[Reseña] La caza de las águilas, Ben Kane

Hunting the Eagles, Ben Kane
Eagles of Rome #2
Ediciones B ~ 2017 ~ 504 págs.
ISBN 9788466659116

Un ejército derrotado. Año 14 d.C. Han transcurrido cinco largos años desde la aniquilación de tres legiones en territorio germano. Aunque ahora haya quince mil soldados pudriéndose en el bosque de Teutoburgo, no todos los romanos perecieron en la salvaje emboscada. Un centurión con deseos de venganza. Degradado, marcado por la guerra y más decidido que nunca a vengarse, el centurión Tulo y sus legionarios se disponen a contraatacar. Se enfrentan al carismático líder Arminio, que ha reunido a miles de guerreros hostiles y está decidido a aplastar a los romanos por segunda vez. Un águila por recuperar. El águila que pertenecía a la antigua legión de Tulo sigue en manos del enemigo, y aun cuando el deseo de tomar represalias lleva a los romanos a internarse en territorio germano, él sigue convencido de que es posible encontrarla. Pero Arminio y sus guerreros están peligrosamente cerca. Cuando se inicia la batalla, Tulo y sus compañeros saben que deben luchar como nunca antes para, al menos, sobrevivir.

Mi opinión

El orden de mi lectura no comenzó bien 😂 ya que no leí el primer libro titulado «Las águilas en guerra» donde el autor nos traslada a la Germania del año 9 d.C. y a la masacre de tres legiones romanas en el bosque de Teutoburgo, sin embargo, a pesar de no haber leído el primer libro no me costó tanto engancharme del segundo. La literatura histórica no es mi fuerte ni está dentro de mis lecturas favoritas, pero películas como el Gladiador son buenísimas y el motivo de cambiar mis preferencias de lectura fue debido a una película que me encanta y se llama La legión del águila, que me gusta su trama la historia y sus actores xd

La caza de las águilas continúa después de las masacres de las tres legiones y nos muestra al protagonista Tulo (no me agrada mucho su nombre xd podrían utilizar su nombre completo, Lucio Cominio Tulo) quien decide tomar venganza por sus hombres asesinados. El mayor deseo de Tulo es poder recuperar el honor de su extinta legión, recuperar el águila perdida y hacer pagar a Arminio, el traidor querusco, por todo lo que les hizo sufrir. A su lado estará su optio, Fenestela, y los inseparables legionarios Piso y Vitelio, subordinados suyos en la segunda cohorte de la tristemente famosa legión XVIII y supervivientes también de la batalla de Varo.

Usé bastante el diccionario para este libro, a pesar de que éste cuenta con un glosario bastante completo y una lista de personajes donde se indica cuáles son ficticios y cuáles son históricos y que realmente existieron. Aprendí bastantes significados como el de Optio, ecuestres, entre muchos otros que antes ignoraba o bien pasaba por alto por desinterés.

Me gusta la manera en que el autor trata los diversos acontecimientos históricos y cómo los relata, generalmente tiendo a relacionar los hechos del pasado con lo que pasa en la actualidad, en este libro se produce un motín de las cuatro legiones romanas, este levantamiento militar, estuvo provocado por las malas condiciones de vida de los soldados, con abusos de poder por parte de sus superiores, congelación salarial o el no cumplimiento de los licenciamientos de los soldados veteranos a pesar de haber cumplido los años de servicio (los cuales me sorprendió ya que prácticamente le dedicaban su vida al ejército). Durante el motín se llevaron a cabo varias situaciones horribles como los asesinatos de varios centuriones y altos mandos de las legiones y el posterior ajusticiamiento de los cabecillas de la rebelión, ordenado por Germánico. Con la idea de restablecer el orden y la disciplina, Germánico decidió que lo mejor que podían tener sus soldados para volver al orden y la disciplina era un enemigo común, por lo que decidió finalizar con una incursión al este del Rin, planificando la completa aniquilación del pueblo de los marsos para dar un castigo ejemplar a las tribus germanas por los hechos acaecidos cinco años atrás.

Ahora ¿cómo lo relaciono con la actualidad? bueno con las diversas manifestaciones que se hacen como por los sueldos bajos, los cobros excesivos de los impuestos, que las personas mayores no quiera jubilar porque el sueldo de su vejez es muy bajo y así podría seguir nombrando toda la noche similitudes de lo que se vive hoy en día y que en realidad el pasado y el futuro no son tan distintos como creemos.

Tulo nuestro protagonista es un gran líder pero le pesa el hecho de haber perdido el águila y a sus hombres y por esto acompañará a Germánico al bosque de Teutoburgo donde rendirán tributo a los caídos en la emboscada de Arminio. La ofensiva romana continuará durante los meses siguientes, con las tribus germanas evitando el enfrentamiento en campo abierto con las legiones. Al final de la campaña, con el ejército romano recorriendo el camino de regreso a sus cuarteles de invierno, Tulo y sus hombres tendrán que rememorar la pesadilla sufrida años atrás, al cruzar la carretera de los Puentes Largos, donde las huestes de Arminio esperan de nuevo su momento.

La caza de las águila es una buena obra que está muy bien escrita, entrega tardes de entretención y como recomendación si no están acostumbrados a este tipo de lectura y quieren variar podrían ver unas películas romanas para tener una idea de las vestimentas, carros, armaduras, arquitecturas, etc. y lo que todos quedamos esperando…

¿Tulo logrará recuperar el águila de la décimo octava legión?
Bueno eso se sabrá en el tercer libro, así que a esperar jajajaja

Observaciones

– A parte de ser una buena historia es una muy linda edición, siempre me fijo en la estética de los libros, tapa dura, letra grande, buen papel jajajaaj esta edición es completamente de mi agrado xd
– Creo que no debería colocar esto pero lo pondré igual :p hubo un insulto que me llamó bastante la atención y ni que decir que me reí por largo tiempo ajajaja, esto se produce en el momento que Tulo se percató del motín: «¡Por la raja del culo sudoroso de Vulcano! Lo han hecho estos cabrones locos se han alzado.
– Espero con ansias el tercer libro y que Tulo recupere el águila xd
SPQR es un acrónimo de la frase latina Senātus Populusque Rōmānus (‘El Senado y el Pueblo Romano’). Hace referencia al gobierno de la antigua República romana y, actualmente, se usa como un emblema oficial de la ciudad de Roma.

Gracias a Ediciones B por el ejemplar.
Escrito por Alida L.-

181 opiniones en “[Reseña] La caza de las águilas, Ben Kane”

  1. Hola Angie!
    Vaya eso si que es complicado, ya que partir del segundo no se da normalmente, pero si me ha pasado y nada que hacer jajaja… lo bueno es que pudiste seguir el ritmo y eso de alguna forma deja ver que la historia está bien narrada y es clara, sin embargo el género no me gusta mucho, por ende dudo que lo lea, aún así te aplaudo por aventurarte a otro estilo de lecturas, es algo que no logro hacer todavía, mi orden cíclico no me lo permite.
    Bastante divertido el insulto, me causó bastante gracia, pero no fue una imagen agradable en mi mente jajaja… iuuj ! jajajajaja…
    Buena reseña, nos estamos leyendo, cariños ❤

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  75. 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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