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Chronos Uses the Creative Commons License CC BY-NC-SA That Lets You Remix, Transform, and Build Upon the Material for Non-Commercial Purposes Chronos- Revue d’Histoire de l’Université de Balamand, is a bi-annual Journal published in three languages (Arabic, English and French). It deals particularly with the History of the ethnic and religious groups of the Arab world. Journal Name: Chronos ISSN: 1608-7526 Title: The Pilgrimage and the Christian Sanctuaries in the Near-East between the 4th and the 17th centuries Author(s): Marlène Kanaan To cite this document: Kanaan, M. (2019). The Pilgrimage and the Christian Sanctuaries in the Near-East between the 4th and the 17th centuries. Chronos, 21, 73-97. https://doi.org/10.31377/chr.v21i0.483 Permanent link to this document: DOI: https://doi.org/10.31377/chr.v21i0.483 Chronos uses the Creative Commons license CC BY-NC-SA that lets you remix, transform, and build upon the material for non-commercial purposes. However, any derivative work must be licensed under the same license as the original. CHRONOS Revue d'Histoire de l'Universite de Balamand Numero 21, 2010, ISSN 16087526 PELERINAGES ET SANCTUAlRES CHRETIENS AU PROCHE-ORIENT DU lYe AU XVIle SIECLE Mon article porte sur les pelerinages et les sanctuaires chretiens du Proche­ Orient du IVe au XVIIe siecle. II propose une reflexion en quatre temps : premierement, it vise a tracer 1'historique de cette pratique depuis son apparition; il a ensuite pour but de reflechir sur I'acception tMologique de cette pratique d'un point de vue chretien depuis Ie IVe siecle, date de recormaissance officielle du christianisme par l'Empire. II cherche, en troisicme li eu, a decrire les differents rituels et pratiques accomplis par les picux pelcrins lors de leurs visites des licux saints, ct arepertorier finalcmcnt quelques lieux saints de la region visites depuis I' Antiquite tardive en passant par Ie Moyen Age jusqu'au XVIIe siecle, durant la periode ottomane.' Evidemment, I' etude ne sera pas consacree a la Palestine qui a fini par accaparer a elle seule I'appellation de Terra SancIa. Elle privilegiera, dans Ie cadre de sa demiere partie, la presentation d'autres lieux saints visites en marge du . grand pelerinage, que j'ai designes dans deux publications anterieures par « Heux saints secondaires ».3Mes sources seront les itineraires et les recits des premiers pelerins chretiens au Proche-Orient, ainsi que les joumaux des voyageurs de I'epoque : je pense notamment a celui d'Egerie,' I Univcrsite de Balamand. 2 La periodc historiquc de cette etudc m'a etc dictee par les sources et les references disponibles. J Kanaan 2000: 135 -142, et 2009. Cette publication reprend Ie textc d'une conference donnce a l'Universite d'Oxford au Royaume~Uni en juillet 2005. 4 Egerie M. 1982, reimp. 1997. Egerie est une noble dame originaire de Galice ou de Gaule du sud, interessee et attinSc par la vie ascctique. Elle effectua un pclerinage entre 381 et 384 et rapporta dans son journal de maniere interessante toutes ses visites effectuees dans la region. Chronos If' 2 J ~ 20J 0 74 MARLENE KANAAN du pelerin de Bordeaux,' mais aussi it celui, plus tardif, de l'hegoumene Daniel' et a tant d' autres pelerins russes ; a celui du Pere Recollect Bernardin Surius qui eut lieu entre 1644 et 1647' - sans toutefoi. oublier les incontournables Onomasticon,' catalogue alphabetique des noms geographiques de la Bible, et I'Hisloire Ecciesiaslique' d'Eusebe de Cesaree. Bref apcr~u sur l'historique du pelerinage chretien et ses racines bibliques Dans Ie chapitrc 12 du Livre de la Genese, Dieu dit aAbraham: « Pars de ton pays, de ta famille et de la maison de ton pere vers Ie pays que je te ferai voir »." Cc depart au pluto! ce voyage, car Ie terme latin peregrinalio duquel derive Ie franl'ais pelerinage renvoie etymologiquement au voyage (Maraval 1985 : 9), a certainement un but. Bien qu'aleatoire, ce bul « aller dans Ie pays» qu ' Abraham ne connall pas, releve suremenl de la foi ct de la confiance en Dieu. Aussi indique-t-il que certains lieux auxquels on arrive au prix de dures epreuves revetent un halo particulier el sont plus saints que d'autres. Voila pourquoi ils scront plus lard visites par les fideles qui rylhmeront leur pelerinage en s'arretanl aux differents licux eonstituant les etapes de eel itineraire des patriarches et de la eonquete de la terre promise." Ces lieux vont devenir de. lors non seulemenl des lieux de memo ire, mais aussi des lieux sacrt!s, terroirs