Juan Cole, “As Palestinians continue to die, the history of their betrayal by the ‘Free World’ tells us why” at Scheerpost

“You have this exchange of populations, this ethnic cleansing: Jews sent to Israel and Palestinian sent out of Israel. But the Palestinians that were sent out of Israel didn’t have a stable framework for their lives, they became stateless people, for a while,” Cole said.

In terms of the Palestinians as victims of colonialism, Cole said, “The Palestinians are among the great unresolved problems created by the modern era of this industrial ethnic nationalism and settler colonialism that came together in Palestine in this very unfortunate way.”

Featured Image: Digital, Dream/ Dreamland 3.0.

The siege was enforced by armies and navies which had come from Germany, Finland, Italy, Spain, and Norway. It was part of a war started by a coalition of forces from around Europe led by Nazi Germany on June 22, 1941.

The goal of the war against the Soviet Union was different from the war Germany had waged in Western Europe. On the day of the invasion of the Soviet Union, Hitler declared that “the empire in the east is ripe for dismemberment”. Germany sought new living space (Lebensraum) but did not need the people who lived on it. Most of them were despised as subhuman (Untermenschen) and destined to be killed, starved or enslaved. Their land was to be given to “Aryan” settlers. To make his point in racial terms familiar to the Europeans, Hitler referred to the Soviet population as “Asians”.

Indeed, the war against the Soviet Union had aspects of a colonial war: millions of Soviet civilians – Slavs, Jews, Gypsies (Roma) and others – were systematically put to death. This surpassed Germany’s genocide in Southwest Africa (today’s Namibia) in 1904-1908 when it just as systematically massacred the local tribes of Herero and Namas. True, Germany was not exceptional: this was common practice among European colonial powers. 

The intentions of the Nazi invaders were summarized succinctly:

After the defeat of Soviet Russia there can be no interest in the continued existence of this large urban center. […] Following the city’s encirclement, requests for surrender negotiations shall be denied, since the problem of relocating and feeding the population cannot and should not be solved by us. In this war for our very existence, we can have no interest in maintaining even a part of this very large urban population.

As one of the Nazi commanders enforcing the siege put it, “we shall put the Bolsheviks on a strict diet”.

British Movietone Video: “Siege of Leningrad – 1944 | Movietone Moment |

The last rail line linking the city with the rest of the Soviet Union was severed on August 30, 1941, a week later the last road was occupied by the invaders. The city was completely encircled, supplies of food and fuel dried up, and a severe winter set in. The little that the Soviet government succeeded in delivering to Leningrad was rationed. At one time, the daily ration was reduced to 125 grams of bread made as much of sawdust as of flour. Many did not get even that, and people were forced to eat cats, dogs, wallpaper glue, and there were a few cases of cannibalism. Dead bodies littered the streets as people were dying of hunger, disease, cold and bombardment.

Leningrad, a city of 3.4 million people, lost over one third of its population. This was the largest loss of life in a modern city. The former imperial capital famous for its magnificent palaces, elegant gardens and breathtaking vistas was methodically bombed and shelled. Over 10 000 buildings were either destroyed or damaged. This was part of the invaders’ drive to demodernize the Soviet Union, to throw it back in time. Leningrad had to be wiped out precisely because it was a major centre of science and engineering, home to writers and ballet dancers, the see of famous universities and art museums. None was to survive in the Nazi plans.

Sadly, neither sieges, nor colonial wars ended in 1945. Britain, France and the Netherlands waged brutal wars of “pacification” in their colonies long after Nazism was defeated. Racism was still official in the United States, another ally in the fight against Nazism. Twelve years after the war, it took the 101^st Airborne Division to enable nine black students to attend a school in Little Rock, Arkansas. Today’s Western values of tolerance are recent and fragile. Overt racism is no longer acceptable, but its impact is still with us.

Human lives do not have the same value either in our media, or in our foreign policies. The death of an Israeli attracts more media attention that that of a Palestinian. Severe sanctions are imposed on Iran for its civilian nuclear enrichment program while none are imposed on Israel for its military nuclear arsenal. And, of course, Western powers continue to provide arms and political support for the siege of Gaza, where civilian population is not only bombed and shelled, but deliberately starved and let die of disease. The International Court of Justice confirmed “plausible genocide”, even though it failed to stop Israel.   

Commemoration of the siege of Leningrad should prompt us to put an end to all racism, to stop the siege of Gaza and to prevent such atrocities in the future. Otherwise, the accusation thrown in the face of the European citizen by the Martinican poet Aimé Césaire in 1955 would remain still valid:

.. what he cannot forgive Hitler for is not crime in itself, the crime against man, it is not the humiliation of man as such, it is the crime against the white man, the humiliation of the white man, and the fact that he applied to Europe colonialist procedures which until then had been reserved exclusively for the Arabs of Algeria, the coolies of India, and the blacks of Africa.”

The Omari Mosque in Gaza was largely destroyed by Israeli bombardment on Dec. 8, 2023. It was one of the most ancient mosques in the region and a beloved Gazan landmark.

The mosque was first built in the early seventh century and named after Islam’s second caliph, Umar ibn al-Khattab, a successor to the Prophet Muhammad and leader of the early Islamic community. It was a graceful white stone structure, with repeating vistas of pointed arches and a tall octagonal minaret encircled by a carved wooden balcony and crowned with a crescent.

The lower half of the minaret and a few exterior walls are reported to be the only parts of the mosque still standing.

Gaza is rich in cultural treasures, with some 325 formally registered heritage sites within just 141 square miles, including three designated for UNESCO’s World Heritage tentative list. The Omari Mosque is one of over 200 ancient sites damaged or destroyed in Israeli raids since the Oct. 7, 2023, Hamas attack.

As a scholar of Islamic architecture and archaeology, I know the Omari Mosque as a building that embodies the history of Gaza itself – as a site of frequent destruction, but also of resilience and renewal. While narratives about Gaza often center on war and conflict, Gaza’s rich history and pluralistic identity as expressed through its cultural heritage equally deserve to be known.

Layered histories

The sun-soaked coastal enclave of Gaza, with the tidy stone buildings of its old city and its verdant olive and orange groves, has been a trade hub that connected the Mediterranean with Africa, Asia and Europe for millennia. It was famed in particular as a transit point for incense, one of the ancient world’s most precious commodities. Given its abundant agricultural and maritime riches, Gaza has known conquest by nearly every powerful empire, including the ancient Egyptians, the Romans, the early Islamic caliphs, the Crusaders and the Mongols.

Gaza’s history of repeated conquest meant that buildings were often destroyed, reimagined and rededicated to accommodate changing political and religious practices. New sacred structures were continually built over old ones, and they frequently incorporated “spolia,” or stones reused from prior buildings. The Omari Mosque, too, was such an architectural palimpsest: a building embodying the layered, living material history of the city.

In the second millennium B.C., the site of the mosque is believed to have been a temple for Dagon, the Philistine god of the land and good fortune. The temple is mentioned in the Hebrew Bible as the one whose walls were felled by the warrior Samson, who is locally believed to be buried in its foundations.

In 323 B.C., Gaza fiercely resisted the conquest of Alexander the Great, and the city endured devastating destruction when it was finally subdued. Yet after Gaza was conquered by the Romans in 50 B.C. it entered a period of renewed wealth and prosperity. A concentric domed temple was built for Marnas, a god of storms and the protector of the city, on the site of the future mosque. He was venerated there until just before 400 A.D., when the Byzantine Empress Eudoxia imposed the new faith of Christianity and ordered the destruction of the temple.

The priests of the temple barricaded themselves inside and hid the statues and ritual objects in an underground room. But the temple was destroyed and a Greek Orthodox church rose in its place. The stones, however, preserved the tale: in 1879 a monumental, 10-foot-high statue of Marnas, portrayed in the guise of Zeus, was excavated and its discovery made international media headlines. The statue is now in the Istanbul Archaeological Museums.

The Byzantine church, too, was destined to be transformed. In the early seventh century, the Muslim general Amr ibn al-As conquered Gaza, and the church was converted into the Omari Mosque. Yet the continued presence of Gazan churches and synagogues attested to pluralistic norms that characterized the region under various Islamic dynasties until the modern era.

Gaza under Islamic rule

Gaza thrived under Islamic rule: Medieval travelers described it as a remarkably fertile, creative and beautiful city, with prominent Muslim, Christian and Jewish communities. It was still a flourishing urban center when the European Crusaders arrived. When the city fell to the Crusader King of Jerusalem, Baldwin III, in 1100, the Omari Mosque was converted once again – this time into a Catholic cathedral dedicated to St. John the Baptist.

