Sections of
Interest from Boudet's Books
As you read through
Boudet's books you cannot fail to notice certain sections which are so
mysterious and so enigmatic that they positively shout out at you. The
following was extracted from La Vraie Langue Celtique and it represents one
of the most perplexing and truly interesting sections from any of his
books. I
do regard this as highly significant and its appearance in his book is
not simply poetic or literary license but a distinct
attempt to communicate something of great importance to the reader. I
provide the French version first with the English translation following:-
La Vraie Langue Celtique
Starting from Page 120:-
«Janvier,
Urtharrilla.» Le mauvais temps du mois de janvier arrête les travaux de
ceux qui voudraient passer la herse dans leurs champs, – to hurt,
nuire, – to harrow, herser, – to will (ouil)
désirer, vouloir –.
«Février,
Otsaïla.» La chaleur est suffisante pour déterminer la débâcle des
glaces des côtes du Pont-Euxin et permet de mettre à la voile – hot,
chaud, – to sail (séle), mettre à la voile –.
«Mars,
Martchoa.» Les pluies continuelles de mars changent forcément les terrains
en marécages – marsh, marais, un lieu marécageux, – to owe
(ô), devoir –.
«Avril,
Aphirila.» Désirer que les céréales présentent bientôt l'image de
l'épi – to ape, présenter l'image, – ear (ir)
épi de blé, – to will (ouill), désirer.
«Mai,
Maiyatza.» Aux épis souhaités viennent s'adjoindre, en mai, les
brillantes fleurs des champs – to may (mé), cueillir
des fleurs, – to add, ajouter –.
«Juin,
Erearoa.» S'agiter pour passer la herse dans les champs – to hare
(hère), s'agiter, – to harrow, passer la herse –.
«Juillet,
Uztaïla.» Différer les grandes réunions, les assemblées, sans doute à
cause de la chaleur – to hustle, remuer ensemble, – to
while (houaïle), différer –.
«Août,
Agorilla.» Les ruisseaux cessent de couler – ago, passé – to
rill, couler, ruisseler –.
«Septembre,
Bûruïla.» Désirer de se terrer, de s'enfermer dans les cavernes
affectées à l'habitation, – to burrow (beurrô), se
terrer, se retirer sous terre – to will (ouill)
vouloir, souhaiter –
«Octobre,
Urria.» Se hâter dans les travaux des champs – to hurry (heurri),
se presser.
«Novembre,
Hazila.» La brume se traîne sur les collines – to haze,
faire un temps brumeux, – hill, colline –.
«Décembre,
Abendoa.» Se couvrir de vêtements de laine – abb, trame de laine,
– to endue (endiou), se revêtir.
Les
périphrases employées dans la langue basque sont plus sensibles encore
dans l'expression de certains faits naturels comme le lever et le coucher du
soleil, le lever et le coucher de la lune.
«Le lever du
soleil, iruzki atheratzea» présente le sens suivant: celui qui est
fatigué, déteste d'entendre bourdonner dans l'air – to hear
(hir), entendre, – to huzz (heuzz), bourdonner,
– sky (skaï) air, – to hatter, harasser,
– to hate, détester –.
«Le coucher
du soleil, iruzki sartzea» accuse une formation semblable: le cultivateur
arrivé au soir, déteste d'entendre bourdonner dans l'air, – to hear
(hir) entendre, – to huzz, bourdonner, – sky,
air – sart, terrain cultivé –.
«Le lever de
la lune, ilhargi atheratzea.» L'homme harassé de fatigue déteste de
vouloir prêter l'oreille aux cris, – to will (ouill),
vouloir, – to harck, prêter l'oreille, – hue (hiou),
cri, – to hatter, harasser, – to hate,
détester –.
«Le coucher
de la lune, ilhargi sartzea.» Le cultivateur désire de prêter l'oreille
aux cris, – to will (ouill) désirer, – to harck,
prêter l'oreille, – hue (hiou), cri, – sart,
terrain cultivé –.
