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Theatre: The Life of Galileo by Bertold Brecht and The Crucible by Arthur Miller

December 1, 2019 10 comments

November was German Lit Month and a total miss for me. I still couldn’t read Berlin Alexanderplatz and didn’t have time to read anything else. But! I finished this month on an excellent note. I saw the play Life of Galileo by Bertold Brecht.

As frequent readers of this blog know, I have a subscription to the Théâtre des Célestins, a majestic theatre in Lyon. This Life of Galileo (1938) was directed by Claudia Stavisky and Galileo was played by the great actor Philippe Torreton.

Brecht relates Galileo’s life from the moment he figures out that the Earth rotates around the sun and subsequently destroys Aristotle’s vision of the cosmos. The play shows a Galileo who unknowingly works on the foundation of modern physics by putting emphasis on experimenting and demonstrating concepts. We know what happened, the Catholic Church felt threatened. Religions in general work on the basis of certainty and “absolute thinking”. They know the truth, which automatically means that what they say can’t be challenged and those who don’t think the way they do are in the wrong. And here we have a man who preaches doubt as a way of thinking: challenge everything you take for granted, you might be surprised. It can’t go well for him. Religions also hold their sacred texts as the truth and sometimes take them literally. How to reconcile the Bible with science? That’s another question.

Brecht’s point is also that the Catholic Church is an instrument in the hands of princes and kings to keep the people under their yoke. Don’t worry if your life is miserable, you’ll go to heaven and eternal life is way longer than this earthly one, so why bother. If the Church has to acknowledge that the Aristotelian vision of the world was a mistake, then it means that what they taught was wrong. It will undermine their power on the little people’s minds.

Galileo also believed in the democratization of knowledge. He wrote books in Italian instead of Latin because he wanted them to be accessible. That was another thorn in the Church’s side. (Remember that the mass was in Latin until 1962.)

The holy trinity of theatre was met for Life of Galileo. First we have a brilliant text by Brecht, easy to follow and engrossing. Then we have Claudia Stavisky’s wonderful direction. She managed –again—to give a contemporary vibe to a text and inject liveliness in something that could have been a dry argument. (Read here how she turned a play by Corneille into a fun rom com without betraying the original text). And last but not least, we have Torreton’s exceptional acting skills. I’ve seen him several time on stage, like in I Take My Father on My Shoulders by Fabrice Melchiot or in Cyrano de Bergerac and I’m always in awe. He’s on stage as if he were in his living room. His speech seems effortless and for the public, it’s magic. We’re catapulted into the story because he sounds real, not staged.

For the anecdote, I noted two small anachronisms in the text: once a character mentions “cm3”, when the metric system came with the French Revolution and another time, a character says “Versailles” to refer or France but Louis XIV moved permanently in Versailles in 1682 and Galileo died in 1642.

So, if you’re in France and you see La vie de Galilée in your theatre, hurry up and buy tickets for this play, it even has subtitles in English. As far as German Lit Month is concerned, maybe I should stick to reading plays, I enjoy Brecht and Bernhard.

Earlier in the theatre season, I also saw The Crucible by Arthur Miller, directed by Emmanuel Demarcy-Mota. (In French, it’s translated as Les Sorcières de Salem). Miller wrote this play in 1953 as an allegory of McCarthyism. While I disliked the hysterical parts when the witches behave as if they were possessed, the process leading to the wrongful condemnation of twenty innocent people was implacable.

The play shows what happens when people are impervious to objective reasoning. It explores how quickly a community becomes suspicious and falls under the spell of people who are affirmative, who shout louder than the others and stir up our basest instincts.

It also pictures well how greed comes into the equation and how the witch hunt becomes an opportunity to put one’s hands on someone’s property. The play dissects the fight between Reason and Religious Belief. Here, Religion presses the buttons of intellectual laziness: nothing needs to be challenged and the scriptures are always right. Plus, you have to believe first and think after. The Crucible shows how difficult it is for sensible thinking to engage swords with objective reasoning. The mechanics of the trial is unstoppable and until the end, the spectator of the 21st century expects that the truth wins, that such a blatant mistake cannot be hold as the truth. But of course, that’s not what happened.

