. ed them of being spies; but he ordered that those who went should not be readmitted, thus taking advantage of the war to get rid of the Brahmans, though other caste people might return. So all, both men and women, have departed. Besides he has posted soldiers to frighten away even fifty or a hundred persons, should so many come to speak on behalf of the Brahmans. The four gates of the Fort have been closed by reason of the troubles ; and he has ordered the destruction of the temple. What can we do P There are not even ten of the heads of castes to assemble and speak. We can do nothing, because he has taken advantage of this time of war to accomplish his long-standing object and demolish the temple. So I told them they could do nothing but remove the images and other things to the Iakahasti tswaran temple. They again asked if I could not speak, but I repeated what I have written above, and told them at once to remove the images used in festivals, vAhanams,1 etc. The managers departed, saying that they would tell the heads of castes..
About seven o'clock I ate cold rice and went to the nut-godown near the Governor's house. At once Tillaiyappa Mudali, TJttira Peddu Chetti (the coral-merchant), Arnmayappan, Pichch'andi, Devanayaka Chetti of Negapatam, the mason Ven¬katkhalam, his brother Lachigan,. Kuttiyk Pillai, Chinnadu Mudali, .A.ndanAyaka Mudali and two more weavers, Muttukumarappa Mudali, son of Ariyaputhiri Mudali, a Vellala, the husband of Sadayappa IVIudali's sister-in-law, an Agamudiyan whom I do not know, three or four cultivators, and the managers of the temple came and said,
' The temple is being demolished, as they think it the best time to do so. We will speak to the Governor about it, and tell him that if he insists, some of us will die, and none will care to remain here. Please come with us and tell the Governor. But if you will not, we will speak with him and then leave, the town.' I replied,
Many have already left the town ; there are hardly ten of you remaining. Not even a hundred or a hundred and fifty of you can go and tell your grievances to the Governor. So of what use going to him ? If you had wished to depart, you could have gone long ago with your women on account of the war ; and now it does not matter who remains or goes. You may go if you like.' They replied,
' The Governor ordered us not to assemble to-morrow or the day after, and said we had better not depart, that he would settle our business if we told him what it was, and that we could assemble, leave the town or do whatever we pleased if he failed to satisfy us. But as the temple, as dear to us as life, is being demolished, as in this time of war we cannot assemble and settle any business, and as the town itself is in great trouble and deserted by the people, we are resolved to speak with the Governor. If he hears us, well; but if not, we can only depart.' I replied,
The heads of castes are intended to report to the Governor any wrongful deeds done in the town. He has told you to report to him whatever is done without his knowledge, and that he will give the necessary orders. But this does not include what he himself may do ; and as the present matter is his own action, it will be no use petitioning him. Carry away the temple articles; the images used in festivals and so forth, to the Perumal and Icalahasti Tswaran temples.' But they refused to do so, still saying that they would speak with the Governor. So I continued,
Is there so much union among you ? Or has the Governor even thought of consulting you ? The temple is being demolished ; why talk vainly ? They will carry off the temple articles also. Then you will forget the destruction of the temple, but have to ask him to return the goods, and he will triumph, in that after all you have come to beg him for the articles. He thought that all would desert the town and fifty or a hundred be killed if the temple were demolished; so he did not go himself, but being afraid sent others and stationed soldiers, sepoys and horsemen there beforehand. If now you go to him, you will remove his fears. So do not,go to him, but go to the temple and remove the articles.'
They began saying, Do you think us so foolish ? Do you not know our wisdom ? '
I said, ' There are among you Arumugatta Mudali and Lachigan, mason Venkatachalam's younger brother, the men who said that they would get people's consent to demolish the Vedapuri tswaran temple and build it elsewhere, if AnnapArna Ayyan was made-Choultry dubash. Have not you been telling Madame for the last two months that, if Malayappa Mudali (Tambicha Mudali's son) and the other were made Chief Dubash and Choultry dubash respect¬ively, you would see that the Vedapuri tswaran temple was demolished ? Moreover, did not Anna¬phrna Ayyan tell the St. Paul's priests that he had obtained the people's consent to demolish the Iswaran temple, and that he would secure its
destruction if he and Malayappa Mudali were appointed ? Formerly the Governor sent for you, and told you that the temple must be destroyed, as it was near the church and in the middle of the street.; and so there has always been a struggle between you and him, as he has been urging you to build it elsewhere, and promising to pay the cost and give a good site, never more interfere in your religion, and allow you to do as you like... For the last fifty years he has been promising to give everything in writing ; but you have replied that the svayambhal lingcon cannot be removed elsewhere ; yet you have agreed among yourselves to build the temple in some other place. Understanding this, the Governor reflected that if he consulted you, you would make great demands ; and Madame has assured him that you are disunited and will not cry out, however much you are beaten ; so he has not consulted you before he gave the order. Do you not know this ? Not