Examinons
encore d'autres expressions dont l'explication servira à placer la langue
basque dans tout son jour, c'est-à-dire, comme dérivant pleinement de la
langue primitive.
«Le matin,
goïza»; marcher avec facilité – to go, marcher, – ease
(ize); aise, facilité –
«Midi,
eghuerdi»; moment où cesse la croissance de la lumière solaire et où
commence sa décroissance – to egg, pousser, – hour
(haour), moment, heure, – day (dé), jour –.
«Le soir,
arratxa»; courir en hâte vers le logis – to hare, courir
– rath, en hâte –.
«Minuit,
gaûherdi»; aller vers l'heure, le moment du jour – to go,
aller, – hour (haour), heure, – day (dé),
jour –.
«Un champ,
landa bat.» – Land, terre, – bat correspond à un.
«Une source,
ithurri beghi bat.» Commencer à hâter sa course – heat (hit),
course, – to hurry, hâter, – to begin (biguin),
commencer.
«Une
fontaine, ithurri bat.» Précipiter sa course, – heat (hit),
course, – to hurry, précipiter.
«Cabane,
etchôla.» Une foule de têtes sous le même toit, – head (hèd),
tête, – shoal (chôl), une foule, une troupe.
«Epingle,
ichkilin.» L'extrême propreté était bien loin de briller dans les
hôtelleries où s'arrêtaient d'infortunés voyageurs consciencieusement
armés d'une épingle: on comprend aisément de quels insectes dégoûtants
et agaçants il est ici question, – to itch, démanger, – to
kil, tuer, – to inn, loger dans une auberge.
«Maison,
etchea.» Une tête qui médite, – head (hèd), tête, – to
chew (tchou), méditer.
«Cave, sotua.»
Partie de la maison où l'on pourrait devenir hébété à force de boire,
– to sot, devenir hébété à force de boire, – how
(haou), de quelle manière.
«Le tonnerre,
ihurtzuria.» Voir en haut l'éclair qui est sûr de faire du mal, – high
(haï), haut, – to hurt, faire du mal, – sure (choure)
sûr, – to eye (aï), voir.
«Les
ténèbres, ilhumbeak.» Apaiser les bourdonnements, les aboiements et les
bêlements, – to heal (hil), apaiser, – hum,
bourdonnement, – to bay (bé), aboyer, bêler –.
«S'aveugler,
itxutzea.» L'oeil se referme par l'effet d'un coup, – to hit,
donner un coup, to shut (cheut) se refermer –.
«Se casser
une jambe, zango bat aûstea»
Gâter l'os
de la jambe, – shank, l'os de la jambe, – bat, une – to waste
(oueste), gâter –.
«Pleurs,
nigarrac.» Refuser le nécessaire, – to niggard, refuser le
nécessaire –.
«Rival,
yelostarria.» Pousser des cris d'horreur à la vue de l'ennemi et
l'attaquer pour le piller, – to yell, pousser des cris
d'horreur, – to host, attaquer, to harry,
piller –.
«Famille,
maïnada.» Ajouter l'essentiel, c'est-à-dire les enfants, – main,
essentiel, – to add, ajouter –.
«L'honneur,
ohorea.» Etre obligé d'avoir les cheveux blancs, – to owe (ô),
être obligé, – hoar (hôre), qui a les cheveux blancs –.
English
Translation
"January,Urtharrilla."
The bad weather of January stops the work of those who would want to harrow
their fields. – to hurt, nuire (to harm), – to harrow,
herser,(to harrow) – to will (ouil) désirer, vouloir
(to wish, to want).
"February, Otsaïla." The heat is enough to
allow the release of ice from the sides of Pont-Euxin and allows one to set
sail. – hot, chaud,(hot) – to sail (séle), mettre à la voile
(to set sail).
"March,
Martchoa." The continuous rain of March forcibly changes the land into
swamp. – marsh, marais (marsh, swamp), un lieu marécageux (a boggy
place) – to owe
(ô), devoir (to owe)
"April,
Aphirila." To wish that the cereals should soon show the image of the
ear. – to ape, présenter l'image (to copy, to ape), – ear (ir)
épi de blé (Ear of wheat), – to will (ouill),
désirer (to wish).