These two plays echo with our times. Social networks are an open agora where everyone’s opinion has the same weight. Opinions are the great influencers of our century. How long will real journalists and honest scientists have voices strong enough to be heard over the mayhem of unruly tweets and intellectual dishonesty? Seen from my European corner, the battle seems lost in the US. Sandwiched between an opinionated trash TV, a president who spouts nonsenses on a daily basis and loud fundamentalist Christians, is there room left for rational thinking? If Galileo came to visit the 21st century, wouldn’t he be distraught to see creationism taught in some schools?

But Europe is not out the woods either. These are hot topics here too. The fact that theatre directors pick these plays proves that it is a preoccupation. J’accuse, the film about the Dreyfus Affair made 0.8 million of entries in two weeks. (4th in the French box office) It is the breathtaking relation of the Dreyfus trial and the long way to his rehabilitation. It sure doesn’t show France into a favorable light, something Proust describes thoroughly under the apparent lightness of society life. Zola and Voltaire are pillars of our national Pantheon because they fought for someone trialed and condemned, not fort their acts but due to the biased functioning of the courts. Dreyfus for Zola, Calas for Voltaire. J’accuse coming out in 2019 is not a coincidence. We see extremists raise their ugly heads again and it is a cold reminder of what happens when they worm themselves into the workings of administrations.

It all comes down to safeguarding the concepts of the Age of Enlightenment.

Berlin Alexanderplatz Readalong : Sorry, but I quit

November 16, 2019 43 comments

Berlin Alexanderplatz by Alfred Döblin (1929) French title: Berlin ALexanderplatz. Translated by Olivier Le Lay

This is my second attempt at reading Berlin Alexanderplatz by Alfred Döblin. Lizzy and Caroline host it this year for German Lit Month and I thought I’d try again. I stretched my fingers to hold the chunkster, put the sticky notes in the book to mark the weeks of the readalong and started to spend time with Franz Biberkopf, the hero of this 613 pages long novel. (At least in French and in my Folio edition. Don’t forget that, due to the language, books are about 10% longer in French than in English)

Despite my motivation, I abandoned Berlin Alexanderplatz again. I don’t care to know what’s going to happen to Franz Biberkopf. I was reading and pages were gliding over my brain like water on trout’s skin. (Yeah, no more fly-fishing reads for me, I have scars) In other words, I was reading and not imprinting anything.

I tried to force myself and after a few painful reading sessions, I started to wonder why I was inflicting this to myself. For the bragging rights? To tick a box on the 1001-books-you-must-read-before-you-die list? (I’m closeted 1001-books lister) I had to stop and remind myself that nobody cares whether I finish it or not, that reading is my hobby, not my duty. And reading must remain a pleasure, and nothing else. Goodbye to Berlin!

So, I hope that the other participants to the readalong have a great time with Döblin. My thoughts haven’t changed in five years and what I wrote in my previous billet is still valid.

Tschüβ!

Literary escapade : Hôtel Littéraire Le Swann – dedicated to Marcel Proust

July 6, 2019 21 comments

This week I had the opportunity to stay at the Hôtel Littéraire Le Swann in Paris. It’s a literary hotel dedicated to Marcel Proust and in the neighborhood where Proust lived his whole life. The building itself brings you back in time:

Proust in on the façade and inside, the decoration is Proust-inspired, in the lobby, the staircase, the rooms and in the breakfast room. There’s a timeline to disclose Proust’s biography, the room card have a Proust jacket and quotes from In Search of Lost Time are printed on the walls.

The rooms are Proust inspired, each of them is named after a character of In Seach of Lost Time and marketing did its best to play on the Proust pattern. See here the bathroom door, the nightstand and the coffee corner.

They did not put cork-padded walls like in Marcel’s bedroom and I’m not sure you can send the staff on nightly errands Proust used to do with his faithful servant Céleste Albaret.

All this marketed décor could be a bit tacky if the hotel had stopped there, after staging a Proust atmosphere. The charming part is in the display tables full of Proust memorabilia. There are display cabinets and tables in the lobby, with letters written by Proust to his friends. The visitor can admire a dress made by Doucet, the famous dressmaker of Proust’s time.

Here’s a display dedicated to Céleste Albaret, who gave us a lot of details about Proust’s quotidian in her memoir. It’s her Rememberance of Things Past and it’s a lovely read. My billet about it is here.

