В полнолуние случается больше убийств.
* * *
Билл Грэхем (тот самый, который в плакатах обещал москвичам рассказать, отчего трава зеленая) в 1972 г. советовал Никсону сокрушить еврейскую цитадель в СМИ. После того как магнитофонная запись беседы была на днях обнаружена Священной Инквизицией, виновник страха ради иудейска предпочел добровольно прийти к покаянию, не дожидаясь быть приведенну к нему через пыточный подвал.
* * *
Никсон, между прочим, с Грэхемом эмфатически соглашался:
“This stranglehold has got to be broken or this country's going down the drain,” Graham said, agreeing with Nixon's own comments earlier in the conversation.
“You believe that?” Nixon says in response.
“Yes, sir,” says Graham.
“Oh boy. So do I,” Nixon agrees, then says: “I can’t ever say that but I believe it.”
“No, but if you get elected a second time, then we might be able to do something,” Graham says, reassuring the president.
At a later point in the conversation, when Nixon raises the subject of Jewish influence in Hollywood and the media, Graham says, “A lot of Jews are great friends of mine.”
“They swarm around me and are friendly to me. Because they know that I am friendly to Israel and so forth. But they don't know how I really feel about what they're doing to this country, and I have no power and no way to handle them,” Graham says.
Nixon says: “You must not let them know.”
(Тж. здесь и здесь.)
Сосредоточившись, попытался понять, что это сдавленное антисемитское перешептывание мне смутно напоминает? И вспомнилось: описание в мемуарах Эренбурга как в сталинские времена они запирались в ванной, пускали воду и рассказывали политические анекдоты.
После этой проясняющей аналогии всё стало на свои места.
* * *
Перепечатка из NYT о происхождении Корана. (Как выясняется, он был составлен много позднее времени жизни Магомета, причем многими авторами, а затем редактировался и дописывался на протяжении столетий и проч.) Исследователи боятся заниматься текстологическим анализом Корана (подобному анализу прилагаемому к Библии).
To Muslims, the Koran is the very word of God, who spoke through the angel Gabriel to Mohammed: “This book is not to be doubted,” the Koran declares unequivocally at its beginning. Scholars and writers in Islamic countries who have ignored that warning have found themselves the target of death threats and violence, sending a chill through universities around the world.
Yet despite the fear, a handful of experts have been quietly investigating the origins of the Koran, offering radically new theories about the text’s meaning and the rise of Islam.
Christoph Luxenberg, a scholar of ancient Semitic languages in Germany, argues that the Koran has been misread and mistranslated for centuries. His work, based on the earliest copies of the Koran, maintains that parts of Islam’s holy book are derived from pre-existing Christian Aramaic texts that were misinterpreted by later Islamic scholars who prepared the editions of the Koran commonly read today. […]
Christoph Luxenberg, however, is a pseudonym, and his scholarly tome, “The Syro-Aramaic Reading of the Koran,” had trouble finding a publisher, although it is considered a major new work by several leading scholars in the field. Verlag Das Arabische Buch in Berlin ultimately published it.
The caution is not surprising. […] Egyptian novelist Naguib Mahfouz was stabbed because one of his books was thought to be irreligious. When the Palestinian scholar Suliman Bashear argued that Islam developed as a religion gradually, rather than emerging fully formed from the mouth of the prophet, he was thrown from a second-story window by his students at the University of Nablus. […]
The disquiet extends to non-Muslim scholars in Western countries. “Between fear and political correctness, it's not possible to say anything other than sugary nonsense about Islam,” said one scholar at an American university who asked not to be named, referring to the threatened violence as well as the widespread reluctance on U.S. college campuses to criticize other cultures.
The touchiness about questioning the Koran predates the latest rise of Islamic militancy. As late as 1977, John Wansbrough of the School of Oriental and African Studies in London wrote that subjecting the Koran to “analysis by the instruments and techniques of biblical criticism is virtually unknown.”
Wansbrough insisted that the text of the Koran appeared to be a composite of different voices or texts compiled over dozens if not hundreds of years. After all, scholars agree that there is no evidence of the Koran until 691 – 59 years after Mohammed's death – when the Dome of the Rock mosque in Jerusalem was built, carrying several Koranic inscriptions.
These inscriptions differ to some degree from the version of the Koran that has been handed down through the centuries, suggesting, scholars say, that the Koran may have still been evolving in the last decade of the seventh century. Moreover, much of what we know as Islam – the lives and sayings of the prophet – is based on texts from between 130 and 300 years after Mohammed's death.