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Représenter La Corruption À L'âge Baroque (1580-1660)

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Représenter La Corruption À L'âge Baroque (1580-1660) Études de lettres 3-4 | 2015 Représenter la corruption à l'âge baroque (1580-1660) Franck Lestringant et Adrien Paschoud (dir.) Édition électronique URL : http://journals.openedition.org/edl/891 DOI : 10.4000/edl.891 ISSN : 2296-5084 Éditeur Université de Lausanne Édition imprimée Date de publication : 15 décembre 2015 ISBN : 978-2-940331-47-5 ISSN : 0014-2026 Référence électronique Franck Lestringant et Adrien Paschoud (dir.), Études de lettres, 3-4 | 2015, « Représenter la corruption à l'âge baroque (1580-1660) » [En ligne], mis en ligne le 15 décembre 2018, consulté le 15 décembre 2020. URL : http://journals.openedition.org/edl/891 ; DOI : https://doi.org/10.4000/edl.891 © Études de lettres Représenter la corruption en France à l’âge baroque (1580-1660) ETUDES DE LETTRES no 299 Revue de la Faculté des lettres de l’Université de Lausanne fondée en 1926 par la Société des Etudes de Lettres Comité de rédaction Alain Corbellari, président Martine Hennard Dutheil de la Rochère Simone Albonico Dave Lüthi Danielle Chaperon François Vallotton Ute Heidmann Rédaction Administration Florence Bertholet Etudes de Lettres Catherine Chêne Secrétariat Revue Etudes de Lettres de la Faculté des lettres Bâtiment Anthropole Bâtiment Anthropole CH-1015 Lausanne CH-1015 Lausanne Tél. +41 (21) 692 29 07 Tél. +41 (21) 692 29 09 Courriel : [email protected] Fax. +41 (21) 692 29 05 Site web : www.unil.ch/edl Courriel : [email protected] Abonnement annuel (4 numéros) Frais de port Plein tarif : 60 CHF Suisse : 9 CHF Allemagne : 18 CHF Tarif étudiant : 45 CHF Europe : 21 CHF Autres pays : 26 CHF Prix des volumes Volume simple : 22 CHF (plein tarif) / 20 CHF (prix étudiant) Volume double : 30 CHF (plein tarif) / 26 CHF (prix étudiant) Les volumes de plus de dix ans sont vendus 5 CHF. Pour les frais de port, voir www.unil.ch/edl, rubrique « commander » Moyens de paiement Par carte de crédit : voir www.unil.ch/edl, rubrique « commander » Par virement : CCP : Université de Lausanne 10-13575-3, avec la mention 2603010000/751 Compte bancaire : 710.09.14, avec la mention 2603010000/751, BCV, Lausanne. IBAN : CH9100767001S07100914 Code SWIFT (RIB ou BIC) : BCVLCH2L Prix de vente de ce numéro : 30 CHF Prochaine parution 2016/1-2 Egodocuments et pratiques sociales (XVIe-début XIXe siècles) 30 CHF Dernières parutions 2015/1-2 Les échelles du texte 30 CHF 2014/4 Dans le labyrinthe de la pensée 22 CHF 2014/2-3 L’orientalisme des marges 30 CHF Représenter la corruption en France à l’âge baroque (1580-1660) Volume édité par Frank Lestringant et Adrien Paschoud Revue Etudes de lettres Comité éditorial et scientifique de ce numéro Frank Lestringant, Université de Paris-Sorbonne Adrien Paschoud, Université de Bâle Nous remercions chaleureusement les recenseurs anonymes pour leurs expertises. Couverture Damien Lhomme, Vanité, 1641, inv. 72.5. Musée des Beaux-Arts de Troyes. Photographie : Jean-Marie Protte. Rédaction et mise en pages : Catherine Chêne Achevé d’imprimer en offset sur les presses des PCL Presses Centrales SA à Lausanne en décembre 2015 ISBN 978-2-940331-47-5 ISSN 0014-2026 © Université de Lausanne, Revue Etudes de Lettres, Lausanne 2015. Bâtiment Anthropole, CH-1015 Lausanne www.unil.ch/edl [email protected] Tous droits réservés. Réimpression ou reproduction interdite par n�importe quel procédé, notamment par microfilm, xérographie, microfiche, microcarte, offset, etc. Imprimé en Suisse TABLE DES MATIÈRES Frank Lestringant, Adrien Paschoud Avant-propos 7 Natacha Salliot La notion de corruption dans les réflexions sur la divergence doctrinale à l’âge baroque en France : la pensée religieuse de Philippe Duplessis-Mornay (1578-1611) 15 Martial Martin La corruption dans les « libelles d’Estat » durant la période de la ligue dans les annonces sanitaires (1584-1598) 29 Adrien Paschoud L’enchevêtrement des temporalités : eschatologie et corruption dans le Decez, ou fin du monde (1584) de Guillaume de Chevalier 49 Kjerstin Aukrust Le spectacle de la corruption dans le Mespris de la vie et consolation contre la mort (1594) de Jean-Baptiste Chassignet 65 Violaine Giacomotto-Charra Prévenir et guérir à l’âge de la nature corrompue : Le pourtraict de la santé (1606) de Joseph du Chesne 83 Jean-Raymond Fanlo Agrippa d’Aubigné, écrivain de la corruption 101 Yann Rodier Les passions haineuses dans les histoires dévotes de Jean-Pierre Camus : un théâtre didactique des corruptions humaines 117 Joël Zufferey Vers une anthropologie de la corruption : Les histoires tragiques de Jean-Pierre Camus 137 Barbara Selmeci-Castioni Saintes corruptions. L’édification romanesque de Jean-Pierre Camus au miroir des adaptations d’Agathonphile (1621) 157 Inès Kirschleger L’imaginaire de la corruption dans La pratique de repentance (1631) de Nicolas Vignier 177 Sylvio