"May,
Maiyatza". To the expected ears arrives to join them, in may, the
brilliant wild flowers. – to may (mé), cueillir
des fleurs (to gather flowers), – to add, ajouter (to add).
"June,
Erearoa". To get excited about harrowing the fields. – to hare
(hère), s'agiter (to excite) – to harrow, passer la herse
(to harrow).
"July, Uztaïla". To postpone the grand
reunions, the assemblies, without doubt because of the heat. – to hustle, remuer
ensemble (to move together), – to
while (houaïle), différer (to postpone).
"August,
Agorilla". The streams stop flowing. – ago, passé (ago,
after, passed) – to
rill, couler, ruisseler (to flow, to stream)
"September,
Bûruïla". To want to burrow, to close oneself in the caves designed
for habitation. – to burrow (beurrô), se terrer (to
burrow), se retirer sous terre (to hide underground) – to will (ouill)
vouloir, souhaiter (to want, to hope for).
"October,
Urria". To hasten the work in the fields. – to hurry (heurri),
se presser, (to hasten).
"November,
Hazila." Mist hangs over the hills. – to haze,
faire un temps brumeux,(misty weather) – hill, colline (hill).
"December,
Abendoa". To cover oneself in woolen clothes. – abb, trame de
laine, (wool loom) – to endue (endiou), se revêtir
(to cover oneself).
The
periphrases used in the Basque language are still more appreciable in the
expression of certain natural occurrences such as the rising and setting of
the sun, the rising and setting of the moon.
"The
rising of the sun, iruzki atheratzea". Presents the following meaning:
He who is tired, hates to hear buzzing in the air – to hear
(hir), entendre,(to hear) – to huzz (heuzz),
bourdonner,(to buzz, to hum) – sky (skaï) air, (sky) – to hatter, harasser,(to
harass, to weary) – to hate, détester (to hate).
"The
setting of the sun, iruzki sartzea", shows a similar formation: The
grower having arrived home in the evening, hates to hear buzzing in the air. – to hear
(hir) entendre,(to hear) – to huzz, bourdonner,(to
buzz, to hum) – sky,
air (sky)– sart, terrain cultivé (cultivated land).
"The
rising of the moon, ilhargi atheratzea". The man worn out by tiredness
hates to listen to cries, – to will (ouill),
vouloir, (to wish, to want) – to harck, prêter
l'oreille,(to listen, to lend and ear) – hue (hiou), cri,(a
cry) – to hatter, harasser,(to harass, to weary) – to hate,
détester (to hate).
"The
setting of the moon,ilhargi sartzea". The grower wants to listen
to the cries, – to will (ouill) désirer, (to wish
for) – to harck,
prêter l'oreille,(to listen, to lend an ear) – hue (hiou),
cri, (a cry)– sart,
terrain cultivé, (cultivated land).
Let us
examine other expressions whose meaning will help to put the Basque language
to the fore, that is to say, as being clearly derived from the primitive
language.
"Morning,
goïza", to walk with ease, – to go, marcher, (to walk)
– ease
(ize); aise, facilité (ease).
"Noon,
eghuerdi", the time when the increase of the solar light stops and its
decrease begins – to egg, pousser,(to push) – hour
(haour), moment, heure, (moment, hour) – day (dé), jour,
(day).
"Evening,
arratxa", to run in haste towards the home.– to hare, courir,
(to run) – rath, en hâte (in haste).
"Midnight,
gaûherdi", to go towards the hour, the moment of the day. – to go,
aller, (to go) – hour (haour), heure, (hour) – day (dé),
jour, (day).
"A
field, landa bat.» – Land, terre, (earth, ground) – bat correspond à
un, (bat corresponds to one).
"A
spring, ithurri beghi bat", To begin to hasten its course. – heat (hit),
course (course, path), – to hurry, hâter (to hasten, speed
up), – to begin (biguin), commencer, (to begin).