The Muslim general Saladin defeated the Crusaders in 1187, and Gaza returned to Islamic rule. The church was transformed back into a mosque, and in the 13th century its elegant octagonal minaret was raised. Yet the reconversion into a mosque preserved much of the Crusader church, and the majority of the nave and the western portal were still visible in modern times.

It was in this period that the mosque became famed for its extraordinary library containing thousands of books, the earliest dating to the 13th century. After the library of the Al-Aqsa Mosque in Jerusalem, the Omari Mosque’s collection was one of the richest in Palestine.

In the 13th century, the mosque endured destruction by the Mongols as well as major earthquakes that would repeatedly topple the minaret. Its rebuilding after each of these disasters speaks to the ongoing centrality of the mosque in the communal life of the people of Gaza.

The stones tell the tale

Later, Gaza continued to flourish as a coastal port city, where Muslims, Christians, Jews and others lived in the vast, cosmopolitan Ottoman Empire.

In the late 19th century, as scholars explored Gaza’s heritage, an eloquent reminder of the building’s layered history emerged: a relief on a mosque pillar depicting a seven-branched menorah and Jewish ritual objects, including a shofar, or horn, surrounded by a wreath. The name Hanania, son of Jacob, was engraved in Hebrew and Greek.

Its date is uncertain, but it seems likely to have been a column from a synagogue reused during the building of the Byzantine church, which was used again in the building of the mosque: yet another layer in the architectural palimpsest that was the Omari Mosque.

A few decades later, during World War I, the mosque was severely damaged when a nearby Ottoman arms depot was targeted by British artillery fire. In the 1920s, the stones were once again gathered and the mosque was rebuilt.

After the 1948 creation of the state of Israel, Gaza became the sanctuary of tens of thousands of Palestinian refugees. The area was primarily administered by Egypt until it was captured by Israel in 1967.

It was at some point after the 1967 war, when Jewish symbols had come to be associated with the state of Israel and its occupation of Gaza, that the menorah relief was effaced from the column in the mosque.

A future for the Omari Mosque

On Dec. 8, 2023, Israel became the most recent military force to target the mosque. The library, too, may have been ruined, a treasure house of knowledge that will not so easily be rebuilt. A digitization project completed in 2022 preserves an imprint of the library’s riches. Still, digital files can’t replace the material significance of the original manuscripts.

The hundreds of other heritage sites damaged or destroyed include Gaza’s ancient harbor and the fifth century Greek Orthodox Church of Saint Porphyrius, one of the oldest churches in the world.

From today’s vantage point, it seems extraordinary that the menorah relief had endured for over 1,000 years: a Jewish symbol unremarkably cohabiting inside a Muslim prayer hall. In truth, both the relief and its removal embody the story of Gaza itself, a fitting reminder of the many centuries of destruction, coexistence and resilience embodied in the mosque’s very stones.

And if the Omari Mosque’s richly layered history is any indication, the people of Gaza will raise those stones again.

Stephennie Mulder, Associate Professor of Art History, The University of Texas at Austin

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Verses 19:17-35:

And once remote from them, she hid behind a screen. Then we sent to her our spirit, who took the shape of a well-formed man.
She said, “I take refuge in the All-Merciful from you, if you are pious.”
He said, “I am but an angel of your lord, come to bestow on you a son without blemish.”
She said, “Will I have a son, when no mortal has touched me, and I was not rebellious?”
He said, “So it is.” He said, “Your Lord says, it is easy for me. We will make him a sign for the people and a mercy from us. The matter has already been decreed.”
So she bore him, and withdrew with him to a remote place.
And the pangs of childbirth drove her to the trunk of a palm tree. She said, “I wish I had died before now, and had been forgotten in oblivion.”
But he called to her from beneath her, saying, “Do not be sad. For your Lord has made a stream run beneath you.”
So shake the trunk of the palm tree toward you, and ripe, fresh dates will fall to you. So eat and drink and be comforted. If you see any human being, say, “I have taken a vow to the All-Merciful to fast, and will speak to no one today.”

Many of these details are from material circulating in the late antique Christian community that also reached the Prophet Muhammad. In the Qur’an Jesus is depicted as in a line of God’s prophets, including Moses, Solomon, David, and others, a line that went on to include the Prophet Muhammad as of the early 600s CE.

The tradition of Persian and Mughal miniature painting — of painting leaves intended to go into manuscript books for the libraries of kings or very wealthy notables — flowered in the 1200s and after, in Iran, Central Asia, India and what is now Turkey. It was influenced by Chinese techniques that came in through the Mongol conquests and the Silk Road and sometimes the people depicted look a little Chinese.

In 1519-1687, the Qutb-Shahi dynasty ruled the Kingdom of Golconda, named after their initial capital, a city near Hyderabad in South India. From 1591 Hyderabad itself became the capital. That city today is the capital of Telengana State and is the fourth-most-populous city in the Indian Republic. The dynasty was founded by an adventurer from Hamadan in Iran, who was a Shiite, and so the kingdom had Shiism for its state religion, even though most of its subjects were Hindus and most of its Muslim subjects were Sunnis. In its later decades it became a vassal of the Mughals based up north, and ultimately was absorbed into the Mughal Empire.

During the 1600s in particular there was a lot of contact with European maritime empires and merchants, who brought books and paintings from Europe, and so the Renaissance tradition of depicting the Nativity had an impact on court artists. But these paintings were commissioned by Muslim rulers for Muslim court purposes, as their own celebration of Jesus, whom they considered, as did all Muslims, one of their prophets.

The National Museum of Asian Art at the Smithsonian has a spectacular miniature painting from Golconda, dated to about 1630, of the adoration of the baby Jesus.



Jesus and Mary are both shown with golden halos. Joseph is also there but without a halo.

One of the adorers is, (extremely) anachronistically, a 17th-century European merchant in boots, almost certainly Dutch. He also seems to have brought gold vessels, and he has in his hand what looks to me like fine cloth, dyed purple. Indigo dye was one of India’s trading major commodities. More on all that later.

There are three winged angels, two hovering above and one on the ground in front of the manger. One of the angels above is holding what looks to me like a crown. Since the Muslim tradition doesn’t know about the Gospel language regarding the messiah being the king of the Jews, my guess is that this motif was borrowed from a European artist. Also, gold was one of the gifts traditionally thought by Christians to be brought to the Christ child by one of the 3 magi.

The other angel has a bow. In South India, the crown and the bow were royal symbols. So I think the angels are depicted as exalting Jesus in the way royalty was exalted. These symbols raise the possibility that the royal treatment given here to baby Jesus is not Christian in origin but Hindu Indian. After all, the beloved god Ram was a king. For these Indian artists, who did not know the Bible, the symbols may not be an assertion that he was royalty, only that he deserved the sort of glorification that kings received.

Although in the West of the Muslim world Arab artists were reluctant to depict holy figures, this Indian artist has no problem with it. Most did not, and they painted Muhammad, as well. Mary is shown wearing hijab but with her face visible, and Joseph and Jesus also have their faces depicted.

Shiite Islam puts special emphasis on piety centering on the family of the Prophet, including Muhammad’s son-in-law and first cousin, Ali, Muhammad’s daughter Fatimah, and the two sons of Ali and Fatimah, Hasan and Husayn. Although Sunni courts also produced nativity paintings, it could be that this form of Christian piety especially appealed to the Shiite rulers of Golconda.



As for the Dutch merchant or factor, Sanu Kainikara explains,

“In 1627, the Dutch had a disagreement with the Governor of Golconda, under whose jurisdiction the region fell, regarding the grant of a ‘farming’ permit for Masulipatam (Macchilipatanam). They withdrew to Pulicat and blockaded Masulipatam from the sea. The Qutb Shah dismissed his governor and invited the Dutch to return to Masulipatam. The reason for the Qutb Shahi sultan’s action was that the Dutch possessed a preponderance of naval strength that was able to threaten an adversary from the sea without exposing themselves to any significant danger—a capability that no other European power in India could lay claim to at that time.”

“The Dutch trade from Masulipatam amounted to Rupees 600,000 per year throughout most of the 17th century. In 1660, the Dutch opened a factory in Golconda, whose chief merchant also doubled as the ambassador to the Qutb Shahi king.”

One of the key commodities traded from Golconda to the Netherlands and later to Britain was diamonds.


Map of Hyderabad state, c. 1730, H/t Wikipedia, UM Clement Library .

So that Dutch merchant was almost certainly in Hyderabad seeking diamonds. But maybe also indigo dye and textiles, which he is shown in turn offering to baby Jesus.

And the court painter, having been commissioned by the king to do a nativity scene, obligingly incorporated the trader into the painting, a common practice. It is unlikely that the painting was commissioned by the foreigner– it stayed in India until a British officer purchased it. It just shows that the Prophet Jesus (`Isa in Arabic) had acquired another connotation in the Renaissance period, being associated with the expanding maritime trade empires of the Christian Europeans. The Dutch had just displaced the Portuguese, who can be seen in earlier miniatures.