ten of you think alike, so can you talk boldly and becomingly ? Aru¬mugatta Mudali and Lachigan said that they would persuade the rest to allow the temple to be removed; but now they cannot boast. Peddu Chetti always takes the winning side and claims a share ; and is frightened if a palmyra falls. ten miles away. I cannot approve of your Words ; you had best say nothing ; if you speak now and fail, there is no hope left. I heard just now that the southern wall and the outhouses had been pulled down, and that they were demolishing the Arthamantapam 1 and Mahamantapam.2 Don't delay. Remember how blindly matters are being driven on. The St. Paul's priests will send the European soldiers, Coffrees, Topasses, and even their Pariah converts with clubs into the temple to carry away, break and damage all they can. if you complain, they will only beat you. So you will lose not only the temple, but also the articles, the images used in the festivals, the Pillaifar and all the other images. Any one can do what he pleases here now, and there is no man to question him. Still worse is it in matters connected with our temples. By his, wife's advice, M. Dupleix has accomplished what has been attempted in vain for the last fifty years. But now the time has come. I cannot describe the boundless joy of the St. Paul's priests, the Tamil and Pariah converts, Madame Dupleix and M. Dupleix.. In their delight, they will surely enter the temple, and will not depart without breaking and trampling under foot the idols and destroying all they can So go quickly and remove all the articles.'
But they did not listen to me. A.ndanayakam, Tillaiyappa Mudali, liuttiya Pillai, Chinnadu Mudali and the three or four others made as though to depart, still believing that the Governor would not permit this destruction if they asked him not to. Even when I reminded them of what Iru¬mugatta Mudali and Lachigin had said and done, the former said that he could not believe that the Governor would really do so, or at least a new site and money for the temple would be given. So saying lie went away muttering, with a pale face. Lachigan believed me, understanding that it was no use talking about the matter, and started to go; but when 1 related what they had secretly planned to do, he grew -pale and he still stood in their midst.
Just then news was brought that Father Omar¬doux, the Superior of St. Paul's Church,' .had kicked the inner shrine with his foot, and had ordered the Coffrees to remove the doors, and the Christians to break the vaha,naras. I then told them that my words bad been justified, and went to the Governor's, telling them now at least to go to the temple.
The Governor said nothing, thinking that I should say this and that if he began to speak with me, and went in Madame's coach to St. Paul's Church. I was relieved that he should go away without speaking about it, and, thinking that it was best to do nothing, I followed him, meaning to go to the nut-godown.
Just then firumugatt, Mudali, Peddu Chetti, Tillaiyappa Mudali and other heads of castes, ten in all, went and salaamed to the Governor as he was passing the cattle-shed west of his house. The Governor asked Varlam what they wanted. Varlam replied falsely that they sought permission to remove the articles from the temple which, was being destroyed. The Governor approved, gave them permission, and then told the peons to beat and disperse the crowd.
The Governor and Madame ordered the ancient Muhammadan mosque, that stands opposite to and west of the Capuchins' Church and behind M. Godivier's house, to be pulled down ; and When he sent men to pull down the iswaran temple, he told them to pull down the mosque also. When they were 'pulling down the walls round the mosque, some Lubbays went and told 'Abd-ul-rahman; so he came running to the Governor, salaamed and said,
It is said that you have ordered our mosque to be demolished. If so, not a sepoy will be left, for they will all fall upon the workers and perish.' On this the Governor revoked his order, for he depended upon them in certain matters ; and so, having dis¬missed him, went to St. Paul's Church. If the Tamils had only had some among them as brave in word if not in deed as these IVIuhaminadans, none would have thought of touching the temple.
'Abd-ul-rahman, having thus obtained leave that the mosque should not be touched, sent away his men and came to my nut-godown. He said, The Governor was wrong to have recalled his troops from Ariyankuppam and the bound-hedge when the enemy came to attack Pondichery ; and he is disquieting men by interfering with religion. While the troubles last, he should please all, and encourage them to worship Siva so as to achieve success. But instead of this, he listens to his wife, seizes men as spies, imprisons them and makes them carry earth ; so that the people have begun to wish that Pondichery may fall into the hands of the English. The town is full of Christians, and justice cannot be had.. Even those who have paid their debts are imprisoned, and by Madame's power required to pay more. Every house is being plundered by men who say they are Madame's peons. As though these were not enough, he has ordered the Hindu temple to be destroyed. He should not make the people tremble. What times these are I God brings these troubles on the town in anger at Madarne's injustice ; a town is sure to be ruined when it is governed by a woman who dominates her husband. The Councillors do nothing. Why do not they ask whether he is managing either the Company's affairs or his own, and whether the Company appointed him or Madame Governor ? Can they not tell him what injustice his wife commits ? Is not this a sign of evil ? Madame gives us orders even about the war. Is this government? Having thus spoken at great length so that all could hear, 'Abd-ul-rahman took leave.

