Guide Le Chien Qui Sauva lHumanité (Histoires Indigènes pour Enfants t. 2) (French Edition)

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The word cabinet comes most directly from the sets of drawers in which the samples were stored SeeFig. The problem associated with these collections stemmed from the fact that the items displayed often represented multifarious and bizarre compilations of animal, vegetable, and mineral material that ranged from the fake to the marvelously authentic. His own cabinet contained thousands of objects, among them:. As the title suggests, the book which appeared in , gave reports on similar collections in Belgium and France. This last designation calls explicit attention to the extraordinary, if not inexplicable character of certain specimens.

Figure 2. In a sense, nature becomes artificial because an arrangement of the kind represented in the image could never be realized. What bursts forth is a floral abundance meant to overwhelm with its breadth, depth, and exoticism see Fig. The numerals are cross-referenced in the poem itself, as each specimen carries a description that elaborates its significance. Not only does the fecundity overflow the boundaries imposed by humanity, it dwarfs the animal life that ostensibly supports the vessel.

Likewise, the lyric itself is not of stellar quality in that the persona of the poet is sometimes without contour, the rhymed couplets often seem stilted, and the language and imagery sometimes border on the prosaic. In addition, the descriptive nature of the work can become digressive to the point where readers have difficulty charting the progression of the text. While the initial line certainly contains some degree of exaggeration, Contant suggests that his cabinet surpasses anything that nature itself has produced.

Later in the poem, Contant does ascribe substantial credit to God and to nature for the splendor around him. All the same, he does not merely see himself as reflecting this majesty in his text. Glory, while the purview of nature and of God, also extends to Contant himself. Toy des arbres le chef!

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Following the cedar are the pines from Savoy which, Contant reminds us, were reputedly used to build the Trojan horse. While nature tries to work in harmony with humankind, it does not have a willing partner. For Contant, humanity is as corrupt as it has ever been:.

Humanity continues neither to see nor to appreciate the earthly paradise in which it lives. To know nature, then, is to know God and his love. The best means of solving this quandary is to collect and organize what is wondrous, strange, and unnerving in nature and make it intelligible to at least some segments of humanity. From a narrative point of view, there is very little transition from the garden to the cabinet. Absent are any structural indicators such as books, chapters, or other markers delineating separation in the text.

Figure 3. The bat, canoe, and other exotic items from the cabinet. At this same time the poet indicates that physical aberrations are a sign of divine displeasure and might, he is no doubt fascinated by such abnormalities and knows that his audience is as well.

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The development and dissemination of print culture enables the allure of the unfamiliar to spread rapidly. Whatever the case, the image in the engraving is embellished, and no such creature actually existed.

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In the poem, the dragon replaces the serpent in Eden whose evil persists in cursing humankind:. The fact that Contant himself has, for all intents and purposes, seized and confined the beast, should provide hope that sin and evil can be overcome. Symbiosis occurs in that the bat receives the blood it needs to survive. While this pictorial exaggeration might seem naive and even silly, the point is to underscore the reciprocity, if not harmony, between the human and animal worlds.

Two inferences readily drawn from this distich are that God has absolute power to heal, while exercising complete control over the elements of his creation. Specifically, he lists five specimens, designated as:.

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  • These items are examples of what is now called teratology, or the study of deformities. Contant vaunts such anomalies not simply to jolt the reader, but to advance his assertions concerning divine supremacy over the universe. His authority is affirmed by the expanse, depth, and regeneration of this bounty, while his goodness is confirmed by the constant provision of this wonder and abundance despite. Figure 4. On occasion, God maintains his hold on humanity by creating monsters, but does this mean that God himself is monstrous?

    For Contant, the answer to this question is no. Contant ends the poem with a shift back to the garden as if to suggest that while the internal, reserved space of the cabinet is valuable, it pales in comparison to the splendor of Nature. Originally from the plains of North America, the helianthus tuberosus is a sunflower that propagates quickly and produces a tasty root vegetable.

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    Contant portrays the plant as resilient to the forces that menace it:. Clearly, these resistant qualities served as inspiration to a poet who saw himself as beleaguered and vulnerable.