The painting is a reminder that Christmas is not parochial — not northern European, as it is often conceived in the US, but a global commemoration of a global event. Not only do Muslims celebrate Jesus as a holy figure, but many Hindus also respect him (and more used to before the rise of Hindutva, Hindu nationalism). And Jews who live alongside Christians often have Christmas trees, even if they can’t go along with Christian beliefs about Jesus, who after all was born and bred a Jew. Christmas should be for celebrating rebirth and renewal and hope, in a world that desperately needs all three, for Christians and for everyone.

And they can hardly be blamed. On 3 November, the UN Development Programme and the UN Economic and Social Commission for Western Asia (ESCWA) announced that 45 per cent of Gaza’s housing units have been destroyed or damaged since the beginning of the latest Israeli aggression on Gaza.

But the history of Gaza is also a history of great civilisations, as well as a history of revival, rebirth.

Shortly before the war, specifically 23 September, archaeologists in Gaza announced that four Roman-era tombs had been unearthed in Gaza City. They include “two lead coffins, one delicately carved with harvest motifs and the other with dolphins gliding through water,” ARTNews reported.

According to Palestinian and French archaeologists, these are Roman-era tombs dating back 2,000 years.

The finding was preceded, two months earlier, in July, by something even more astonishing: a major archaeological discovery, of at least 125 tombs, most with skeletons still largely intact, along with two extremely rare lead sarcophaguses.

In case you assume that the great archaeological finds were isolated events, think again.

“Byzantine-era mosaic discovered by farmer on Gaza Strip | USA TODAY”

Indeed, Gaza has existed not only hundreds of years, but even thousands of years before the destruction of the modern Palestinian homeland during the Nakba, the subsequent wars and all the headline news that associate Gaza with nothing but violence.

I grew up in the Nuseirat Refugee Camp located in central Gaza. As a child, I knew that something great had taken place in Nuseirat without fully appreciating its grandeur and deep historical roots.

For years, I climbed the Tell el-Ajjul – The Calves Hill – located to the north-east of Nuseirat, tucked between the beach and the Gaza Valley – to look for Sahatit, a term we used in reference to any ancient currency.

We would collect the rusty and often scratched pieces of metal and take them home, knowing little about the value of these peculiar finds. I always gifted my treasures to my Mom, who kept them in a small wooden drawer built within her Singer sewing machine.

I still think about that treasure that must have been tossed away following my mother’s untimely death. Only now do I realise that they were Hyksos, Roman and Byzantine currencies.

Once Mom would diligently scrub the Sahatit with lemon juice and vinegar, the mysterious Latin and other writings and symbols would appear, along with the crowned heads of the great kings of the past. I knew that these old pieces were used by our people who dwelled upon this land since time immemorial.

The region upon which Nuseirat was built was inhabited by ancient Canaanites, whose presence can be felt through the numerous archaeological discoveries throughout historic Palestine.

What made Nuseirat particularly unique was its geographical centrality in the Gaza region, its strategic position by the Gaza coast, and its unique topography. The relatively hilly areas west of Nuseirat and the fact that it encompasses the Gaza Valley have made Nuseirat inhabitable since ancient times to the present.

Evidence of Hyksos, Roman, Byzantine, Islamic and other civilisations which dwelled in that region for thousands of years is a testimony to the historical significance of the area.

When the Hyksos ruled over Palestine during the Middle Bronze Age II period (ca. 2000-1500 BC), they built a great civilisation, which extended from Egypt to Syria.

So powerful was the Hyksos Dynasty that they extended their jurisdiction into Ancient Egypt, remaining there until they were driven out by the Sea Peoples. Though the Hyksos were eventually defeated, they left behind palaces, temples, defence trenches and various monuments, the largest of which can be found in the central Gaza region, specifically at the starting point of the Gaza Valley.

Like the Calves Hill, Tell Umm el-’Amr – or Umm el-’Amr’s Hill – was the location of an ancient Christian town, with a large monastery complex, containing five churches, homes, baths, geometric mosaics, a large crypt and more.

The discoveries of Tell Umm el-’Amr were recent. According to the World’s Monuments Fund (WMF), this Christian town was abandoned after a major earthquake struck the region sometime in the seventh century. The excavation process began in 1999, and a more serious preservation campaign began in earnest in 2010.

In 2018, the restoration of the monastery itself started. The discovery of the St. Hilarion Monastery is one of the most precious archaeological finds, not only in Gaza’s southern coastal region, but in the entire Middle East in recent years.

There is also the Shobani Graveyard, tucked by the sea and located near the western entrance of Nuseirat, the Tell Abu-Hussein in the north-west part of the Camp, also close to the sea, along with other sites, which are of great significance to Nuseirat’s past.

A Gaza historian told me that it is almost certain that Tell Abu Hussein was of some connection to Sultan Salah Ad-Din Al-Ayyubi’s military campaign in Palestine, which ultimately defeated and expelled the Crusaders from the region in 1187.

The history of my old Refugee Camp is essentially the history of all of Gaza, a place that played a significant role in shaping ancient and modern history, its geopolitics as well as its tragic and triumphant moments.

What is taking place in Gaza now is but an episode, a traumatic and a defining one, but nonetheless, a mere chapter in the history of a people who proved to be as durable and resilient as history itself.

The views expressed in this article belong to the author and do not necessarily reflect the editorial policy of Middle East Monitor or Informed Comment.

Middle East Monitor

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Documents released by the Bill Clinton administration showed that in the first half of 1973, Kissinger and Nixon had more bomb tonnage dropped on Cambodia than was dropped by the Allies during all of World War II.

The US war on the Viet Cong led Washington to attempt to cut off their supply lines, which zigged and zagged over the borders colonial powers had drawn on Southeast Asia, in and out of Cambodia. In a fruitless bid to cut off those supplies, the US began bombing Cambodia in the 1960s, but the intensity of this bombardment increased over time.

The renewed 1969-1973 bombing campaign was Kissinger’s idea, “Operation Breakfast.” Sophal Ear writes, “The diary entry of Richard Nixon’s chief of staff, H. R. Haldeman, reads [on March 17, 1969]: ‘ … Historic day. K[issinger]‘s “Operation Breakfast” finally came off at 2:00 pm our time. K really excited, as is P[resident].” The following day, Haldeman wrote: ‘K’s “Operation Breakfast” a great success. He came beaming in with the report, very productive.'”

What kind of genocidal psychopath “beams” at beginning the illegal bombing of a country with which the US was not even at war?

By early 1973 Kissinger’s bright idea had already so disrupted Cambodian lives that disgruntled peasants there turned to the Communists, the Khmer Rouge. Kissinger and Nixon ordered even more bombing as the Communists approached the capital, Phnom Penh.

Embed from Getty Images
Victim of U.S. Bombing Error. Phnom Penh: Wearing head bandage, this young Cambodian youngster is one of some 300 casualties of bombing error on Neak Luong by U.S. warplanes August 6. He and other victims are awaiting transportation to hospital after having been brought here by Navy boats August 7.Getty Images/ Bettman

So Washington upped the ante. Taylor Owen and Ben Kiernan reported that in February through August of 1973, “2,756,941 tons’ worth [of bombs were] dropped in 230,516 sorties on 113,716 sites. Just over 10 percent of this bombing was indiscriminate, with 3,580 of the sites listed as having “unknown” targets and another 8,238 sites having no target listed at all.” To repeat, in all of World War II the Allies dropped 2,000,000 tons of bombs, including the nuclear warheads at Hiroshima and Nagasaki. The authors conclude that Cambodia may have been the most bombed country in world history.

Owen and Kiernan imply that hundreds of thousands of Cambodians died in this carpet bombing. Cambodia only had a population of 6.7 million then, so half a million dead, which is a plausible estimate, would be over 7% of the entire population. That would be like killing 16 million Americans.

While they say that 10% of the targeted sites were indiscriminate, the fact is that bombing populous villages from 30,000 feet is always indiscriminate. Most of the hundreds of thousands dead were certainly innocent noncombatants, a concept Kissinger never understood; or in a darker reading perhaps he understood it and had contempt for it. Responding to the repeated nuking of islands in Micronesia in above ground tests, Kissinger said, “There are only 90,000 of them out there. Who gives a damn?”

Anthony Bourdain, the great traveler and food enthusiast, wrote in his 2001 memoir, “Once you’ve been to Cambodia, you’ll never stop wanting to beat Henry Kissinger to death with your bare hands. You will never again be able to open a newspaper and read about that treacherous, prevaricating, murderous scumbag sitting down for a nice chat with Charlie Rose or attending some black-tie affair for a new glossy magazine without choking. Witness what Henry did in Cambodia — the fruits of his genius for statesmanship — and you will never understand why he’s not sitting in the dock at The Hague next to Milosevic.”

