Samois-sur-Seine to Gray

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In the years prior to buying ‘t Majeur we once made the trip from Mulhouse to Dole with other people, we hired a boat on the Nivernais and were part-owners of a boat on which we also cruised the Nivernais.
Since then cruising these regions in middle France were high on our list.
For various reasons we have cruised other parts of France in the last few years, much to our pleasure. Last year we wanted to ‘do’ Burgundy but the broken down bow thruster prevented that.

Moret-sur-Loing
So we were really looking forward to the moment we could go from the Seine into the Canal de Loing and we were more than happy making our first stop in Moret-sur-Loing, it was just what we hoped for (and expected).

After crowded Paris and cruising the Seine it was good to be on the calm canals and especially the small villages.

each time Rebecca helps to turn at least one lockdoor


In many canals locks are automated or you’re provided with a remote control to operate the locks or you have to twist a pole, but here locks are still manually operated.

So, it’s plain politeness to help where possible and, as Michel is on the helm, this task befalls me; it is good exercise and always an opportunity for a chat with the lock keeper who does the other door so it’s improving my French. 

 Before one of the locks we had to wait a long time because it filled on the other side that had to be locked first.

It really took a while and we saw smoke emerging from the lock. We first thought it was a fire, but the photographer on the bridge kept his cool, alternatively taking pictures of what was happening in the lock and then of us.

the man turned from left to right to make pictures
the three smal steamers



The riddle was solved when the doors opened and three very small steamboats emerged. Billowing smoke and hooting they passed us, as interested in us as we were in them.


Although we never visit a church in Holland it’s become a custom of ours to make a tour around the church in French villages – by then you have seen most of the village as well – and to have a peek inside.

What was new after all these years was a bicycle in the church. The lady ministering the flowers wanted to make sure and knowing the Lord sees all, also when they take my bike, the least I can do to help him is by taking it inside.

On our route there are two monuments of interest, Rogny les sept écluses (Rogny of the seven locks) and the pont-canal de Briare, both on the world heritage list.
The seven locks of Rogny date from 4 centuries ago, connecting the Loire and the Seine. Two rivers, flowing in separate valleys, separated by a mountain ridge.

the connection between Seine and Loire where once functioned the lock-staircase

Thanks to this lock-staircase boats could muster a height difference of 25 meters. In 1604 a new design, 7 locks end-to-end with brick walls. It saved on doors (8 instead of 14), the locks could be shorter, the walls lower, so ‘easier’ to build, and the walls interconnecting made it sturdier.
When, in 1608, it was almost finished things took a turn for the worse: wars, vandalism, lack of funds, quarrels and what more so it wasn’t finished till 1635.
The locks worked until 1880, but by then they were too small for the standard boat sizes then in use, they needed too much water – more than available – so they were replaced by 6 locks in a diversion. 

the old lock staircase in Rogny

What remains are the stones – doors and so are long gone – in the middle of the fields as a beacon and symbol of yesteryears boating.


The second monument we were looking ahead to, still in use, was the pont Canal de Briare. Over the past years we have cruised many pont canals, but none as long (662 meters), as beautiful and as well known.
This pont canal – opened in 1896 – connects the banks of the river Loire, an enormous improvement for bargees who until then had to cross on the Loire itself, often dangerous, and – when currents and queues were against you – it could take up to 8 hours, to just to manage an 800 meter stretch from the one lock to the other.

entering the pont-canal de Briare
leaving the pont-canal de Briare

And besides, it is a beautiful structure with pretty lampposts, and Gustave Eiffel was involved, in building the structure under the bridge and the lamposts and pillars on top.

Close to Briare is Gien, although situated on the Loire it is on a non navigable stretch, but within cycling distance.
They sell uncannily expensive earthenware and even in the hall, next to the factory where they sell out-of-date designs and B-choice, prices are staggering.