    By identifying and strengthening these links in the chain of being, Contant transcends the earth by creating art from it. Myriam Marrache-Gouraud and Pierre Martin.

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    Rennes: Presses Universitaires de Rennes, Findlen, Paula. Goldstein, Claire. Philadelphia: U of Pennsylvania P, Impley, Oliver and Arthur Macgregor, ed. Oxford: Clarendon P, Joubert, Laurent. Bordeaux: Simon Millanges, Poitiers: F. Lestringant, Schnapper, Antoine. Paris: Flammarion, Williams, Wes. Oxford: Oxford UP, Images appearing in this essay are taken from this initial printing. All of the sixteenth- and seventeenth-century original editions mentioned in this essay can be found online via Google Books.

    Consequently, I refer to page numbers in the Marrache-Gouraud and Martin edition. See also Marrache-Gouraud and Martin 45— Mesnier in Poitiers. We note that while the engravings were executed by local artisans, Contant made the original drawings and kept the plates in his possession for future editions.

    See Printable PDF of Theobald, 46— Si nous eussions eu chacun une de ces mignardes en nostre compagnie, elle nous eust bien plus servy que celle de tous nos livres. Although at first glance it may seem surprising to find this lyric language associated with masturbation, it is typical of Sorel to mix high and low registers and to re-write and subvert material from literary precedents. As he dreams of having sex with Laurette, his love interest, he kisses an old woman, Agathe, who is also spending the night at the inn.

    After he wakes up and Raymond tells him what happened, a horrified Francion says to Agathe,. In yet another episode, Francion comments indirectly about wasting life in the third book as he recounts his dream to Raymond. In his dream, after fleeing a group of monsters, he meets a man whom he describes as malicious; the man has climbed an apple tree and not only takes the fruit, but also breaks the branches, leaving only the trunk that has no hope of producing fruit in the future.

    The fact that he knows this implies that they do not try to hide it and therefore feel no guilt or shame about it. The narrator explains that the main character, Orestes, discovered the practice at eleven years old:.

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    Orestes fears that his impotence is caused by too much masturbation in his youth. Interestingly, impotence is one of the physical consequences of the practice, along with convulsions, fatigue, and weakness, threatened by the anonymous author of a widely-circulated pamphlet about masturbation in Although Orestes is clearly frustrated by the impotence that he thinks is the result of masturbation, it is difficult to determine if he feels guilt.

    Jean-Louis Flandrin cites a translation of Cardinal F. Therefore those Doctors who advise this act on health grounds sin grievously, and those who obey them are not exempt from mortal sin. Pour ne point foutre de putain, En crois-tu, pour cela, tes passe-temps sans crime? Indeed, it is nature that cries out incessantly to the masturbator, not the Holy Spirit or his conscience.

    Clearly, Saint-Pavin is having fun with the topic. Malherbe takes a more personal tone in a poem that describes the struggle between desires of the body and fear of sin:. But the subject of masturbation allows this erotic allegory to be turned on its head. However, there is no mention of marriage in this passage.

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    Sorel therefore foregoes one sin masturbation for another premarital sex , which his protagonist enjoys throughout the novel. Masturbatory pleasures are infinite but unlikely to produce satisfaction whereas heterosexual pleasure is teleological and definite. In this sense, Sorel engages in meta-poetic play similar to what we have seen in the poems, although it is more on the level of an indefinite writing process than in the lexical and intentional games of Saint-Pavin and Malherbe. The pleasure experienced by the writer is mirrored by that of the reader.

    Another example of prolonging the pleasure provided by the novel is found in La Maison des jeux , which Sorel composed between and , at the same time he was writing Francion and Le Berger extravagant. But for Sorel, closure in fiction represents the end of pleasure, and the longer the story, the better. Becoming an enemy of the ladies means that this pleasure would no longer be available to Francion himself.

    Anthologie des poètes français contemporains/Tome troisième

    In that sense, despite its overt condemnation by Francion, masturbation can be compared to the sort of unending pleasure that the writer can provide to reader and listener and himself. Bouchard, Jean-Jacques. Les Confessions. In Journal 2 vol, t. Turin: G. Giappichelli, Harry, A. Mothu, and P.