The Netanyahu government’s carpet-bombing of Gaza is a direct descendant of Kissinger’s Operation Breakfast.

“Gaza Guernica 1.1,” by Juan Cole, Digital, Dream/IbisPaint, 2023.

Yuval Abraham of +972 Mag writes, “The Israeli army’s expanded authorization for bombing non-military targets, the loosening of constraints regarding expected civilian casualties, and the use of an artificial intelligence system to generate more potential targets than ever before, appear to have contributed to the destructive nature of the initial stages of Israel’s current war on the Gaza Strip.”

It is estimated that the Israeli Air Force massacred 15,000 Palestinians in Gaza from the air, very few of them combatants.

Abraham underlines, “the army significantly expand[ed] its bombing of targets that are not distinctly military in nature. These include private residences as well as public buildings, infrastructure, and high-rise blocks, which sources say the army defines as “power targets” (‘matarot otzem’).”

Secretary of State Antony Blinken’s mealy-mouthed assertion that Israeli “precision munitions” can kill Hamas without killing large numbers of innocent civilians is mere Israeli propaganda. The precision munitions were set to kill large numbers of noncombatants in a total war of the Kissingerian sort. As Israeli targeting of the Palestinians (it is not a war, since the latter have no heavy weapons or air force) resumes, so will the high body counts, assuming the Netanyahu government permits enough societal organization to survive to permit the counting.

Reuters: “LIVE: View over Israel-Gaza border”

Kissinger’s butchering of villagers from the air threw Cambodia into such volatile political turbulence that a genocide resulted in which 20% of the population was killed, littering the country with sun-drenched white skeletons.

The Communists defeated him in Vietnam, where they still rule as preparations are made for Kissinger’s burial. The Lao People’s Revolutionary Party rules Laos. The Cambodian People’s Party, with roots in Communism, rules Cambodia, though it has turned to supporting a mixed economy model.

I don’t predict any sort of victory or longevity for Hamas itself, but it is clear from this history that you can’t use air power to destroy radical movements with genuine grassroots. Palestinians if anything will come out of the carpet-bombing (and the even more deadly denial of potable water and sufficient food) more radicalized than ever. They will still be on Israel’s doorstep even if they can be crowded into south Gaza as the maniacal Israeli Defense Minister Yoav Gallant diabolically plans.

Kissinger rose to positions of power where he could overrule what he thought of as the soft and namby-pamby laws of war enacted in 1945 and after. Despite being a refugee from the Holocaust, he never escaped his formation in a Central European tradition of elite and profoundly amoral statecraft in the service of an unbridled nationalism and for the purposes of the super-rich in their white tuxedos.

( Tomdispatch.com ) – This year marks the anniversaries of two drastically different events that loomed all too large in my life. The first occurred a century ago in Hollywood: on October 16, 1923, Walt Disney signed into being the corporation that bears his name. The second took place in Santiago, Chile, on September 11, 1973, when socialist President Salvador Allende died in a military coup that overthrew his democratically elected government.

Those two disparate occurrences got me thinking about how the anniversaries of a long-dead American who revolutionized popular culture globally and a slain Chilean leader whose inspiring political revolution failed might illuminate — and I hope you won’t find this too startling — the dilemma that apocalyptic climate change poses to humanity.

This isn’t, in fact, the first time those two men and what they represented affected my life. Fifty years ago, each of them helped determine my destiny — a time when I had not the slightest hint that global warming might someday leave them again juxtaposed in my life.

In mid-October 1973, as the Walt Disney Corporation was celebrating the 50th anniversary of its founding, I found myself in the Argentine embassy in Santiago, Chile, where I had sought refuge after the country’s military had destroyed its democracy and taken power. Like 1,000 other asylum seekers, I was forced to flee to those compressed premises — in my case, thanks in significant part to Walt Disney. To be more specific, what put me in peril was Para Leer al Pato Donald (How to Read Donald Duck), a bestselling book I had cowritten in 1971 with Belgian sociologist Armand Mattelart that skewered Uncle Walt’s  — as we then called it  — “cultural imperialism.”

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That book had been born out of Salvador Allende’s peaceful revolution, the first attempt in history to build socialism by democratic means rather than by conquering the state through armed insurrection. That Chilean road to socialism meant, however, leaving intact the economic, political, and media power of those who opposed our radical reforms.

One of our most urgent cultural tasks was contesting the dominant stories of the time, primarily those produced in the United States, imported to Chile (and so many other countries), and then ingested by millions of consumers. Among the most prevalent, pleasurable, and easily digestible of mass-media commodities were historietas (comic books), with those by Disney ruling the market. To create alternative versions of reality for the new, liberated Chile, Armand and I felt it was important to grasp the ideological magic that lurked in those oh-so-popular comics. After all, you can’t substitute for something if you don’t even know how it works.

Our goal was to defeat our capitalist adversary not with bullets but with ideas, images, and emotions of our own. So, the two of us set out to interpret hundreds of Donald Duck historietas to try to grasp just what made them so damn successful. In mid-1971, less than a year after Allende’s election victory and after 10 feverish days of collaboration, he and I felt we had grasped the way Walt’s supposedly harmless ducks and mice had subtly shaped the thinking of Chileans.

In the end, in a kind of frenzy, we wrote what John Berger (one of the great art critics of the twentieth century) would term “a handbook of decolonization,” a vision of what imperial America was selling the world as natural, everlasting, and presumably unalterable by anyone, including our President Allende. We did our best to lay out how Walt (and his workers) viewed family and sex, work and criminality, society and failure, and above all how his ducks and mice trapped Third World peoples in an exotic world of underdevelopment from which they could only emerge by eternally handing over their natural resources to foreigners and agreeing to imitate the American way of life.

Above all, of course, since the values embedded in Disney comics were wildly individualistic and competitive, they proved to be paeans to unbridled consumerism — the absolute opposite, you won’t be surprised to learn, of the communal vision of Allende and his followers as they tried to build a country where solidarity and the common good would be paramount.

The Empire Strikes Back!

Miraculously enough, our book hit a raw nerve in Chilean society. In a country where everything was being questioned by insurgent, upstart masses, including power and property relations, here were two lunatics stating that nothing was sacred  — not even children’s comics! Nobody, we insisted, could truly claim to be innocent or untainted, certainly not Uncle Walt and his crew. To build a different world, Chileans would have to dramatically question who we thought we were and how we dreamt about one another and our future, while exploring the sources of our deepest desires.

If our call for transgression had been written in academic prose destined for obscure scholarly journals, we would surely have been ignored. But the style we chose for Para Leer al Pato Donald was as insolent, raucous, and carnivalesque as the Chilean revolution itself. We tried to write so that any mildly literate person would be able to understand us.

Still, don’t imagine for a second that we weren’t surprised when the reaction to our book proved explosive. Assaults in the opposition press and media were to be expected, but assaults on my family and me were another matter. I was almost run over by a furious driver, screaming “Leave the Duck alone!” Our house was pelted with stones, while Chileans outside it cheered Donald Duck. Ominous phone calls promised worse. By mid-1973, my wife Angélica, our young son Rodrigo, and I had moved — temporarily, we hoped — to my parents’ house, which was where the military coup of September 11th found us.

Salvador Allende died at the Presidential Palace that day, a death that foretold the death of democracy and of so many thousands of his followers. Among the victims of that military putsch were a number of books, including Para Leer Al Pato Donald, which I saw — on television, no less — being burnt by soldiers. A few days later, the editor of the book told me that its third printing had been dumped into the bay of Valparaíso by Navy personnel.

I had resisted, post-coup, going into exile, but the mistreatment of my book convinced me that, if I wanted to avoid being added to the inquisitorial pyre, I would have to seek the safety of some embassy until I could get permission to leave the country.

It was a sobering experience for the man who had brazenly barbecued the Duck to find himself huddling in a foreign embassy on the very day the corporation that had created those comics was celebrating its 50th anniversary. Consider that a sign of how completely Uncle Walt had won that battle, though he himself had, by then, been dead for seven years. Very much alive, however, were his buddies, those voracious fans of Disneyland — then-American President Richard Nixon and his National Security Adviser Henry Kissinger, masterminds of the conspiracy that had destabilized and sabotaged the Allende revolution, which they saw as inimical to American global hegemony. Indeed, the coup had been carried out in the name of saving capitalism from hordes of unwashed, unruly revolutionaries, while punishing any country in the hemisphere whose leadership dared reject Washington’s influence.