Rebecca in front of the faïencerie in Gien
Thirty years ago it was less bad and I bought a set of tea cups; we were camping nearby then. I have visited here once or twice again over the years, but it was high on my list to go there again when barging.
We did, prices had gone up again and I restricted myself to replacing two broken teacups.

Not to be repeated, but it can be ticked off.

Cruising these canals you know that you can only go forward, turning is no option and the canals and rivers that you cross are not navigable.
So we knew for sure that we would meet the friends, that were skippering from the southern most point of the canal lateral à la Loire, going North. Neither of us could go elsewhere. So it was no surprise, but surely pleasant to meet before we both went our ways.

ships that meet in the canal
That is one of life’s nicer aspects, sometimes you know you’re going to meet people you know but often it is a coincidence.

But always a good reason for a get together before you’re on your way again and can possibly run into someone you know just around the corner, or meet no-one for weeks.

Past Briare the Canal runs alongside the Loire, sometimes close, sometimes a bit further away. The area between canal and river is a bit marshy, densely grown over and with lots of birds.
here the canal is very close to the river
There are many trees along the canal which was nice as we could do with a bit of shadow, temperatures having risen considerably.

As of the beginning of July there was officially a heat wave, temperatures up to 350C (660F), and luckily on the water it bothers you less, but warm it was and it lasted for three weeks.

 
We were in the middle of the Loire region and here you can see lots of pretty castles and manors, pleasing to the eye, and then, as you turn a corner, you spot the cooling towers of a nuclear power plant, billowing water damp and not really an asset – to the landscape.

little castels along the Loire

the powerplant in Belleville-sur-Loire, not so belle


Shopping has to be done when you can, especially for the heavier stuff it’s nice if the shops are nearby. In this parts it is seldom a problem, there are shops aplenty, we have seen worse. DIY shops though are different, they are meant for visits by cars and preferably on the other side of town. 

a conveniently placed bricollage

A bit bothersome, so if there is a DIY shop next to the canal we happily visit it. And having two spud poles makes mooring easy on a otherwise impossible mooring along a busy road.

In la Charité sur Loire there was but one mooring available, the loading bay of the grain silo which was no problem as there was no barge expected for a few days.


like it used to look

When I came back from a walk it just looked like we were being loaded; that’s how it must have looked like in the olden days when ‘t Majeur, then WUTA, was carrying pebbles between Maasbracht and Mechelen.

As we made a cycling tour near Nevers we spotted – from a vantage point – a nice looking stone pont canal, this one across the river Allier, a tributary of the Loire.
the pont-canal de Guétin seen from af distance

the Allier under the pont-canal

the brave Swiss canoers crossing the pont-canal

As we went across there appeared a canoe behind us with a Swiss couple. They had taken their foldable canoe to here by train, had come down the Allier and now they had schlepped their canoe up to the pont canal; they wanted to go to Nevers via the canal and then to the Loire, all their stuff in the canoe. Quite an enterprise but they loved it.
 

After the Canal latéral à la Loire we continued on the Canal du Centre, with open banks, warmer but with beautiful views. Meanwhile the farmers were eagerly working their land and all bales of hay had to be taken in.

looks like a dincky toy
 Mostly they are those big round bales, but this farmer had square ones and seeing this coupled with seeing the tractor, heaving another bale on top of others, reminded me of how my kid brother used to play with toy cars and little blocks.

It was still very hot, the cows felt it too and you could see them lying under the trees in little groups of on their feet in the canal. This one cow had a pole position and looked for cooling underneath a tree, a one-cow-position and the rest on land.

this cow knew where the best spot was


From the Canal de Centre we moved onto the Saône, a very pretty, broad river. As nice as it had been to go from the Seine onto the canals, we loved going back to the wider waters, doing a bit more than 6 k/h and a real change of scenery.
And, nice mooring positions for to stay a few days.

on the Saône, wide, beautiful and good water for swimming
And here again a pre-arranged meeting with other bargees, who coerced us to go swimming, like they did.