I think it’s moving to see her letters, her pictures here, in a place that celebrates her master. She shared precious information with Proust’s readers and we should all be grateful that she decided to talk instead of taking her memories to her grave.

There’s also a marvelous map of Paris and the places Proust used to shop to or visit.

Each place comes with a caption, its location and whether it still exists or not. I could have stayed in front of it forever to imagine a literary walk to follow Proust and Céleste’s footsteps.

The lobby includes a library full of books by Proust or about Proust.

This hotel truly celebrates literature and goes beyond exploiting the “Proust trademark”, if such a thing exists in our world. After all, I was the only guest walking around, spending time by the displays and taking pictures of everything I could. I can’t be cynical about this place because I felt a genuine love for books and literature. I thought it was charming and I take any opportunity to promote literature and reading as a good thing. There are never too many reasons to praise books and authors.

If you’re in Paris one of these days and feel like checking out the lobby, the address is 11-15 rue de Constatinople, 75008 Paris. Meanwhile, you can see better photos on their website.

I wasn’t going to participate to July in Paris hosted by Tamara because, being French, I feel like I’m cheating. But this billet goes well with the event, so I’ll join in.

The Débâcle by Emile Zola – A reading debacle for me

June 10, 2019 16 comments

The Débâcle by Emile Zola (1892) Original French title: La Débâcle.

I read La Débâcle by Zola along with Marina Sofia and I have to confess that I’ve been a terrible reading companion. We agreed to post our billets on May 31st and I only finished reading it today. I must say that I have the Kindle version and I realized too late that the book was more than 600 pages long.

La Débâcle is the 19th opus of the Rougon-Macquart series and it is about the 1870 Franco-Prussian war. It results in the fall of Napoléon III and the Second Empire, the beginning of the Third Republic and the formation of the German Empire. It is a catastrophic war for France as the country lost the Alsace-Moselle territories and nursed Revanchism. It sowed the seeds of hatred that fed WWI. As mentioned in my billet about Leurs enfants après eux by Nicolas Mathieu, I come from Alsace-Moselle, where most of the battles occurred and that was annexed to Germany until 1919. This piece of history resonates in me and I was interested in reading about this war which, to this day, in never taught in school.

In La Débâcle, we follow Jean Macquart and Maurice Levasseur during the whole war. They belong to the same regiment, become friends and will support each other. There is not much character development in La Débâcle, the war is the main character, a bloodthirsty ogress that devours her children. The novel is an implacable condemnation of war.

Zola depicts the stupidity of the generals who led the war and commanded the soldiers. He shows an inefficient commandment, unable to make decisions, useless when it comes to military strategy and losing ground because of its sheer incompetence. Zola’s novel is very graphic: he describes the exhaustion of the soldiers who move around aimlessly, the massacre on the battle field, the deaths, the agony of horses, the killing of civilians, the hunger of prisoners, the ambulance and care of wounded soldiers. In a very cinematographic way, he is like a war reporter, writing about the theatre of operations and in the heart of the action. He draws a precise picture of the consequences of war on civilians, the carelessness of the commandment with the life of their soldiers. 139 000 French soldiers and 41 000 German soldiers died between July 19th 1870 and January 28th, 1871. A bloodshed, there’s no other word for it.

Zola has a purpose with the Rougon-Macquart series, he wants to tell the story of the Second Empire. It’s not surprising that Jean and Maurice are part of a regiment that followed the Emperor and fought in Sedan, where Napoléon III capitulated, fled to Belgium and ended the Second Empire. We hear about the battles in Alsace and Moselle through the papers but the characters do not participate to this part of the campaign.

Zola’s aim is commendable but I think he said in 600 pages what Joseph Roth would have said in 300. The descriptions are too long. In the first part, the soldiers walk, walk, walk and look for food, and cook and eat. Sure, it shows pretty well the state of the army and its mismanagement. The generals don’t get along, can’t agree on a strategy, have feel of the land, have inefficient intelligence and don’t know where the enemy is. They make the troops walk around aimlessly, they wear them out, physically and mentally. Did we need so many pages to get the picture? Certainly not.