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Nor would it take long before the dictatorship that replaced Allende began enthusiastically applying economic shock therapy to the country, accompanied by electric shocks to the genitals of anyone who dared protest the extreme form of capitalism that came to be known as neoliberalism. That deregulatory free-market style of capitalism with its whittling down of the welfare state would, in the years to come, dominate so many other countries as well.

Fifty years after the coup that destroyed Allende’s attempt to replace it with a socialism that would respect its adversaries and their rights, such a revolutionary change hardly seems achievable anymore, even in today’s left-wing regimes in Latin America. Instead, capitalism in its various Disneyesque forms remains dominant across the planet.

Nor should it be surprising that, in all these years, the corporation Walt Disney founded a century ago has grown ever more ascendant, becoming one of the planet’s major entertainment and media conglomerates (though it, too, now finds itself in a more difficult world). Admittedly, with that preeminence has come changes that even an obdurate critic like me must hail. How could I fail to admire the Disney corporation’s stances on racial equality and gay rights, or its opposition to Ron DeSantis’s “Don’t Say Gay” bill. How could I not note the ways in which its films have come to recognize the culture and aspirations of countries and communities it caricatured in the comics I read in Chile so long ago? And yet, the smiling, friendly form of capitalism it now presents — the very fact that it doesn’t wish to shock or alienate its customers — may, in the end, prove even more dangerous to our ultimate well-being than was true half a century ago.

True, I would no longer write our book the way Armand and I did all those decades ago. Like any document forged in the heat of a revolutionary moment eager to dismantle an oppressive system, imbued with a messianic belief in our ability to change consciousness, and tending to imagine our readers as empty vessels into which ducks and mice (or something far better) could be poured, we lacked a certain subtlety. It was hard for us to imagine Chilean comic-book readers as human beings who could creatively appropriate images and stories fed to them and forge a new significance all their own.

And yet, our essay’s central message is still a buoyant, rebellious reminder that there could be other roads to a better world than those created by rampant capitalism.

Warnings from the Fish

Indeed, our probe of the inner workings of a system that preys on our desires while trying to turn us into endlessly consuming machines is particularly important on a planet imperiled by global warming in ways we couldn’t even imagine then.

Take a scene I came across as I scanned the book just this week. Huey, Dewey, and Louie rush into their house with a bucket. “Look, Unca Donald,” they say, in sheer delight, “at the strange fish we caught in the bay.” Donald grabs the specimen as dollar signs ignite around his head and responds: “Strange fish!… Money!… The aquarium buys strange fish.”

In 1971, we chose that bit of Disney to illustrate how its comics then eradicated history, sweat, and social class. “There is a great round of buying, selling, and consuming,” we wrote, “but to all appearances, none of the products involved has required any effort whatsoever to make. Nature is the great labor force, producing objects of human and social utility as if they were natural.”

What concerned us then was the way workers were being elided from history and their exploitation made to magically disappear. We certainly noted the existence of nature and its exploitation for profit, but reading that passage more than 50 years later what jumps out at me isn’t the dollarization of everything or how Donald instantly turns a fish into merchandise but another burning ecological question: Why is that fish in that bucket and not the sea? Why did the kids feel they could go to the bay, scoop out one of its inhabitants, and bring it home to show Unca Donald, a displacement of nature that Armand and I didn’t even think to highlight then?

Today, that environmental perspective, that sense of how we humans continue to despoil our planet in an ever more fossil-fuelized and dangerous fashion, is simply inescapable. It stares me in the face as we now eternally break heat records planetwide.

Perhaps that fictitious fish and its castoff fate from half a century ago resonate so deeply in me today because I recently included a similar creature in my new novel, The Suicide Museum. In it, Joseph Hortha, a billionaire (of which there are so many more than in 1971), snags a yellow-fin tuna off the coast of Santa Catalina, California, a bay like the one where those three young ducks netted their fish. But Hortha, already rich beyond imagining, doesn’t see dollar signs in his catch. When he guts that king of the sea, bits of plastic spill obscenely out of its innards, the very plastic that made his fortune. Visually, in other words, that tuna levels an instant accusation at him for polluting the oceans and this planet with his products.

To atone, he will eventually make delirious plans to build a gigantic “Suicide Museum,” meant to alert humanity to the dangerous abyss towards which we’re indeed heading. In other words, to halt our suicidal rush towards Anthropocene oblivion, we need to change our lifestyles drastically. “The only way to save ourselves is to undo civilization,” Hortha explains, “unfound our cities, question the paradigm of modernity that has dominated our existence for centuries.” He imagines “a Copernican swerve in how we interact with nature,” one in which we come to imagine ourselves not as nature’s masters or stewards, but once again as part of its patterns and rhythms.

And if just imagining a world without plastic is daunting, how much more difficult will it be to implement policies that effectively limit the way our lives are organized around a petro-universe now blistering the planet? You have to wonder (and Uncle Walt won’t help on this): Is there any chance of stunning the global upper and middle classes into abandoning their ingrained privileges, the conveniences that define all our harried existences?

Walt Disney and Salvador Allende Are Still Duking (or Do I mean Ducking?) It Out

On this increasingly desperate planet, I suspect the critique of Disney that Armand and I laid out so long ago still has a certain potency. The values symbolized in those now-ancient comic books continue to underwrite the social order (or do I mean disorder?) that’s moving us towards ultimate self-destruction globally.

Such a collective cataclysm won’t be averted unless we’re finally ready to deal with the most basic aspects of contemporary existence: unabashed competition, untrammeled consumerism, an extractive attitude towards the Earth (not to speak of a deeply militarized urge to kill one another), and a stupefying faith that a Tomorrowland filled with happiness is just a monorail ride away.

To put it bluntly, our species can’t afford another century of the principles fostered by the Disney emporium.

And what of Salvador Allende, dead this half-century that’s seen Uncle Walt’s values expand and invade every corner of our souls? What of his vision of a just society that seems so much farther away today, as would-be autocrats and hard-core authoritarians rise up everywhere in a world in which The Donald is anything but a duck?

President Allende rarely spoke of the environment in his speeches, but he did want us to live in a very different world. While he was no eco-prophet, he distinctly had something to say about the catastrophic predicament now facing us.

Today, we should value his life-long certainty, reiterated in that last stand in defense of democracy and dignity in Chile’s Presidential Palace 50 years ago, that history is made by unexceptional men and women who, when they dare imagine an alternative future, can accomplish exceptional things.

As the symbolic battle between Walt Disney and Salvador Allende for the hearts and minds of humanity continues, the last word doesn’t, in fact, belong to either of them, but to the rest of us. It’s we who must decide if there will even be generations, a century from now, to look back on our follies, no less thank us for subversively saving our planet for them.

Copyright 2023 Ariel Dorfman

Via Tomdispatch.com )

StayTunedNBC: “Juan Cole on Ridley Scott’s depiction of Napoleon in Egypt”

I wrote a book about Bonaparte in Egypt for those of you who want to know more about the first major Western colonial war in the Middle East:

Juan Cole. Napoleon’s Egypt. Click here.

[Those who donate $100 to our annual fundraiser at IC will get a signed copy of Napoleon’s Egypt:

Personal checks should be made out to Juan Cole and sent to me at:

Juan Cole
P. O. Box 4218,
Ann Arbor, MI 48104-2548
USA
(Remember, make the checks out to “Juan Cole” or they can’t be cashed) ]

Here is an account of the invasion by eyewitness Pierre François Xavier Boyer, an aide to Bonaparte, translated by the British, who intercepted it and other correspondence between Cairo and Paris.

From: Copies of original letters from the army of General Bonaparte in Egypt, intercepted by the fleet under the command of Admiral Lord Nelson. With an English translation (London, J. Wright, 1798-1800, 3 vols.), vol. 1, pp. 147-162.

TRANSLATION.

Grand Cairo, July 28th.

My dear Parents,

OUR entrance into this city furnishes me with an opportunity of writing to you(1); and as my design is to make you fully acquainted with an expedition no less singular than astonishing, I shall take the liberty of recapitulating our achievements since the day we left Toulon.

The land army, composed of 30,000 men, embarked at Marseilles, Toulon, Genoa, and Civita Vecchia, set sail on the 19th of May, under the convoy of 15 sail of the line (two of which were armed en flute[2]) 14 frigates, and several smaller ships of war. The convoy altogether formed a total of more than 400 sail; and never perhaps, since the Crusades, has so large an armament appeared in the Mediterranean.

Without calculating the dangers of the element on which we were embarked, or those which we had to apprehend from an enemy formidable at sea, we steered with a favourable wind for Malta, where we arrived on the 10th of June. The conquest of this important place cost us but a few men. It capitulated on the 12th—the Order was abolished, and the Grand Master packed off to Germany with a budget of fine promises; in a word, every thing succeeded to our wish. Time, however, was precious—we had no leisure to amuse ourselves with calculating the advantages to be derived from the possession of Malta; for an English squadron of 13 sail of the line, commanded by Nelson, was at anchor in the Bay of Naples(3), and watched all our motions. Bonaparte, informed of this, scarce gave us time to take in water: he ordered the fleet to weight immediately, and, on the 18th of June, we were already in full sail for the second object of our expedition. We fell in with Candia on the 25th, and on the 30th our light vessels made Alexandria.