"A
spring, ithurri bat.» To speed up its course, – heat (hit),
course, (course, path) – to hurry, précipiter, (to speed
up, to hurry).
"A
cabin, etchôla", A mass of heads under the same roof, – head (hèd),
tête, (head) – shoal (chôl), une foule, une troupe, (a
group, a heard).
"A
needle, ichkilin", great cleanliness is far from being
outstanding in the guest houses where the unfortunate travellers stay conscientiously
armed with a needle: One can easily understand what disgusting and annoying
insects are meant here, – to itch, démanger, (to itch) – to
kil, tuer, (to kill) – to inn, loger dans une auberge,
(to stay at an inn).
"A
house, etchea", A head that meditates. – head (hèd),
tête, (a head) – to
chew (tchou), méditer (to meditate).
"A
cellar, sotua.» The part of the house where one can become bewildered by means of
drinking, – to sot, devenir hébété à force de boire,(to
become bewildered as a result of drinking) – how
(haou), de quelle manière, (in what way)
"Thunder,
ihurtzuria.» To see high above lightening which is certain to cause harm, – high
(haï), haut, (Above, high) – to hurt, faire du mal, (to harm,
to hurt) – sure (choure) sûr, (sure) – to eye (aï),
voir, (to see).
"The
darkness, ilhumbeak.» To quell the buzzings, the barkings, and the
bleatings, – to heal (hil), apaiser,(to quell) – hum,
bourdonnement (buzzing) – to bay (bé), aboyer, bêler,
(to, bark, to bleat)
"To
blind, itxutzea.» The eye closes itself because of a blow, – to hit,
donner un coup, (to hit) to shut (cheut) se refermer,
(to close)
"To
break a leg, zango bat aûstea", To damage the bone of the leg, – shank, l'os de la
jambe,(the leg bone) – bat, une (one) – to waste
(oueste), gâter (to spoil, to damage).
"Tears,
nigarrac", To refuse essentials. – to niggard, refuser le
nécessaire, (to refuse essentials).
"Rival,
yelostarria", to let out cries of horror at the sight of the enemy and
to attack him in order to rob him, – to yell, pousser des cris
d'horreur, (to give cries of horror) – to host, attaquer,
(to attack) to harry,
piller, (to plunder, to rob, to pillage).
"Family,
maïnada.» To add the essential, that is to say, children, – main,
essentiel, (essential) – to add, ajouter, (to add).
"Honour,
ohorea", to be obliged to have white hair, – to owe (ô),
être obligé,(to be obliged) – hoar (hôre), qui a les cheveux blancs,
(someone with white hair).
By reading
through the descriptions given for each of the Basque words mentioned it is
clear to see that Boudet is painting a journey. Where the locations in
question might be is a mystery but I feel sure that some clues can
definitely be found within his book. It seems to be clear also that the
journey being described was one which represented some hardship and
discomfort and in saying this it would seem to be reasonable to assume that
the location was probably well outside of Boudet's normal home ground. For example
his description of the the guest houses:-
A
needle, ichkilin", great cleanliness is far from being
outstanding in the guest houses where the unfortunate travelers stay, conscientiously
armed with a needle: One can easily understand what disgusting and annoying
insects are meant here.
The
description clearly implies reachedness, poverty and somewhere which in all
probability is extremely
isolated. The needle described seems to indicate that the parasites probably
burrow under the skin and would thus need to be extracted by means of
something sharp. I am not an expert in human parasitology, but it does seem
to me that such burrowing parasites are more common in tropical or sub
tropical climates than
they are in Europe. The possibility also exists that his needle is not
a real one but an allegorical one. Perhaps he is describing the need to be
sharp in one's thinking or that the secret he hints at is actually something
small which can only be teased out by means of a "needle".
In the
early part of this portion of text he gives descriptions for the 12 months
of the year. Interestingly he provides another 12 descriptions in his book
Du Nom De Narbonne and these appear at the foot of page 11 and run almost to
the end of the book. Rather than reproduce the entire text here please refer
to the appropriate section in the book.