In the canals I had not taken to it but on  these wider waters it was lovely to take a refreshing dip several times a day.

Panache in the Saône


Even Michel and Panache found swimming to be nice when it’s warm.

Meanwhile we cruised as far as Gray and from there – reversing – to Dole. From there it’s back to Gray and then further North, more about which in the next episode.



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  108. L’UFCM a constaté depuis quelques mois l’accroissement des tromperies à la « roqya ». Les témoignages de personnes victimes de ces pratiques se multiplient et présentent les mêmes caractéristiques : « Une personne vous appelle et vous propose une séance de « roqya » gratuite. Cette personne vous propose de rappeler un numéro prétendu gratuit, souvent un numéro commençant par 0 800… » Mais, dans les faits, cette prestation est loin d’être gratuite, puisque la conversation est facturée à vos frais et à votre insu. Au-delà de l’aspect juridique qui est traité à ce jour par le pôle juridique de l’UFCM[1], ce procédé soulève la problématique de sa conformité au Coran et à la Sunna. En effet, la « roqya » peut se définir comme une thérapie qui permet de soigner les actes de sorcellerie, de mauvais œil et également de se protéger contre ces derniers. Par conséquent, est-il possible de la pratiquer par téléphone et quelles sont les exigences édictées par le Coran et la Sunna ? Nous présenterons ainsi successivement les conditions liées au soignant (I), les exigences relatives à l’environnement où est réalisée la « roqya » (II). Nous aborderons ensuite la question de la gratuité de la prestation ou de sa contrepartie financière et enfin les conditions dans laquelle elle est réalisée (III). I- Les conditions liées au soignant Souvent la « roqya » est perçue comme une pratique dispensée par un tiers. Or, il est essentiel de rappeler et de souligner un fait important : la meilleure des « roqya » est celle que nous dispensons nous-mêmes à travers le « dhikr » et la récitation du Coran. Ainsi, pour se prémunir des maux liés au mauvais œil ou à la sorcellerie, il convient régulièrement de lire le Coran et faire des invocations notamment celles du matin et du coucher, de réciter régulièrement la sourate « La vache », de renouveler son intention, de placer la certitude dans son cœur, d’effectuer ses prières etc., et surtout de demander à Allah la meilleure des protections. Toutefois, dans certaines conditions, il est nécessaire de recourir à un soignant. C’est à ce stade qu’il convient d’être vigilant. Il ne suffit pas de se rendre auprès d’une personne qui se présente avec la qualité de cheikh ou d’imam pour accepter de lui confier cette pratique. Comme pour tout procédé et encore plus lorsque cela relève de considérations religieuses, il est important de bien choisir son soignant car ce dernier est tenu de posséder des qualités bien affirmées. La maîtrise du Coran et des traditions prophétiques en la matière est une condition sine qua none, mais insuffisante. La personne doit également avoir des notions de psychologie afin de déterminer la part de sorcellerie et celle de troubles psychologiques fréquents chez les patients. La personne doit posséder une bonne hygiène de vie, notamment spirituelle puisqu’il n’est pas inutile de rappeler que le succès de la « roqya » dépend de Dieu. Ces critères sont difficilement évaluables, surtout par une personne qui est affectée par un mal-être, quelle que soit sa source. C’est pourquoi les proches doivent accompagner la personne dans la recherche d’un soignant qualifié et reconnu comme tel par des référents religieux de la localité (imam, responsables associatifs, etc.). De manière générale, le soignant doit posséder des qualités déterminées que nous pouvons synthétiser de la manière suivante. Il doit : être en capacité de lire le Coran, croire avec certitude au Coran, être empreint de piété, connaître les pièges et les caractéristiques du diable et des djinns, connaître la méthode prophétique de la « roqya », disposer de connaissances de