Hermann De Franceschi Désordre et corruption dans l’état de nature déchue. L’anthropologie déréglée de Jean-François Senault et la querelle de la grâce (1644-1648) 199 Robin Beuchat Osman II ou les infortunes de la majesté : portrait d’un sultan « corrompu » 223 Laurence Tricoche-Rauline Les libertins érudits ou la morale des corrompus 243 Géraldine Caps La corruption du composé de l’âme et du corps selon Descartes 263 Jean-Pierre Cavaillé Corruption naturelle et corruption civilisationnelle dans le Theophrastus redivivus (1659) 277 Adresses des auteurs 301 AVANT-PROPOS Douloureusement marquée par les guerres de Religion, la culture de la fin du XVIe et du premier XVIIe siècle, celle que l’on a naguère qualifiée de « baroque » 1, est saturée de références à l’état de corruption. Ouvrages de controverse confessionnelle, pamphlets hostiles à la figure royale, hagio- graphies et martyrologes, tragédies néo-sénéquiennes, théâtre d’édifica- tion, poésie de dévotion, maniérisme macabre, histoires tragiques, écrits démonologiques, traités médicaux, historiographie, natures mortes et vanités… autant de productions textuelles ou iconographiques destinées à rappeler à l’individu – du plus vil au plus noble – sa nature viciée, ou, du moins, l’inéluctable altération à la fois physique et morale qui l’accapa- rera. L’étymologie du mot « corruption » le montre assez : le suffixecum- , sur lequel le mot corruptio est construit (corrumpere : « anéantir, briser, altérer ») traduit l’intensité de la perte ; il suggère un rapport différentiel au monde sensible et à l’expérience commune. En raison de son carac- tère rétrospectif et prospectif, la notion de corruption déploie un espace réfléchissant au sein duquel l’homme, la nature et l’univers sont envisagés dans leur dimension métamorphique, faisant ainsi se conjoindre passé, présent et futur, selon un rapport de causalité. Au tournant du XVIe et du XVIIe siècle, cette involution des êtres et des choses demeure soumise à deux interprétations diamétralement opposées, l’une qui lie toute forme de corruption à un cadre surplombant, en d’autres termes à une métaphy- sique qui la détermine en amont ; l’autre qui tendra à naturaliser la notion, prenant alors le parti de refuser, ou du moins de contester toute posture abstraite de vérité. 1 Voir J. Rousset, La littérature de l’âge baroque, ainsi que Dernier regard sur le baroque dans lequel sont évoquées les difficultés définitoires inhérentes au «baroque » littéraire. Voir également D. Souiller (éd.), Le baroque en question(s). 8 ÉTUDES DE LETTRES La notion de corruption doit d’abord et avant tout se lire à l’aune de l’anthropologie de la Chute et de la rédemption. Si elle assigne à l’homme une existence à la fois historique (elle lie tout individu au péché origi- nel) et sotériologique (elle fonde la nécessité de gagner le salut), la culture chrétienne connaît cependant de nettes inflexions selon la conception de la grâce et du libre-arbitre qui lui est attachée. En dépit de fortes diver- gences doctrinales, les milieux réformés demeurent généralement fidèles à une interprétation rigoriste de la pensée augustinienne. Le sujet y est décrit comme un être pétri d’orgueil, à qui il est refusé de coopérer à son salut. L’humanité ne forme de fait qu’une massa perditionis, selon les termes de l’évêque d’Hippone. Sans doute, et même si d’importantes nuances s’imposent, la culture post-tridentine, dont la Compagnie de Jésus représente le fer de lance, se veut-elle plus accueillante : le péché ori- ginel n’a pas entièrement perverti l’individu. S’il y a prédestination, il ne s’agit que d’une prédestination au salut étant donné qu’elle nécessite plei- nement l’adhésion du sujet via le corps ecclésiastique. Créé à l’image de Dieu, l’homme ne peut certes susciter le don de la grâce (l’initium fidei n’émane que de Dieu), mais il porte en lui les vestiges, au sens patristique du terme, de sa condition originelle 2. Car l’expression de la corruption porte les traces d’une conscience anamorphique : l’absence de Dieu est précisément le gage de sa présence ; c’est précisément parce que le monde est fallacieux qu’il invite l’homme à découvrir la Vérité. Tel est le principe qui traverse la littérature et l’iconographie des vanités 3 et qui fait de la vacuité des représentations terrestres un opérateur de croyance, assurant ainsi la transition entre le visible et l’invisible. Sans cet art de la transition, mieux de la suture, entre nature et surnature, il n’est point de transcen- dance salvatrice. Plus encore, l’anthropologie de la Chute ne se lit qu’à la lumière d’une origine perdue, celle que seules la prédication, la médi- tation et la contemplation sont à même de recouvrer partiellement. La réflexion théologique, bien que mâtinée d’augustinisme, se réclame alors de la vertu théologale de l’espérance. Elle est tendue vers la promesse d’une vie exempte de tout déclin au sein de laquelle le martyr forme l’une des .
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