I know the region; I could follow the soldiers’ journey but I wonder how foreigners manage to read this and not get lost. Maybe they get the same feeling as the soldiers: they feel rushed around from one place to the other.

The second part in Sedan is awful. The descriptions of the massacres and the deaths are very graphic and again, way too long. We follow the artillery, the cavalry, the infantry, the civilians. Thank God Sedan is not beside the sea and there were no planes yet or we would have had to go through the description of the battle on the water and in the air as well.

The third part is easier to read, it shows the aftermath of the rendition of Sedan, the presence of Germans in the country, gives news about the Alsace-Moselle front, the war progresses, the loss is inevitable. There are a few pages about La Commune de Paris but while the events were probably known to Zola’s contemporaries, it’s not so obvious for today’s reader and I didn’t get much out of it.

So, La Débâcle is a painful read because it’s too long, too descriptive but what Zola writes is accurate despite the pomposity and the prejudice against the Second Empire. I know that because this weekend I visited the Museum of the 1870 War and the Alsace-Moselle Annexation in Gravelotte. It’s a bilingual museum (French and German) that retraces the 1870 war in Moselle. Gravelotte was one of the battle sites, a place where the combats were so fierce that there is a popular expression that says “Ca tombe comme à Gravelotte:” (It’s dropping like in Gravelotte), to say that it’s pouring. It is a fascinating museum, well stocked and very educational. Historians confirmed what Zola describes. There’s even a painting by Lucien Marchet, based upon a chapter in La Débâcle, the battle of Bazeilles:

Zola’s novel helped me realize that the 1870 war was the last one with cavalry battles and the first industrial one, where soldiers were sent to a sure death. They were killed by shells, the French had bullet cannons and Zola writes about trenches. I thought that the French army had learnt nothing about this war if we consider the beginning of WWI: the soldiers were still wearing red pants, noticeable from afar and turning them into easy targets. The whole army was ill-prepared for modern war. I also wondered what Zola would have written about WWI if he had been alive to see it.

Zola’s book ends on a hopeful note, the idea that this debacle is also the beginning of a new order, the Third Republic. The hopeful note in the Gravelotte museum is that Robert Schuman who was born in Luxembourg as a German citizen in 1886, went to school and university in Germany, became French in 1919, lived through WWI and WWII and became one of the founders of the European Coal and Steel Community, the starting base of the EU. We, Europeans, needed two more devastating wars to stop fighting against each other. Slow learners, that’s what we are. Let’s hope we are not forgetful too.

Please read Marina Sofia’s reviews Zola: The Débacle Readalong and The Debacle of Zola’s Vision of the Paris Commune.

Romain Gary enters La Pléiade

June 9, 2019 15 comments

I wasn’t about to write a billet about Romain Gary entering La Pléiade because, who wants to read another billet about my Gary addiction? And then I stumbled upon Le sens de ma vie in a bookstore, a transcription of an interview he gave to Radio Canada in 1980. I had to read it, now I want to write about La Pléiade and this interview.

On May 16th, Gallimard published the complete works of Romain Gary in their renowned collection La Bibliothèque de La Pléiade, better known as La Pléiade.  It is a very prestigious collection and it’s an honor for an author to “enter la Pléiade”. It’s a literary recognition for a writer’s work, a way to say that his/her books have a significance for the history of literature. The Pléiade catalogue is mostly composed of French writers but it’s also open to foreign authors, in bilingual editions or in French translations. If you want to browse through their catalogue, here’s the link to their website.

Romain Gary was a bit despised by the literary intelligentsia of his time. His French was too unorthodox for the conservative writers and he was Gaullist in a literary world dominated by communist trends. (Think about Sartre) Now, decades after his death, he enters the Pléiade, his books are read in school, always present in any decent bookstore and his pléiade edition makes the news. My favorite bookstore celebrated the event with a special wall display in the store, in addition to a full display in the shop window.

And near the cash register, I found Le sens de ma vie (The meaning of my life), an interview recorded a few months before Romain Gary killed himself. He comes back to the major times of his life, his youth and his mother, his time in the army during WWI, his time as a French diplomat and his time with the cinema industry. He started to write when he was nine and kept writing until he died. Books, writing and literature were his life companions. I didn’t discover anything major in this interview but it’s interesting to see what he puts forward and considers as worth mentioning.