Admiral Nelson had been off the city on the noon of this very day; and proposed to the Turks to anchor in the port, by way of securing it against us; but as his proposal was not accepted, he stood on for Cyprus; while we, profiting by his errors, and turning even his stupidity to our own advantage, made good our landing on the 2d of July, at Marabou. The whole army was on shore by break of day, and Bonaparte putting himself at their head, marched straight to Alexandria, across a desert of three leagues, which did not even afford a drop of water, in a climate where the heat is insupportable.

Notwithstanding all these difficulties, we reached the town, which was defended by a garrison of near 500 Janizaries. Of the rest of the inhabitants, some had thrown themselves into the forts, and others got on the tops of their houses. In this situation they waited our attack. The charge is sounded—our soldiers fly to the ramparts, which they scale, in spite of the obstinate defence of the besieged: many Generals are wounded, amongst the rest Kleber—we lose near 150 men, but courage, at length, subdues the obstinacy of the Turks! Repulsed on every side, they betake themselves to God and their Prophet, and fill their mosques—men, women, old, young, children at the breast, ALL are massacred(4). At the end of four hours, the fury of our troops ceases—tranquility revives in the city—several forts capitulate—I myself reduce one into which 700 Turks had fled—confidence springs up—and, by the next day, all is quiet.

It will not be amiss, I think, to make a short digression just here—for the sake of informing you of the object of this expedition, and of the causes which have induced Bonaparte to take possession of Egypt.

France, by the different events of the war and the Revolution, having lost her colonies and her factories, must inevitably see her commerce decline, and her industrious inhabitants compelled to procure at second hand the most essential articles of their trade. Many weighty reasons must compel her to look upon the recovery of those colonies, if not impossible, yet altogether unlikely to produce any of the advantages which were derived from them before they became a scene of devastation and horror; especially, if we may add to this, the decree for abolishing the slave trade.

To indemnify itself, therefore, for this loss, which may be considered as realized, the Government turned its views towards Egypt and Syria; countries which, by their climate and their fertility, are capable of being made the storehouses of France, and, in process of time, the mart of her commerce with India. It is certain, that by seizing and organizing these countries, we shall be enabled to extend our views still further; to annihilate, by degrees, the English East India trade, enter into it with advantage ourselves; and, finally, get into our hands the whole commerce of Africa and of Asia.

These, I think, are the considerations which have induced the Government to undertake the present expedition against Egypt.

This part of the Ottoman dominion has been for many ages governed by a species of men called Mameloucs, who, having a number of Beys at their head, disavow the authority of the Grand Seignior, and rule despotically and tyrannically, a people and a country, which, in the hands of a civilized nation, would become a mine of wealth.

To gain possession of Egypt, then, it is necessary to subdue these Mameloucs(5); they are in number about 8000—al cavalry—under the command of 24 Beys. It is of consequence to give you some idea of these people, their manner of making war, their arms, defensive and offensive, and their origin.

Every Mamelouc is purchased—they are all from Georgia and Mount Caucasus—there are a great number of Germans and Russians amongst them, and even some French. Their religion is Mahometanism: exercised from their infancy in the military art, they acquire an extraordinary degree of dexterity in the management of their horses, in shooting with the carabine and pistol, in throwing the lance, and in wielding the sabre; there have been instances of their severing, at one blow, a head of wet cotton.

Every Mamelouc has two, three, and sometimes four servants, who follow him on foot wherever he goes; nay, even to the field. The arms of a Mamelouc on horseback, are two carabines, carried by his servants—these are never fired but once—two pair of pistols stuck in his girdle; eight light lances in a kind of quiver, which he flings with admirable dexterity; and an iron headed mace. When all these are discharged, he comes to his last resource—his two sabers: putting, then, the bridle of his horse between his teeth, he takes one of them in each hand, and rushes full speed upon the foe, cutting and slashing to right and left. Woe be to those who cannot parry his blows! For some of them have been known to cleave a man down the middle. Such are the people with whom we are at war! I shall now proceed with my narrative.

Having organized a government at Alexandria, and secured a communication(6) with the read of our army, Bonaparte ordered every man to furnish himself with five day’s provisions, and made preparations for passing a desert of twenty leagues in extent, in order to arrive at the mouth of the Nile, and ascend that celebrated stream to Grand Cairo—the prime object of his expedition. We began our march on the 5th of July, and reached the river by easy stages, falling in, on our route, with some detached parties of the Mameloucs, who retired as we advanced. It was not till the 12th, that General Bonaparte learned that the Beys were marching to meet him, with their united forces, and that he might expect to be attacked the next day: he marched therefore in order of battle, and took the necessary precautions.

Bonaparte sent me forward to gain intelligence, with three armed sloops; with this little flotilla I advanced about three leagues in front of the army. I landed at every village on both sides of the Nile, to gain what information I could respecting the Mameloucs; in some I was fired at, in others received with kindness, and offered provisions. In one of them I met with an adventure as laughable(7) as it is singular: the Cheik of the place having collected all his people to meet me, came forward from the rest, and demanded to know by what right the Christians were come to seize a country which belonged to the Grand Seignior. I answered him, that it was the will of God and his Prophet to bring us there. But, rejoined he, the King of France ought at least to have informed the Sultan of this step. I assured him that this had been done; and he then asked me how our King did? I replied, very well; upon which he swore by his turban and his beard, that he would always look on me as his friend. I took advantage of the kindness of these good people, collected all the information I could, and continuing my route up the Nile, came to anchor for the night opposite a village called Chebriki, where the Mameloucs were collected in force, and where the first action took place.

I sent off my dispatches to the Commander in Chief that night; in these I gave him all the information I had been able to obtain respecting the Mameloucs.

As soon as the day broke, I clambered up the mast of my vessel, and discovered six Turkish shalops bearing down upon me; at the same time I was reinforced by a demi-galley. I drew out my little fleet to meet them, and at half after four a cannonade began between us, which lasted five hours; in spite of the enemy’s superiority, I made head against them, they continued nevertheless to advance upon me, and I lost for a moment the demi-galley, and one of the gun-boats. Yielding, however, was out of the question, it was absolutely necessary to conquer;–in this dreadful moment our army came up, and I was disengaged. One of the enemy’s vessels blew up. Such was the termination of our naval combat.

While this was passing, the Mameloucs advanced upon our army; they rode round and round it, without finding any point where an impression might be made, and, indeed, without any attempt at it. I presume, that, astonished at the manner in which our columns were drawn up, they were induced to put off to a future day the decision of their fortune and their empire. This affair was trifling enough in itself, the Mameloucs only lost about 20 men, but we reaped a considerable advantage from it, that of having given an extraordinary idea of our tactics to an enemy acquainted with any; who knows of no other superiority in arms than that of sleight and agility; without order to firmness, unable even to march in platoons, advancing in confused groups, and falling upon the enemy in sudden starts of wild and savage fury.

After the retreat of the Mameloucs, we advanced upon Cairo, where the decisive action took place. It was, in fine, on the 22d of July, that the army found itself at daybreak about three leagues from Cairo, and give from the so much celebrated Pyramids. Here the Mameloucs, commanded by the famous Mourad, the most powerful of the Beys, awaited us: till three in the afternoon the day was wasted in skirmishes; at length the hour arrived! Our army, flanked on the right by the Pyramids, and on the left by the Nile, perceived the enemy was making a movement. Two thousand Mameloucs advanced against our right, commanded by General Desaix and Regnier. Never did I see so furious a charge! Giving their horse the rein, they rushed on the divisions like a torrent, and pushed in between them. Our soldiers, firm and immoveable, let them come within ten paces, and then began a running fire, accompanied with some discharges of artillery; in the twinkling of an eye more than 150 of them fell, the rest sought their safety in flight. They returned, however, to the charge, and were received in the same manner. Wearied out at length by our resistance, they turned, and attacked out left wing, to see if fortune would there be more favorable to them.

The success of our right encouraged Bonaparte. The Mameloucs had thrown up a hasty entrenchment in the village of Embabet, on the left bank of the Nile, in which they had placed thirty pieces of cannon, with their valets, and a small number of Janizaries to defend their approaches—this entrenchment the General gave orders to force; two divisions undertook it, in spite of a terrible cannonade. At the instant our soldiers were rapidly advancing towards it, six hundred Mameloucs sallied from the works, surrounded our platoons, and endeavoured to cut them down;–but, instead of succeeding, met their own deaths. Three hundred of them dropt on the spot; and the rest, in their attempt to escape, threw themselves into the Nile, where they all perished. Despairing now of any success, the Mameloucs fled on all sides; set fire to their fleet, which soon after blew up, and abandoned their camp to us, with more than four hundred camels loaded with baggage.