base en psychologie, avoir la conviction que le succès de sa thérapie dépend de Dieu. A l’exception de la première exigence, il semble difficile de vérifier les autres conditions dans le cadre d’un entretien téléphonique avec une personne que nous n’avons jamais rencontrée, même si elle se présente sous le titre de « cheikh » ou d’un imam. Par conséquent, ces conditions soulignent une première limite quant au recours à la « roqya » par téléphone. Par ailleurs, à l’instar de tout médecin, le soignant doit, avant de prodiguer des conseils ou une médication, procéder à une consultation. Ainsi, un environnement adéquat est indispensable pour la réalisation d’une « roqya ». Il est enfin inconcevable qu’un médecin puisse vous affirmer par téléphone connaître votre maladie et attester pouvoir vous guérir. Vous auriez plus que des doutes sur ce prétendu médecin. II- Un environnement propice et la réalisation d’une consultation préalable à la réalisation d’une « roqya » Il est intéressant de noter que, dans son ouvrage « Comment se protéger des djinns & satan », Wahîd ‘Abdussalâm Bâli évoque l’importance du climat pour réaliser une roqya[2]. Ainsi, il expose les points suivants : « 1. Préparer le climat adéquat en faisant par exemple sortir les images et les statues de la pièce où on va soigner le malade, pour permettre aux anges d’y entrer. 2. Débarrasser le sujet de tout ce qu’il peut porter sur lui comme talismans ou amulettes et les brûler. 3. Éteindre tout ce qui peut émettre le son de la musique et des chants. 4. Vider le lieu de tout ce qui comporte une infraction à la shari‘a à savoir, par exemple, la présence d’un homme qui porte de l’or ou une femme qui ne porte pas le voile légal – al-hijab. 5. Donner au malade et à sa famille une leçon de dogme de façon à ce que leurs cœurs ne soient pas attachés à un autre qu’Allah. 6. Leur faire savoir que la façon de soigner est différente de celle des sorciers et des charlatans et que le Coran recèle guérison et miséricorde, comme l’a informé Allah le Puissant et le Majestueux. 7. Diagnostiquer son cas : pour cela poser des questions au malade pour s’assurer de la présence de tous les symptômes (…) ». Or, dans les témoignages communiqués, l’interlocuteur qui se présente comme soignant ne pose aucune question aux personnes. Il débute ainsi la « roqya » directement par une récitation du Coran. En outre, il est intéressant de souligner que dans l’un des témoignages communiqués à l’UFCM, l’interlocuteur demandait à la personne de remplir successivement des verres de lait, d’huile, d’eau etc. et de les poser par la suite sur la table de la salle à manger. Au point que la personne s’est retrouvée avec une multitude de verres posés sur la table. Le comble est que la personne ignorait ce qu’elle devait en faire lorsqu’elle a pris conscience de la tromperie. Nous constatons par conséquent qu’une « roqya » ne peut être réalisée dans un environnement quelconque. En effet, une procédure de diagnostic est essentielle. Nous pouvons à titre d’exemple faire le parallèle avec un rendez-vous chez le médecin ; ce dernier ne peut vous prescrire une ordonnance sans au préalable vous avoir ausculté et interrogé sur les différents symptômes que vous ressentez physiquement. A défaut, au lieu de guérir vous allez aggraver vos maux. Cette attitude vigilante du médecin traitant doit se retrouver lorsque nous envisageons le recours à une « roqya ». Pour illustrer ce propos, nous citerons l’exemple de l’anthropologue, spécialiste de l’islam européen, Farid El Asri, chercheur associé au Centre Jacques Berque, qui nous rapporte une situation alarmante suite à une « roqya » : « Une jeune femme en Belgique (…) est morte suite à une tentative d’exorcisme. Pendant les séances, les fkihs (imams) utilisent normalement de l’eau « coranisée ». Pour cette jeune femme, prétendument stérile, les exorcistes ont carrément plongé son visage dans l’eau et quand elle tentait d’en sortir pour respirer, les guérisseurs estimaient qu’il s’agissait du jinn qui l’habitait et ils replongeaient son visage dans