I then heard that the priests of St. Paul's Church told the Coffrees, soldiers and Pariahs to beat the heads of castes when. they went to the temple to remove their articles. They were scarcely suffered to approach the temple, and when they were removing the vahanams, shoulder-poles 1 and temple documents, each man was beaten twenty or thirty times. It was with extreme difficulty that they rescued the idols used in the processions and the Pillaiyar.
Then Father Cceurdoux of Karikal came with a great hammer, kicked the lingarn, broke it with his hammer, and ordered the Coffrees and the Europeans to break the images of Vishnu and the other gods. Madame went and told the priest that he might break the idols as he pleased. He answered that she had accomplished what had been impossible for fifty years, that she must be one of those Mahatmas who established this religion in old days, and that he would Publish her fame throughout the world. So saying he dismissed them.
Then Varlam also kicked the great lingam nine or ten times with his sandals in the presence of Madame and the priest, and spat on it, out of gladness, and hoping that the priest and Madame would regard him also as a Mahatma. Then he followed Madame. I can neither write tier describe what abominations were done in the temple. know not what fruit they will reap. All the Tamils think that the end of the world has come. The priests, the Tamil Christians, the Governor and his wife are more delighted than they have ever been before, but they have not yet considered what will befall them in the future. I have written what many persons have told. me.
I think the Governor believes that by destroying the temple he has done -what no Governor has been able to do for the last fifty years ; for even when the King of France wrote thrice to M. Lenoir, himself as powerful as a King, the latter declared it impossible, because all the Tamil inhabitants would have left Pondichery in a body. He believes that the King will think none so great as he, if he can report that he has been able to overcome all difficulties and demolish the temple. He thinks also that the priests of St. Paul's will proclaim his glory throughout the country. But even though he wanted to demolish the temple at this time, he should have assembled the ten heads of castes who remained in the town in spite of the war, and explained that there was war between the French and the English, that the English had surrounded the town, that the temple must be destroyed for military reasons, and so he could spare it no longer, as a building had to be raised there, as high as the St. Paul's Church, to carry guns. With such excuses he should have told them to remove the temple goods, promising a new site, where (as soon as there was peace) they might build a temple after their manner. Then he might justly have demolished the temple. lf they did not remove the goods after having once been told, he could have begun the destruction all the same, since he could say that he had already warned them. Thereby his rule would have been beautified. God pro¬tects all equally, and as the lord of a town is as God •to the inhabitants, he also should do the like and thereby beautify his rule. And even though the Governor is cruel at heart, he should at least act as I have said. If a man offends God, how can he answer it ? So he should rule in justice, for, if he does not, what help is there ?
I afterwards heard that the temple had been levelled with the ground, and that the whole people were troubled at heart. That has to-day been done which for fifty years has been impossible. The wise man will say that the glory of an image is as short-lived as human. happiness. The temple was destined to remain glorious till now but now has fallen. I have written as the matter appears to me.
As the English army entered the bounds this afternoon, all the guns mounted on the ramparts from the Oil-merchants' street to the corner of the Valudavar gate opened fire. Shells were also fired from the mortar at the Valudavitr gate and fell upon the enemy. I hear that, when the shell exploded, even those who had pitched their tents on the high ground at Olukarai were alarmed. I myself went to the Val-Or gate and saw the mortar being fired. The Governor too was there. The shell weighed 136 .pounds, and, when it was fired from the mortar, it rose up into the skies and descending fell into the camp on the hill north of Olukarai. Its roar and its beauty as it fell, spitting fire, reminded me of the burning star in the Ramgyana. I have seen and heard God's thunder. I think this is man's thunder—no less. It made three different noises,—one when it was shot forth, another when it fell, and a third when it burst. This can be handled by none but Europeans ; for they only can handle it with skill. After the bombs were fired, the guns on the ramparts fired continuously until six o'clock in the evening. Then they stopped, and the Governor and M. Paradis went home. I watched all this from the ValudAviIr gate, and then went to the nut-godown.
The Governor sent for me and told me to give the coolies one great measure of paddy each, and inform M. Gerbault of his order. I said I would do so, and ordered Chinnadu, the paddy-godown writer, to issue paddy when M. Gerbault's men asked for it. Then I came home. I hear that they used a maund of powder each time the mortar was fired.