In the last part, Le sens de ma vie, he closes the interview with his legacy:

Je trouve que c’est ce que j’ai fait de plus valable dans ma vie, c’est d’introduire dans tous mes livres, dans tout ce que j’ai écrit, cette passion de la féminité soit dans son incarnation charnelle et affective de la femme, soit dans son incarnation philosophique de l’éloge et de la défense de la faiblesse car les droits de l’homme ce n’est pas autre chose que la défense du droit à la faiblesse.

I think that the most valuable thing I did in my life was to include in all my books, in all my writing, my passion for femininity, either in its flesh-and-blood version – a woman or in its philosophical incarnation through the praise and defense of weakness, because human rights are nothing else than fighting for the right to be weak.

He believes that weakness is a strength because since you can’t rely on your force (muscles or power), you have to be inventive. He also thinks that tenderness, compassion and love are feminine values and virtues but he doesn’t mean that only women have them. I’m not sure that the feminine tag is necessary here but I respect his idea of promoting soft power against blind force.

He also talks about humor as a powerful knife against the crushing realities of life. I have mentioned this before because it is the heart of Gary’s work and a reader can’t understand his literature without having this key. He mentions the gentlemanly sense of humor of the British and has words for the powerful, virulent and tragic American humor of the Jewish NY literary movement. He refers to Saul Bellow, Singer and Malamud, writers I want to read too. And he mentions Portnoy’s Complaint by Philip Roth and I thought “Ha! I knew it! He had to love Roth” Each time I read Roth I feel a kinship with Gary’s work, certainly coming from their common Jewish background. They both use humor as a self-defense knife and I wish Gary had been alive to read Exit Ghost.

Coming back to La Pléiade: it is extremely rare that a living author is published in La Pléiade. And yet, Philip Roth entered this collection on September, 12, 2017. He died on May 22nd, 2018 almost a year before Gary joined him in this literary temple.

PS: For family and friends who read this billet, here’s a last quote:

Je me retrouve donc au lycée de Nice, je continue mes études, je fais du sport, beaucoup de sport, presque professionnel de tennis de table, j’étais devenu champion junior de la Côte d’Azur où j’étais payé, parce que nous n’avions pas un sou pour donner des leçons de ping-pong, comme on disait à l’époque, et je pars faire mes études à la faculté de droit d’Aix-en-Provence d’abord, puis à Paris. 

La Place Royale by Pierre Corneille – A rom com from the 17th century

May 26, 2019 5 comments

La Place Royale by Pierre Corneille (1634)

Yes, you have read the title of this post correctly. I put Corneille and “rom com” in the same sentence. I know the guy is mostly known for verses like O rage! O despair! O inimical old age! Have I then lived so long only for this disgrace? (*) Corneille, the classic playwright is not exactly famous for being fun. But La Place Royale, written in 1634, three years before Le Cid is definitely a rom com.

Let me you tell why and describe this play in modern words. Once you dust off the alexandrines, forget about the old-fashioned language, the weird names, you start picturing a rom com. First of all, the plot is paper-thin and is all about “he/she wants me, he/she wants me not.”

Alidor is dating Angélique. Cléandre is Alidor’s BFF and has a secret crush on Angélique. He hides it by hanging out with Phylis, Angélique’s BFF. Doraste, Phylis’s brother is pining for Angélique, who knows it and has no patience for it.

Alidor and Angélique have been dating for a year and need to take their relationship to the next stage, which means marriage in the 17th century. But Alidor is a commitment phoebe and is totally freaking out. He needs a plan to get out of this relationship without breaking up because he can’t find a reason to break up except the fact that he doesn’t want to be tied up forever to one woman.

His brilliant idea is to find his replacement in Angélique’s heart. No harm, no foul, she’ll move on and be happy with someone else and Alidor will be free. And who can you ask to take that bullet for you? Your BFF, of course. Cléandre is happy to oblige as he gets the girl in the end.

Alidor puts his stupid scheme into motion and of course, nothing goes according to plan. He makes Angélique believe that he cheated on her and he pisses her off enough for her to reject him. Cléandre is on board, ready to woo and win her.