Although
the subject matter of these descriptions is different from the 12 months
used in La Vraie Langue Celtique, it it just possible that there is
something in common.
The
following two sections are also extremely interesting:-
"Family,
maïnada.» To add the essential, that is to say, children, – main,
essentiel, (essential) – to add, ajouter, (to add).
"Honour,
ohorea", to be obliged to have white hair, – to owe (ô),
être obligé,(to be obliged) – hoar (hôre), qui a les cheveux
blancs,
(someone with white hair).
To me the
inference is that the place being described is narrow and impenetrable by an
adult. To overcome this difficulty Boudet resorts to using a child to gain
access to this environment. The comment about white hair would seem to
indicate that the opening or part of this area contains some kind of
white deposit, possibly talc or chalk which coats the hair thus making it
appear white.
As you can
see there are any number of interpretations that can be placed on these strange
lines of text. Unfortunately without precise knowledge of the district he
describes, all anyone can do is to use what little logic they can and a great
deal of guess work to try to figure
out what exactly he is referring to. Perhaps the clues to the whereabouts of
this mysterious place can actually be found in Boudet's books, but that is a
superhuman challenge.
Another
section which I consider to be most interesting can be found on page 205 of
La Vraie Langue Celtique. Boudet introduces the reader to the extract by
first offering a descripiton of a particular tribe:-
...et les Cherusci
accueillaient par des clameurs d'enthousiasme le partage du butin – to
share (chère), partager, – to huzza (houzzé),
accueillir par des cris d'acclamation –.
...And the Cherusci, welcomed by
enthusiastic uproar shared the booty - to
share (chère), to
huzza (houzzé), to welcome by cries of acclamation.
At this
point Boudet then quotes a section of text attributed to a historian by the
name of Em. Lefranc.
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« Clovis, » dit Em. Lefranc, (1), « désirant « entretenir
les bonnes dispositions du clergé gaulois, évita « de passer avec son
armée dans les grandes villes dont il « avait reçu la soumission.
C'était le seul moyen de sauver « du pillage les couvents et les
basiliques qui renfermaient « beaucoup de richesses. Cependant une des
églises de « Reims ne put échapper à la rapacité d'une bande de « maraudeurs
franks. Dans leur butin se trouvait un vase « sacré d'une grandeur et
d'une beauté singulières.
« L'évêque, instruit de ce fait, députa vers Clovis
pour « réclamer ce vase. Charmé d'être agréable au prélat, le roi « dit
aux envoyés : Venez avec moi à Soissons et si parmi le « butin je
trouve l'objet ravi, je vous le rendrai. Tout le butin « était mis en
commun après la campagne, et le sort réglait « le partage entre tous.
On ne tarda pas à découvrir le vase « précieux parmi les dépouilles
rassemblées, sous une tente, « au milieu de la place publique de
Soissons. Mes braves « compagnons, dit alors Clovisaux Franks, il ne
vous sera « pas désagréable que je prenne le vase, et que je le rende
« aux gens qui le réclament ? Les officiers et les soldats y « consentirent.
Non, certes, dit un guerrier brutal et jaloux,
« vous ne prendrez ce vase que si le sort vous le
donne ; et « d'un coup de sa francisque il le brisa. Clovis garda le
« silence, prit le vase et le rendit. Un an après, comme il « passait
en revue les Franks dans un champ de Mars, il « reconnut le soldat
dont l'audace grossière avait invoqué la « loi du partage : Il n'est
pas, dans toute l'armée, d'armes « plus mal tenues que les tiennes,
lui dit-il ; ta framée, ton « épée, ta francisque accusent ta
négligence et ta lâcheté : et « lui arrachant sa hache, il la jette à
terre. Le soldat se « baisse pour la ramasser ; mais Clovis lève
soudain la « sienne et lui fend la tête : Voilà, s'écrie-t-il, ce que
tu as « fait au vase de Soissons. » |
"Clovis,
wishing to be in the good books of the Gallic clergy avoided passing with
his army through those large towns which had already surrendered to him.