Please note that this is a different text from the French entry as the French translation is edited down from the original.


Contributed by - - Arabella Hutter

Monday, March 1, 2010

La traduction en français du journal d'Anandarangappoullé


En bref, nous avons déjà abordé le sujet du journal d'Anandarangappoullé lorsque nous avons discuté de Pondichéry. Je l'avais découvert avec beaucoup d'intérêt dans sa version anglaise. Le journal décrit avec vivacité et une grande intelligence agrémentée d'une bonne dose d'humour la vie de cette colonie française au XVIIIe siècle. Animesh Rai m'a informé qu'il existe maintenant une traduction française d'extraits à partir du texte tamoul, publiée par Surya Editions (ci-dessus). J'ai reçu l'autorisation grâce à Firmin Lapatia, que je remercie ici, d'en publier un passage.

Et en encore plus bref, l'histoire de la colonisation française de Pondichéry: achetée au Sultan de Bijapur par la Compagnie Française des Indes Orientales en 1673, l'enclave sert de comptoir français en Inde. Elle devient particulièrement prospère sous le gouvernement de J.F. Dupleix, à partir de 1742. Ce gouverneur a des vues sur l'Inde et conquiert une partie de l'Inde du Sud à la suite de ses victoires sur les Britanniques. Le journal d'Anandarangappoullé s'étend de 1736 à 1751, encompassant le mandat de Dupleix de 1742 à 1754. Après cette période faste, la colonie décline, prise et reprise par les Anglais. La France, avec une certaine reluctance, la céde finalement à l'Inde en 1956.