As Angélique feels vulnerable after Alidor’s betrayal, Phylis steps in and gives Doraste an opening. The poor guy becomes Angélique’s rebound. He’s on the verge of marrying her when Alidor realizes that he can’t lose her and convinces her to leave Doraste the night before their wedding and elope.

The elopement goes wrong, Cléandre ends up kidnapping Phylis and they discover they are very much in love with each other. They have their HEA. Doraste decides he deserves better that being a rebound and is happy to leave Angélique to Alidor. That’s when you remember you are in a French 17th century comedy  and not in a Hollywood sugary movie because Alidor and Angélique do not have their HEA. He doesn’t put his head out of his ass soon enough to get the girl, she doesn’t forgive him, she swears off men forever and makes it final by joining a convent.

See? Almost a teen movie. And the characters seem to come out of an American rom com.

We have the central power couple, Alidor and Angélique.

Alidor is more than annoying, he’s a jerk. He makes speeches and babbles about fading beauty and fickle love. He raves about his precious freedom and how he doesn’t want to give it up. But he’s also a giant coward who doesn’t have the guts to be honest with Angélique and would rather weave a tangled web of deception than make a clean break.

Angélique is more mature than her boyfriend. She knows she’s in it for the long haul, she loves him and doesn’t play games. She’s genuine, devastated when their relationship ends but she’s not desperate. More importantly, she’s not a doormat.

Cléandre is the classic BFF. He’s second best to Alidor who seems to be the biggest fish in their dating pond. He won’t do anything about Angélique because she’s dating his friend but he’s happy to take on Alidor’s offer to take his leftovers if he gets Angélique.

Phylis is probably the most interesting character of the play. She’s outspoken and wild. She’s a shameless flirt, treating every beau the same way, not getting attached to any of them. We’re in the 17th century and she argues that she’d better not fall in love with anyone because in the end, her father will dispose of her and marry her off to the man he chooses and not to the man she loves. She’s protecting herself against heartbreak.

Doraste is the good guy, the one who will nurse a sore heart in the end.

So, we have the typical characters of a rom com but we also have some of the key scenes. The boy talk between Angélique and Phylis. The wallowing-in-my-misery scene in Angélique’s bedroom. The only reason why she wasn’t binging on Ben & Jerry is because it wasn’t invented yet. The plotting scenes between the Alidor and Cléandre. The opening scene where Alidor gets cold feet and decides to get out of his relationship.

Even the French vocabulary of the time matched today’s American ways. I hate the expressions she/he is mine, I belong to him/her. We don’t say that in French anymore but in Corneille’s time, we did. And that’s the most infuriating part of this play. It callously shows that women are properties, goods to be exchanged between males. Nobody should belong to anybody but themselves.

Phylis chooses to giver herself freely and her attitude is the most modern of the play. And more importantly, Corneille doesn’t judge her for it. He gives her speaking time in his play to explain why her frivolous way are a defense mechanism. It’s her attempts at regaining some power over her body and her life before she has to give in to her father’s decision. Women don’t decide for themselves. The only decision they can make is to enter a convent.

I found that Corneille was more progressive than I thought. Molière was the progressive one for me, not Corneille. The women in La Place Royale are not deceitful creatures who play games. They are the honest and mature characters. The men are the ones who, in a way, have all the flaws usually attached to female characters: they don’t play fair, they toy with feelings, they lack courage. Corneille shows compassion and empathy for the women of his time.

I have seen La Place Royale at the Théâtre des Célestins. It was directed by the brilliant Claudia Stavisky. She casted young comedians who reminded us how young the characters of the play are. Their acting was lively and right from the boy talk scene between Angélique and Phylis, I knew I would love this play the way Claudia Stavisky staged it. They brought the alexandrines to life, they moved around like 21st century people and it worked. They played in such a way that it felt like a contemporary play without betraying the original. The modernity of Corneille’s play pops out and I never knew Corneille could be so funny. I went into the theatre, tired by a gruesome week at work and hoping I wouldn’t fall asleep on Corneille’s alexandrines. Stavisky’s direction of the play kept me awake, amused and I had a grand time.

For French readers, if this comes to your city, rush for it and buy tickets. Highly recommended.

___________

(*) Le Cid by Pierre Corneille (1637) translation by Roscoe Mongan.