This was the only way to save the large convents and basilicas which
contained large amounts of wealth from being looted. However, one of the
churches of Reims could not escape the ravages of a band of marauding
Franks. Amongst their treasure was to be found a vase of singularly sacred
beauty and grandeur. The Bishop advised of this act, sent a representative
to Clovis to reclaim the vase. Pleased to be agreeable toward the clergy
the king said to the envoys: "Come with me to Soissons and if amongst
the booty I find the stolen object I will give it back to you". All
the booty had been gathered in a common place after the campaign where it
was to be divided equally. It did not take long to find the precious vase
amongst the gathered spoils beneath a tent in the middle of the town
square of Soissons. "My brave comrades" said Clovis to the
Franks "I hope it will not be disagreeable to you that I should take
this vase and return it to the people who claim it". The officers and
the soldiers agreed. "Certainly not", cried a brutal and jealous
soldier "You will not take this vase that chance has given you",
and with a blow of his battle axe he smashed it. Clovis kept his silence,
took the vase and returned it. A year later as he was reviewing his troops
in the Field of Mars he recognized the soldier whose unseemly audacity had
invoked the law of sharing the spoils. There is not in the whole army,
weapons more poorly held than yours" he said, "Your lance, your
epee, your battle axe, display your negligence and your cowardice and
wrenching his axe from him, he threw it to the ground. The soldier stooped
to gather it up but Clovis suddenly raised his own and smashed his skull.
"There", he cried, "Is what you have done to the vase of
Soissons"."
He ends the
section by saying:-
Cet avide soldat
appartenait sans doute à la tribu des Cherusci et méconnaissait en ce
moment son titre de Frank.
This greedy solider undoubtedly belonged to
the Cherusci Tribe forgot at that moment his title of Frank.
Although this
short extract appears to substantiate Boudet's description of the Cherusci,
there is in fact almost no reason that I can see why he should add such a
lengthy piece of text just to support the use of one word. Indeed the
section of text does not provide much in the way of support at all. Boudet
simply assumes that the soldier must have been a Cherusci whereas in fact
all he seems to have been is just greedy. There's nothing in the text which
actually proves his hypothesis. So why did Boudet go to the trouble of
adding this short historical account? It is my theory that he is trying to
draw the readers attention to a number of things. Firstly he refers to
Clovis, an ancient king of France who happened to be around at the same time
as the Visigoths. Then, he elaborates on the subject of plunder. Of
particular interest is the subject of the Vase. Within the text it is given
very high status, something of incalculable value and something belonging to
the church. Finally there is the destruction of this object by an act
of wanton vandalism.
This single
section of text actually contains the majority of ingredients which surround
the whole mystery of Rennes-le-Chateau. To me it seems to be a clear
statement about what Boudet's book is all about and I am sure he included it
for this specific reason.
On a different
level I must once more return to the question of numbers which, like it or
not, do seem to permeate many of the aspects within this mystery generally.
The section containing the above text is 40 lines in length. The total
number of words within the section is 332 (the initial words "dit Em.
Lefranc" were removed leaving only the related story) 335 if you leave
these word in. Here again it is a coincidence that one number is repeated.
The number 33. Another coincidence can be found here also. 33 is the
sum of three numbers, 11 + 11 + 11. If you place all three 11's side by side you get one
large number 111,111. You can break this number in half to get 111 x 111
which results in 12321. If you now remove the 3 from the centre of the
number you arrive back at 1221 which was the number obtained by multiplying
the two numbers on the Devil's wing (111 and 11). Also you can obtain these
same numbers from our group of 11's. The numbers 111, 11 and 1. Multiply
these three and you arrive back again at 1221. The single left over 1
appears to be out of place since the numbers on the Devil's wing were 111
and 11. However this number is not wasted or out of context. The text as I
mentioned earlier contained 332 words. If you now insert the 1 in front of this
number you get 1332, another number obtained within the church and which
represents the two Devils to be found within the church and a number
representing the mark of the beast twice (666 x
2).
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