Thus ended the day, to the confusion of an enemy who were possessed with the belief that they should cut us in pieces; and who had boasted that it was as easy to cut off the heads of a thousand Frenchmen, as to divide a gourd or a melon(8).

The army marched on that night to Gizeh; the residence of Murat, the Chief of the Mameloucs. The next day we crossed the Nile in flat-bottomed boats, and entered Cairo without resistance.

Here ends the narrative of our military operations. I propose now to give you some account of the miseries we underwent in our march, together with a brief description of the country we have traversed, and of the inhabitants.

Let us return to Alexandria.—This city has nothing of its antiquity but the name—if there be any other relicks(9) of it, they remain utterly unregarded and unknown, among a people, who appear to be scarce conscious of their own existence. Figure to yourself being incapable of feeling, taking events just as they occur, and surprised at nothing; who with a pipe in his mouth, has no other occupation than that of squatting on his breech before his own door, or that of some great man, and dreaming away the day, without a thought of his wife or family. Figure to yourself too, a number of mothers strolling about, wrapped up in a dirty black rage, and offering to sell their children to every one they meet;–Men half naked, of the colour of copper, and of a most disgusting appearance, raking in the puddles and kennels like hogs, and devouring every thing they find there;–houses of twenty feet in height at the most, of which the roof is flat, the interior a stable, and the exterior four mud walls.—Figure to yourself all this, I day,and you will have a pretty correct idea of the city of Alexandria. Add, that around this mass of misery and horror, lie the ruins of the most celebrated city of the ancient world, the most precious monuments of the arts.

Leaving this city to ascend the Nile, you cross a desert, bare as my hand, where every three or four leagues you find a paltry well of brackish water. Imagine yourself the situation of an army obliged to pass these arid plains, which do not afford the slightest shelter against the intolerable heat which prevails there! The soldier, loaded with provisions, finds himself, before he has marched an hour, overcome by the heat, and the weight of what he carries, and throws away every thing that adds to his fatigue, without thinking of tomorrow. Thirst attacks him! He has not a drop of water; hunger!—he has not a bit of bread. It was thus that amidst the horrors which this faithful picture presents, we beheld several of the soldiers die of thirst, of hunger, and of heat; others, seeing the sufferings of their comrades, blew out their own brains; others threw themselves, loaded as they were, into the Nile, and perished in the water.

Every day of our march renewed these dreadful scenes; and, what was never heard of before—what will stagger all belief; the army, during a march of seventeen days, never tasted bread—the soldiers lived during the whole of this time on gourds, melons, poultry, and such vegetables as they found on their route. Such as the food of all, from the General to the common soldier,–nay, the General was often obliged to fast for eighteen to twenty hours, because the privates generally arriving first, plundered the villages of every article of subsistence, and frequently reduced him to the necessity of satisfying himself with the refuse of their hunger, or of their imtemperance!

It is useless to speak of our drink. We all live here under the law of Mahomet, which forbids the use of wine; but, by way of indemnity, allows us as much Nile water as we can drink.

Shall I give you some account of the country between the two branches of the Nile? To do this properly, I must lay before you a topographical chart of the course and direction of the river.

Two leagues below Cairo it divides itself into two branches; one of which falls into sea at Rosetta; the other at Damietta: the intermediate country is called the Delta, and is extremely fertile. Along the outer sides of the two branches, runs a slip of cultivated land, broader in some places than in others, but no where more than a league: beyond this are the Deserts, extending on the left to Lybia, and on the right to the Red Sea. From Rosetta to Cairo, the country is well peopled, and produces a good deal of wheat, rice, lentils &c. The villages are crowded together-their construction is execrable, being little more than heaps of mud trodden into some consistency, hollowed out within; and resembling, in every feature, the snow heaps of our children. If you recollect the shape of those oven-like piles, you have a perfect idea of the palaces of the Egyptians!

The husbandmen, commonly called Fellas, are extremely laborious; they live on little, and in a state of filth and degradation that excites horror. I have seen them swallow the residue of the water which my camels and horses happened to leave in their troughs.

Such is this Egypt, so celebrated by travelers and historians! In despite, however, of all these horrors, of the hardships we endure, and of the miseries the army is condemned to suffer, I am still inclined to think that it is a country calculated above all others to give us a colony which may be productive of the highest advantages(10); but for this, time and hands are necessary. I have seen enough to be convinced, that it is not with soldiers as ours! They are terrible in the field, terrible after victory(11), and, without contradiction, the most intrepid troops in the world: but they are not formed for distant expeditions. A word dropt at random, will dishearten them—they are lazy, capricious, and exceedingly turbulent and licentious in their conversation—they have been heard to say, as their officers passed by, “there go the Jack Ketches of the French!” and a thousand other things of the same kind.

The cup of bitterness is poured out, and I will drain it to the dregs. I have on my side firmness, health, and a spirit which I trust will never flag: with these I will persevere to the end.

I have yet said nothing of Grand Cairo. This city, the capital of a kingdom, which, to borrow the language of the Savans of the country, has no bounds, contains about 400,000 souls. Its form is that of a long shaft or tunnel, crowded with houses piled one upon another, without order, distribution, or method of any kind. Its inhabitants, like those of Alexandria, are plunged in the most brutal ignorance, and regard with astonishment the prodigy who is able to read and write! This city, however, such as I have described it, is the centre of a considerable commerce, and the spot where the caravans of Mecca and India terminate their respective journies (My next will give you some account of these caravans).

I went yesterday to see the installation of the Divan, which Bonaparte has formed. It consists of nine persons(12). And such a sight! I was introduced to nine bearded automatons, dressed in long robes, and turbans; and whose mien and appearance altogether, put me strongly in mind of the figures of the twelve apostles in my grandfather’s little cabinet. I shall say nothing to you of their talents, knowledge, genius, wit, &c.—this is always a blank chapter in Turkey. No where is there to be found such a deplorable ignorance as in every part of that country—no where such wealth, and no where so vile and sordid is a misuse of the blessing.

Enough of this. I have now, I think, fulfilled my intentions: many topics have been doubtless overlooked; but these deficiencies will be well supplied by the dispatches of General Bonaparte.

Do not entertain any uneasiness on my account. I suffer, it is true, but the whole army suffers with me. My baggage has reached me in safety; I have, therefore, in the general distress, all the advantages of fortune. Once again, be easy; I am in good health.

Take care of your healths; in less than a year I hope to have the happiness of embracing you. I know how to appreciate that happiness in advance, as I will one day shew you.

I embrace my sisters with the sincerest affection, and am with respect,

Your most obedient son,

BOYER.

I thought I would share this account, given that Ridley Scott’s film Napoleon, is being released this weekend and readers may be interested in this little-known episode. Bonaparte took Egypt in the summer of 1798, likely in an attempt to grab its grain and other exports for Revolutionary France and possibly also to cut Britain off from its Indian colony. The British, however, sank the French fleet soon after it cast anchor off the coast of Alexandria. Bonaparte and the French army were conquerors of Egypt but were also stranded there.

The following spring, General Bonaparte marched into Ottoman Palestine, then under the rule of an Ottoman vassal Cezzar Pasha. The British navy, however, intercepted the heavy artillery that had to be sent by sea from Alexandria to the Palestinian coast. The French could take overland only light artillery. They besieged Cezzar’s capital of Akka March through May but could not breach the fortified city walls. They then retreated, as described by Berthier. His letter was intercepted by the British along with a good deal of other French correspondence, and the British gleefully translated these letters and published them the following year in London.

I wrote a book about Bonaparte in Egypt for those of you who want to know more about the first major Western colonial war in the Middle East:

Juan Cole. Napoleon’s Egypt. Click here.

[Those who donate $100 to our annual fundraiser at IC will get a signed copy of Napoleon’s Egypt:

Personal checks should be made out to Juan Cole and sent to me at:

Juan Cole
P. O. Box 4218,
Ann Arbor, MI 48104-2548
USA
(Remember, make the checks out to “Juan Cole” or they can’t be cashed) ]

Now, on to Berthier:

From: An Account of the French Expedition in Egypt; Written by Bonaparte and Berthier; with Sir William Sidney Smith’s Letters. With an English translation (London, Edward Baines, 1800.), pp. 33-36.

[ALEXANDER BERTHIER, General of Division, Chief of the Staff of the Army, to the Minister at War].