The Adventures of Tom Sawyer by Mark Twain – C’est l’Amérique!

May 18, 2019 28 comments

 The Adventures of Tom Sawyer by Mark Twain (1876) French title: Les aventures de Tom Sawyer.

Tom Sawyer is so well-known that I’ll do us a favor and skip the summary part of my usual billets. I’ll focus more on my thoughts.

You might wonder why the title of this billet is The Adventures of Tom Sawyer by Mark Twain – C’est l’Amérique. Well, it explains why I’ve only read this classic now. Tom Sawyer is etched in my childhood memory as a Japanese anime I used to watch. The theme song was very catchy with a chorus that said “Tom Sawyer, c’est l’Amérique”. It’s the kind of sticky tune that stays in you mind all day when you’ve barely thought about it. Believe me, most of French people of my age remember this anime and know this song. And it was quite difficult to distance myself from the images flooding back and see Tom, Huck and Becky differently in my mind eye.

Reading Twain in the original helped keeping the anime images at bay but it was sometimes a challenge. Twain’s use of dialect made me pause and read carefully. I have a French translation of it and all is lost in translation and worse. The dialect is gone and the boys speak like a grammar book. In English, Huck makes a lot of grammar mistakes and comes from an outcast family, he can’t speak like an educated child but in French, he does. See an example here, an excerpt from the scene in the cemetery.

“I wish I’d said Mister Williams. But I never meant any harm. Everybody calls him Hoss.”

“A body can’t be too partic’lar how they talk ’bout these-yer dead people, Tom.”

This was a damper, and conversation died again.

Presently Tom seized his comrade’s arm and said:

“Sh!”

“What is it, Tom?”

And the two clung together with beating hearts.

“Sh! There ’tis again! Didn’t you hear it?”

“I –”

“There! Now you hear it.”

“Lord, Tom, they’re coming! They’re coming, sure. What’ll we do?”

“I dono. Think they’ll see us?”

“Oh, Tom, they can see in the dark, same as cats. I wisht I hadn’t come.”

“Oh, don’t be afeard. I don’t believe they’ll bother us. We ain’t doing any harm. If we keep perfectly still, maybe they won’t notice us at all.”

“I’ll try to, Tom, but, Lord, I’m all of a shiver.”

– Oui, j’aurais dû dire monsieur Williams. Mais je n’ai pas voulu le froisser : tout le monde l’appelle le vieux.

– On ne fait jamais attention à ce qu’on dit des morts, Tom.

La réflexion de Huck jeta un froid ; le silence régna de nouveau. Tout à coup, Tom saisit le bras de son camarade.

– Chut!

– Qu’est-ce qu’il y a? demanda Huck, le cœur battant.

– Chut! Tiens, on entend quelque chose. Tu n’entends pas ?

– Si. Ils viennent, ça c’est sûr. Qu’est-ce qu’on va faire ?

– Sais pas, tu crois qu’ils nous voient ?

– Pas de doute ; ils voient dans le noir comme les chats. Je voudrais bien être ailleurs, moi.

– Allons, du cran. Je ne crois pas qu’ils nous en veuillent ; nous ne faisons rien de mal. Peut-être que si nous ne bougeons pas ils ne nous remarqueront pas.

– Je veux bien essayer de rester tranquille, Tom, mais je ne réponds de rien : je tremble comme une feuille.

I know that dialects are hard to translate but using spoken language. Here’s my suggestion :

– Oui, j’aurais dû dire monsieur Williams. Mais je n’ai pas voulu le froisser : tout le monde l’appelle le vieux.

– On ne fait jamais attention à ce qu’on dit des morts, Tom.

La réflexion de Huck jeta un froid ; le silence régna de nouveau. Tout à coup, Tom saisit le bras de son camarade.

– Chut!

– Qu’est-ce qu’il y a? demanda Huck, le cœur battant.

– Chut! Tiens, on entend quelque chose. Tu n’entends pas ?

– Si. Ils viennent, ça c’est sûr. Qu’est-ce qu’on va faire ?

– Sais pas, tu crois qu’ils nous voient ?

– Pas de doute ; ils voient dans le noir comme les chats. Je voudrais bien être ailleurs, moi.