Année Vibhava 1748
Mois d’Avani 20 Septembre - Dimanche 8

Ce qui s’est passé ce matin d’extraordinaire, c’est que M. Serpeau l’ingénieur, les Pères, deux cents journaliers terrassiers et forgerons, deux cents coulis porteurs de pioches, de pinces et d’autres instruments, accompagnés par deux cents soldats campés à l’église Saint-Paul, par soixante-sept cavaliers et par deux cents cipayes, sont venus, - conformément aux desseins formés depuis longtemps et arrêtés hier dans le Conseil tenus à l’église Saint-Paul, - après avoir préparé, hommes et instruments, pour démolir la pagode de Védabouriçvara ; ils ont commencé par les murs du sud et par les bâtiments de service. Aussitôt que la porte Est du Fort et deux obus ont éclaté au Nord. Une bombe est arrivée à l’entrée de la maison de Pâpouchetty de Vânour et s’est enfoncée à terre à moitié de sa grandeur, une autre est tombée dans la maison des coraillers de la rue où est la maison de Canagarâyamodély. Lorsque ces dix bombes seulement furent ainsi tombées un peu partout, les femmes qui habitaient les rues des Blancs devaient aller du côté Ouest de notre maison et dans l’église Saint-Paul qui est en face, pour y demeurer la nuit et retourner le jour dans leurs maisons. Mme d’Auteuil et Mme Dupleix seules avaient fait porter dans l’église toutes les affaires des maisons et y avaient fait porter des meubles avec l’intention de s’y réfugier quand les Anglais lanceraient des bombes ou des boulets. Quand les bombes arrivèrent, prises de peur, toutes ce dames, pendant cinq heures environ, tremblèrent et dirent : « portez nos affaires à l’église », et Mme Dupleix et les autres s’y réfugièrent.
Quant à Monsieur, il y a deux petites chambres sous le pigeonnier qui est à l’angle Nord-Ouest du Fort. Il s’installa dans l’une, et dans l’autre il fit disposer des emplacements pour mettre seulement des lits pour MM. Guillard, Paradis, le petit Monsieur et autres, et on installa tout autour des murs élevés faits de bois de teck et de cocotiers tout entiers.
Pendant qu’on était à faire ces préparatifs, les canons de vingt-quatre livres et les obusiers qui étaient aux angles, à la porte de Valdaour, au bastion des Huiliers, au rempart du milieu, au bastion qui est à la porte de Madras, tiraient sans interruption. Sur mille coups qui furent tirés à boulets, il n’y eut, à ce qu’on m’a dit, aucun dommage causé aux Anglais (parce qu’ils voient les boulets, qu’ils entendent le bruit et qu’ils peuvent se garer).
La nouvelle que j’ai apprise ce soir, c’est que quatre pièces d’artillerie sont déjà hors de service : deux obusiers du bord de la mer, le mortier de la porte de Valdaour dont les affûts se sont réduits en poussière et qu’on ne peut charger de nouveau avant de les avoir refaits, et enfin un canon de vingt-quatre du bord de la mer.
Les Anglais se sont tenus tranquilles et n’avaient pas encore tiré ce soir (188).
Je suis allé voir la bombe ce matin sur la porte de la maison de Monsieur, le maître des canons a envoyé des hommes et des coulis qui l’ont emportée. On a de même porté au Fort et remis au maître des canons les bombes tombées çà et là et qui n’ont pas éclaté. Je me dis qu’il ne serait pas facile de venir au Fort pendant que les boulets tomberaient et je revins tout droit chez moi. Je fermai la porte d’entrée et je rangeai mes coffres à bijoux, mes étoffes, mes affaires à écrire et autres objets analogues ; puis je donnai l’ordre qu’on les emportât par la porte de la rue de Vélâyudam. Je me mis ensuite à tirer et à mettre en ordre mes lettres, mes reçus et autres papiers. Quand à mes lettres, elles étaient bien rangées dans l’armoire ; celles des Blancs sont dans un autre compartiment ; mais comme la femme de Monsieur habite maintenant en face de chez moi ; comme des dragons et des cipayes se tiennent nuit et jour sur les galeries de ma porte ; comme Madame m’en veut un peu en ce moment, je les rangeai à leur place avec beaucoup de précautions. J’envoyai les petits enfants dans ma maison de Péroumâlpillei, dans la rue au Nord de la pagode de Péroumâl, et j’allai moi-même m’installer dans la maison de Vandappa, à l’Est de cette même rue de Râmatchandraya. Vâçudêvapandita et autres brahmes, Sankaraya et autres, s’en sont allés à la maison de Latchumananaïck près de la porte de Madras ; Ajagappa et les autres sont allés à la maison de Viranaïck. Lorsqu’ils se furent ainsi retirés tous dans des maisons qui avoisinent la porte de Madras, le soir arriva. Le sloop lança, pendant la nuit, trente-cinq bombes sur la ville : j’écrirai où elles sont tombées et les dégâts qu’elles ont causé.