l’eau. Pendant le procès, la famille de la défunte s’est présentée comme musulmane et a accusé ces pratiques d’être extérieures à l’islam quand les guérisseurs estimaient qu’ils avaient simplement fait ce qu’ils pouvaient. Le fait de recourir trop systématiquement au fkih risque également de faire passer une crise d’épilepsie, par exemple, pour une crise de possession. »[3] Nous allons aborder enfin la dernière problématique, celle relative aux honoraires du soignant. III- Les honoraires du soignant Le Prophète, bénédictions et salut sur lui, « a agréé les Compagnons qui ont été payés pour la roqya ». Il est dès lors autorisé de rémunérer un soignant en contrepartie d’une prestation. Toutefois, cette rémunération doit être raisonnable et surtout clairement définie avant le traitement. En outre, nous ne pouvons que souligner et rappeler que, si la roqya est réalisée dans un cadre sérieux, il convient de procéder à toutes les déclarations administratives. Comme pour tout contrat, vous devez exiger un document écrit et le praticien doit préciser quels sont ses engagements exacts afin d’éviter tout litige postérieur. Malheureusement, tous les témoignages transmis à l’UFCM soulignent que l’interlocuteur insiste à plusieurs reprises sur la gratuité de la prestation. Or, dans les faits, cette dernière est payante puisque le coût de la communication est surtaxé. Ainsi, l’une des victimes qui nous a contacté, s’est retrouvée avec une facture téléphonique (hors forfait) de 1800 euros. Par conséquent, nous constatons que ces « roqyas » gratuites sont fondées sur la technique dite du « call-back » qui consiste à amener une personne à rappeler un numéro surtaxé, information qui lui est bien évidemment dissimulée. Une « roqya » peut être payante à condition de respecter un cadre prédéterminé, fondé sur l’information et la transparence des honoraires. En conclusion A la lumière des développements susvisés, l’UFCM appelle d’une part à une régulation du métier de la pratique de la « roqya », d’autre part, à la vigilance de chacun à ne pas céder à la tentation d’une « roqya » qui ne serait pas réalisée dans les conditions requises et qui pourrait produire des effets inverses. Au-delà du cadre spirituel ou juridique, les divers témoignages reçus et étudiés par l’UFCM ne peuvent pas nous laisser indifférents à la question suivante : pourquoi des personnes sont-elles amenées à accepter aussi facilement une « roqya » par téléphone ? Est-ce la gratuité qui a déterminé leur choix ? Certes le mal-être produit par cette société est de plus en plus grand. Nous vivons une époque où les êtres sont de plus en plus coupés des signes de Dieu et vivent un rythme de vie effréné. Ces affaires sont révélatrices des maux les plus profonds qui touchent la communauté musulmane. Par ailleurs, comme l’ensemble des rites islamiques (hajj, halal, pompes funèbres) censés nous rappeler les limites qui déterminent la voie vers Dieu, nous constatons que leur marchandisation trahit de plus en plus leur vocation première. Suffit-il qu’un interlocuteur se présente à nous comme un « cheikh » ou un imam et qu’il nous propose une « roqya » gratuite pour l’accepter aussitôt Ne devrions-nous pas tous nous interroger sur le fait qu’il y ait des musulmanes et des musulmans aussi isolés et aussi ignorants de leur propre religion pour être trompés aussi facilement ? Sommes-nous devenus si dépendants des Hommes que nous en oublions de nous adresser directement à Dieu pour solutionner nos malaises ? Autant de questions que chacun d’entre nous a la responsabilité de se poser. En effet, aucun de nous ou de nos proches ne sont à l’abri d’une telle tromperie. Il convient enfin de rappeler que la « roqya » est un remède précis et qu’elle ne peut se faire que sous certaines conditions et surtout qu’elle demeure l’exception à la règle, qui est de toujours s’adresser directement à Dieu. Avant de recourir à une « roqya », il convient de faire une introspection sur ses propres pratiques cultuelles et de revenir.

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