Prairial 1.—The enemy, who had been bombarded and cannonaded by a very severe fire, and who saw the destruction of the palace of Dgezzar [Ottoman vassal ruler Jazzar, Cezzar Pasha], of that part of their fortifications which had not yet been attacked, and of all the public edifices, attempted another sortie at the 1st Prarial, at day break; they were again repulsed.

Although the French army could not breach the city walls, they could bombard it with artillery. They fired shells at the palace of Cezzar Pasha and at civilian buildings, wreaking great destruction on habitations.

At three in the afternoon they rushed forward, and attacked every point. They availed themselves of the reinforcements they had received, and their object was to throw themselves into our batteries. This attack was made with more than their usual ferocity; they were, however, repulsed on all sides, except at the turn of the glacis, near the breach tower, of which they took possession; but it was soon retaken by General Lagrange, who attacked the enemy with two companies of grenadiers, and even pursued them into their external armed post, of which he made himself master, and compelled the enemy to retire into the place.—The enemy, in that reconnoiter, lost a considerable number of their bravest troops.

Bonaparte reluctantly gave up on taking Akka at that point and gave the order to retreat back to Egypt.

The whole of the siege artillery was now removed. It was replaced in the batteries by some field piece. What was useful was thrown into the sea. By means of a mine, and sapping, we destroyed an aqueduct of several leagues in length, with which Acre was supplied with fresh water; all the magazines and the harvest in the environs of Acre were reduced to ashes.

In a scorched earth policy, on their way out the French attempted to deprive the people of Akka of potable water by blowing up an aqueduct. This was sheer colonial spite, since it was not done in hopes of taking the city. That goal had already been given up on. It was just a goodbye “screw you!” from a disappointed would-be colonizer. – JRIC

At nine in the evening of the 1st Prairial, the drums were beat to march, and the siege, which lasted sixty-one days after the opening of the trenches, was raised. When they had passed the bridge, the division of Kleber began likewise to move. It was followed by the cavalry, who left 100 dragoons dismounted to protect the workmen employed in destroying the two bridges. They had orders not to quit the banks of the river till two hours after the last of the infantry had crossed. General Junot, with his corps, had proceeded to the mill of Kerdanna, to cover the left wing of the army.

The enemy continued to fire upon our parallels during the whole night, and did not perceive till next day that the siege was raised. They had suffered so much, that they did not attempt any movement to follow us.

The army conducted the march with the greatest order. On the 2d we arrived at Cantoura, a port which had been our landing place for the articles coming from Damietta to Jaffa, and where it had been landing our besieging artillery, and the Turkish field pieces taken at Jaffa. This artillery, consisting of forty pieces, had been, from time to time, carried to the camp of Acre, to supply the place of the French field-pieces which we were obliged to employ as battering pieces in the siege. Bonaparte had not horses sufficient to draw this immense quantity of Turkish artillery. He preferred the mode of carrying off by sea to Jaffa his sick and wounded. He resolved to carry off only twenty Turkish pieces. He caused twenty to be thrown into the sea, and burnt the carriages and cases on the harbor of Cantoura.

On the 3rd the army slept upon the ruins of Cesarea. The following day several Naplousians [fighters from Nablus] appeared at the port of Abouzaboura. Some of them were taken and shot; the rest retired. Their purpose was to plunder the stragglers who are to be found about an army.

On the 4th the army encamped four leagues from Jaffa, up on a river which formed a kind of creek. Detachments were sent to burn the villages which had sent parties to harass our convoys during the siege. The grain was burnt, and the cattle carried off.

The French, of course, could not know from which villages the fighters came that harried them as they retreated. They likely burned villages indiscriminately and stole their cattle, in a bid to frighten others into leaving them alone as they withdrew.

On the 5th the army arrived at Jaffa. A bridge of boats had been thrown over the little river of Bahahia, which is with difficulty passed at a ford along the bar, formed at the place where it falls into the sea. On the 6th, 7th, and 8th, the army stopped at Jaffa. This interval was employed in punishing the villages which had conducted themselves improperly. The corn, as well as the cattle, was carried off. The fortifications of Jaffa were blown up. The merchants of Jaffa paid a contribution of 150,000 livres.

Even as they were leaving, the French plundered villages for corn and cattle, damaged the fortifications of the city of Jaffa that protected it from rural raiders, and shook down the merchants of Jaffa for a large sum of money. The annual income of a well-off noble family just before the revolution was 150,000 livres. Bonaparte was famed for making the people he conquered pay for the conquest, but here he made the people who had resisted him successfully pay for his defeat.

General Dugua wrote to Bonaparte from Egypt, informing him that symptoms of revolt had manifested themselves in the provinces of Benisness [Beni Suef?], Carkie [Sharqiyyah], and especially in that of Bahire [Beheira]; that the English had made their appearance at Suez: that the Mamelukes who were driven from Upper Egypt, and who had descended into the provinces of Lower Egypt, made several attempts to stimulate the people to insurrection; but every thing was quieted by the activity of the troops; and the vigilant conduct of the generals, but that the city of Cairo, and the other principal cities of Egypt, had remained in the most perfect tranquility.

These insurrections were a ramification of the plan of a general attack, which was to have been made upon the French in Egypt, and that at the time Dgezzar was to go into Syria, and when the Anglo-Turkish fleet was to present itself before Damietta.

The army set out on the 9th; Regnier’s division forming the left column, marching by Ramie, with orders to burn the villages, and destroy all the harvest. The head quarters, the division of Bon, and that of Lannes, took the central road, and likewise burnt the villages and the corn harvest. A column of cavalry was detached to the right along the coast. They scoured the downs, and drove in all the cattle that had there been collected.

The French appear to have wrought widespread devastation as they retreated, torching fields and villages and leaving people to starve without shelter. They confiscated all the cattle they could find, turning themselves into a sort of weird French cowboys and cattle rustlers in Palestine.

Kleber’s division formed the rear guard, and had orders not to quit Jaffa until the 10th. In this order the army marched as far as Jounisse; that immense plain presented but one blaze of fire; so dreadful was the vengeance inflicted for the assassinations committed on our troops, and for the very frequent attacks on our convoys, while this severe measure, rendered necessary by the laws of war, deprived the enemy of all means of furnishing magazines and securing provisions.

Although Bertier attempted to excuse these atrocities, which turned the fertile plains of Ottoman Palestine into enormous conflagrations that appear to have encompassed entire groups of villages, even in the eighteenth century this behavior was considered outrageous.

The army encamped on the 10th at Mecheltal, and arrived on the 11th at Gaza, form which it moved again on the 12th. That city had conducted itself very peaceably: it was therefore entitled to protection of persons and property. The fortress was blown up, and three of the rich inhabitants, whose conduct had been very hostile, we taxed with a contribution of one hundred thousand livres.

Ironically, the French generally spared Gaza the sort of vengeful devastation they wrought elsewhere in Palestine. But even there they blew up the city’s fortress, leaving it defenseless before bedouin raids, and they shook down three large merchants for enough money to keep an Ancien Regime noble family in style for a whole year.

Kleber’s division continued a day’s march behind. The army arrived at Kan-Jounesse on the 12th, and again pursued their march on the 13th. They entered the Desert, followed by an immense quantity of cattle which they had taken from the enemy, and with which they intended to provision El-arisch. The desert between this place and Kan-Jounesse comprises a space of eleven leagues, inhabited by the Arabs, who had frequently attacked our convoys. We burnt several of their camps; we carried away a great number of their cattle and camels, and set fire to a small harvest that was collected in some parts of the desert.

Sony Pictures Entertainment: “NAPOLEON – Official Trailer (HD)”

On the 14th, the army stopped for the day at El-Arisch. Bonaparte there left a garrison. He ordered new works to be constructed for the defense of the fort. He caused it to be supplied with stores and provisions. The army continued its march to Cathich, where it arrived on the 19th. The divisions, although marching successively, sustained great inconvenience from want of water. The desert is 22 leagues in extent, in which there is no supply to be had, except about half way, where there is a bad well of brackish water.

On the 18th the army continued its march. The head quarters were removed on the 19th, in order to proceed to Salchich. The division of Kleber marched to Tiach, to embark for Damietta.—The rest of the army was collected at Cathich, where it remained for some time, and then proceeded to Cairo, where it arrived on the 26th. The natives were astonished to see the army in the same state as it just came out of barracks. The soldiers considered themselves as it were in their native country in returning to Cairo, and the inhabitants received us as their compatriots.

The army engaged in the Syrian Expedition, in four months lost about 700 men by disease, 500 killed in battle, and about 1000 wounded, 90 of whom underwent amputation, and were rendered incapable of serving but in the invalids. Almost all the other wounded men are cured, and have joined their corps.

(Signed)

Alexander Berthier.

General of Division, Chief of Staff.

Cairo, 6 Messidor, Year 7.