Ce soir, comme il était juste six heures, je sortis pour aller au magasin d’arec ; je rencontrai Annapûrnaya, Vîranaïk et d’autres, cinq ou six personnes en tout, et nous restâmes à causer dans la rue. Tout d’un coup, il arriva une bombe. Nous nous précipitâmes dans le magasin d’arec en nous bousculant les uns les autres et, dans ce désordre, mon angui (189) fut déchirée. A ce moment passaient des marchandes de sucreries et des topasines (190) traînant des enfants ; elles se mirent à crier et à pleurer. On n’en finirait pas d’écrire cette confusion. La bombe tomba dans le jardin du petit Monsieur qui est en face du magasin d’arec. Tout de suite une autre tomba au même endroit. Je me dis qu’il n’était pas bon de rester là et je m’en revins chez moi.
Cependant, une bombe tomba à côté du magasin de tabac et éclata. Une autre bombe dans le jardin de l’église des Missionnaires. A Mîrapalli, dix ou douze bombes tombèrent dans les rues avoisinant la maison de Mîrghulam-Huçain ; une ou deux près de la rue des Tisserands et de la rue des Tisserands de laine. Il en tomba ainsi par toute la ville. On aurait dit que ceux qui les lançaient faisaient exprès de les jeter partout. Quelques-unes éclatent au milieu de l’air et retombent en huit morceaux ; quelques-unes s’enfoncent dans la terre jusqu’au milieu de leur grosseur ou jusqu’au cou. A Mîrapalli, deux à quatre sont tombées sur des maisons et y ont fait des dommages. Quelques-unes sont tombées contre l’église qui est dans le Fort et les éclats ont démoli le mur du côté. Une est tombée juste en face de la porte Est du Fort. Elles tombent ainsi partout.
Une bombe est tombée du côté Est de la rue où est la maison de Çadeyappamodély dans laquelle habite Babéçâhib. Elle tombée à l’Ouest de l’appartement séparé qui regarde le Sud, et a tout brisé, tuiles et poutres. Elle a brisé aussi, en faisant çak ! çak !, les coffres qui étaient dans cette partie de cette maison et y a causé un désordre extrême, réduisant tout en poussière. Le fils de Babéçâhib, Strîharapilleiqâderalikhan, était couché là. Des morceaux de tuile l’ont frappé à la tête et au cou et ont fait couler un peu de sang. Son bonnet, son vêtement, son lit, ont été tachés de sang. Comme Madame était dans l’église, les femmes de la maison de Badéçâhib, les pions et les serviteurs, au nombre de dix à quinze, sortirent de la rue, se tenant la tête entre les mains, pleurant et criant : « Une bombe est tombée sur la maison, le fils de Badéçâbib est mort ! » Ils frappèrent à la porte de l’église des Missionnaires à coups redoublés. Madame, les entendant, fit ouvrir la porte, les fit entrer et les interrogea. Elle se fâcha alors contre eux et dit : « Ah ! comment dis-tu que Badéçâhib est mort ? Nous avons cru qu’il était arrivé malheur à mon mari (191) et vous nous avez troublées. Peut-on venir crier ainsi ? Peut-on agir de la sorte ? » et elle continua : « Parce qu’une tuile brisée a fait couler un peu de sang, tu viens crier, au milieu de la nuit, comme si le monde s’effondrait. Comment pouvez-vous dire que Badéçâhib est mort ? »… et elle les renvoya en colère…
Une bombe était tombée près de la maison de Chandâçâhib ; les gens qui y étaient en sortirent, vinrent chez Mouttiapoullé et là aussi, ayant eu peur, passèrent la nuit à rôder dans les rues. Quant aux marchands de la Compagnie, qui ont renvoyé leurs enfants et leurs objets mobiliers, et qui demeurent tout seuls, ils couraient aussi par les rues, regardant les bombes voler en l’air. On n’en finirait pas d’écrire cette confusion ni la désolation des gens de la ville : ils se plaignaient que Monsieur n’avait pas voulu les laisser sortir.
Les bombes lancées montent environ à quarante ; les gens en ont été fortement effrayés. Ces bombes pesaient deux cent cinquante, deux cent quinze ou deux cent dix livres. On entendait d’abord l’explosion du départ, puis on les voyait courir en se balançant, tomber et éclater ensuite. Un si grand nombre de bombes n’ont, en effet, ni tué ni blessé personne. Jusqu’à présent, personne ne savait comment marchent les bombes et on ne connaissait pas le bruit qu’elles font. Maintenant les femmes et les enfants même le savent un peu ; aussi la peur que l’on avait est à moitié diminuée. On entend un grand bruit lorsqu’elles partent, puis elles montent pareilles à des soleils brillants et elles viennent en faisant beaucoup de bruit et se mouvant lentement : c’est ainsi que marcherait difficilement un individu ayant un gros ventre. Comme on les voit venir, on peut se sauver ; aussi tous les gens reprennent confiance ; lorsqu’on parle de bombes, ils disent seulement : « Partent-elles ? Viennent-elles ? ».
J’ai écrit très vite tout ce que j’ai vu et tout ce que j’ai entendu ; mais si l’on s’occupe de ceux qui ont peur, on peut dire que les Tamouls ont cent fois plus de courage que les Blancs et les Blanches.

Dupleix rencontre le Soudhabar du Deccan:

Cette gravure et les autres publiées dans l'entrée en anglais viennent d'un livre très intéressant, Histoire de France, par François Guizot, 1833.



Publié par - Arabella Hutter, avec l'aide de Firmin Lacpatia