– Allons, du cran. Je ne crois pas qu’ils nous en veuillent ; nous ne faisons rien de mal. Peut-être que si nous ne bougeons pas ils ne nous remarqueront pas.

– Je veux bien essayer de rester tranquille, Tom, mais je ne réponds de rien : je tremble comme une feuille.

– J’aurais dû dire monsieur Williams. Mais c’était pas méchant, tout le monde l’appelle le vieux.

– On doit toujours faire attention à ce qu’on dit des morts, Tom.

La réflexion de Huck jeta un froid ; le silence régna de nouveau. Tout à coup, Tom saisit le bras de son camarade.

– Chut !

– Qu’est-ce qu’y a, Tom ?

Ils se serraient l’un contre l’autre, le cœur battant.

– Chut ! Tiens, on entend quelque chose. T’entends pas ?

– Euh…

– Là, t’entends pas ?

– Mon Dieu, Tom, ils arrivent ! Ils viennent, c’est sûr. Qu’est-ce qu’on va faire ?

– Sais pas, tu crois qu’ils nous voient ?

– Oh Tom, pas de doute ; ils voient dans le noir comme les chats. Si j’aurais su, j’aurais pas v’nu.

– Allons, n’aie pas peur. Je crois pas qu’ils nous en veulent ; on fait rien de mal. Si on se tient tranquille, peut-être qu’ils nous verront même pas.

– J’veux bien essayer de rester tranquille, Tom, mais Bon Dieu, j’ai la trouille.

Feel free to comment, I’m always interested in discussing translation matters. I’m not surprised that the dialect disappeared, it’s frequent in French translations. After all, peasants from Wessex speak like a French bourgeois.

Besides this translation that I explored later, I enjoyed reading Tom’s adventures. I loved Twain’s sense of humor and side remarks scattered along the book, like this one:

If he had been a great and wise philosopher, like the writer of this book, he would now have comprehended that Work consists of whatever a body is obliged to do, and that Play consists of whatever a body is not obliged to do. And this would help him to understand why constructing artificial flowers or performing on a tread-mill is work, while rolling ten-pins or climbing Mont Blanc is only amusement. There are wealthy gentlemen in England who drive four-horse passenger-coaches twenty or thirty miles on a daily line, in the summer, because the privilege costs them considerable money; but if they were offered wages for the service, that would turn it into work and then they would resign.

As a reader, I felt as the accomplice of the writer, watching Tom’s adventures unfold like a movie. I didn’t remember the dark passages, about the murder in the cemetery, the trial and Tom and Huck’s subsequent fears. Tom is a loveable character, a mischievous child. As a parent, I sympathized with Aunt Polly but it’s hard to stay mad at Tom for a long time. His heart is in the right place.

Maybe the theme song of the anime was spot on: Tom Sawyer represents a kind America. Nature around St Petersburg is exotic for us, with the Mississippi river flowing by. I’m not a historian but what Twain describes seems different from life in France at the same time. Religion is very important in the village’s life. Sunday school gathers the children and Aunt Polly adds religious times of her own at home:

The sun rose upon a tranquil world, and beamed down upon the peaceful village like a benediction. Breakfast over, Aunt Polly had family worship: it began with a prayer built from the ground up of solid courses of Scriptural quotations, welded together with a thin mortar of originality; and from the summit of this she delivered a grim chapter of the Mosaic Law, as from Sinai.

The characters of Jim and Injun Joe are also typically American. The way Twain drafted “Injun Joe” made me cringe but I can’t judge a book written in 1876 with today’s set of values. And I don’t think it should be censored but it should come with a foreword to explain the historical context. These books help us see where we come from.

But if we set aside the setting, it remains a childhood book. Tom plays with his friends, imagines he’s a pirate, a robber or Robin Hood. He enjoys his freedom during the summer and dreads going to class. He loves wandering in the country around him and explore. He has a crush on Becky. Is he very different from the young narrator in La Gloire de mon père by Marcel Pagnol or the boys in War of the Buttons by Louis Pergaud?

In the end, Tom is a symbol of childhood, with its dreams, its own vision of the world, its innocence and its freedom of mind. Maybe that’s why a Japanese firm made The Adventures of Tom Sawyer into an anime that was so popular in France. His childhood has become part of mine.

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