de nouveaux rituels. Pour y arriver, les fideles devraient observer quelques exigences telles la marche, Ie deplaeement et Ie chernin ele. Mais eette nouvelle pratique ne tarda pas a se pervertir : l'introduction S itinerarium Burdigalense, Ie texte latin de cettc relation figure dans Ie Corpus Christianorum. series Latina in Geyer et Cum? M. 1965. L'etude sc refere a. une traduction allemande commentee de Donner (1979 : 44-68). Un aper~u de eette relation se trouve aussi dans Ie Dictionnaire d'Archeologie Chretienne et de Litu.rgie, tome XIV, Paris, Librairie Lctouzey et Ane, col. 40-65 . En 333, ce pelerin se rend de Bordeaux a Jerusalem par la route. II laisse un rcleve de toutes les etapes avee Ie detail de tout ec qu' il a vu en Palestine. II cst considere par les historiens comme un fonctionnaire imperial. 6 Cf. De Khitrowo 1889. 7 Surius 1666. Franciscain beige, ce frere mineur rut Ie recollect, Ie president du Saint SepuJcre et Ie commissaire de la terre sainte de 1644 a 1647. I Euscbe de Ccsaree 1904. Cc texte ful traduit par saint Jerome en latin vers 390 . • Eusebe de Cesare. 1952- t955- 1958- 1960. l(l Genese, 12, 1. II Voir Genese 28, 1-33; Genese 35, 1-15; Josue, 4, 19-24; I Samuel 3, etc. PELERINAGES ET SANCTUAIRES CHRETIENS 75 d'observances idoliitriques sous l'influence du culte de Baal et d'Astarte, dont les sanctuaires eriges sur les hauts-lieux de Canaan seront une tentation permanente pour Israel, conduisit plus tard Ie roi Josias au VIle sieele avant Jesus a centraliser Ie culte a Jerusalem et a supprimer taus les autres sanctuaires. Mais Ia deportation et I'exil du VIe sieele avant Jesus, empechant Ies fideles de sacrifier au Temple, contribuerent d'une certaine fa90n it fixer les trois grandes retes du calendrier juif comme des retes de pelerinage, dont la signification profonde s'ancre dans la longue marche du peuple sortant de l'Egypte, terre de servitude, pour se diriger vers la Terre promise." Ces retes seront 'alors l'occasion de grands deplacements et de peregrinations. L' Evangile selon Saint Lucll evoque ajuste titre ces grandes marches, mentionnees auparavant dans les Psaumes et dont parle l'historien Flavius Josephe. Aussi, voit-on quelques apotres, comme Paul et Barnabe, aller it Jerusalem afin de visiter son Temple. A part les chretiensjudai'sants, il semble que les premiers chretiens n'ont accorde qu'une importance elementaire aux lieux au Jesus vecut. D'ailleurs, plus tard, la difficulte pour identifier ces memes lieux d'une maniere sure apres la destruction spectaculaire de Jerusalem par les Romains en 70 et en 135 suite aux revoltes juives, temoi!,'lle de l'interet plutot relatif de la premiere communaute chrctienne. Ce n'est qU'au lYe siecle qu'on a pu veritablement parler de pelerinages et de lieux saints, bien que la veneration de quelques lieux rattaches a la vie du Christ ct au culte des martyrs soit attestee des les trois premiers sie:cles de i'ere cmetienne. Je cite, fa titre d'exemples, Bethanie au-deli du Jourdain, Ii OU Jesus fut baptise, I'emplacement du Golgotha, du Saint Sepulere et de la tombe du diacre Etienne. lis etaient connus et visites par de rares voyageurs au TIe siecle, tels Meliton, I'eveque de l'Eglise des Sardes, qui, aux dires d'Eusebe de Cesaree, est « aile en Orient ( ... ) a I' endroit ou a "te prechee et accomplie (l'Ecriturc) »" ; ou Ie glorieux Origime, ainsi que Ies deux eveques de Cappadoce Firrnilian ct Alexandre au JlIe sieele. Au Livre VI de sa monumentale Histoire Ecciesiastique, Eusebc de Cesaree rapporte que Ie vieil eveque Alexandre, conduit par « un oracle divin, entreprit Ie voyage de !Crusalem pour prier et pour voir les licux (saints) »." n Deuteronome, 16. l) Luc, 2, 44. l~ Eusebc de Cesaree 1952, IV, 26,14, Livres I-IV, pp. 211-212. t) Ibid, Xl, 2. Le mot « saints » est mis dans la traduction franyaise entre parentheses par Ie traducteuT du texte lui-mcme. II n'existe pas littcralemcnt dans Ie texte grec original, bien que son sens soit impiicite. Chronosn"21 ·2010 76 MARLENE KANAAN Cependant, les historiens s'accordent pour designer aux origines des pelerinages chretiens les tombes des deux apotres Pierre et Paul. Ils indiquent egalement d'autres endroits attaches a leur memoire, par exemple Ie mur proche de la Via Appia au lieu dit Ad Catacumbas, a quelques kilometres des remparts de Rome, ou de pieux visiteurs ont laisse plusieurs « graffiti » remontant aux IIIe et IVe siecles, invoquant I'intercession des deux saints. Plus tard, les reliques et les tombes de venerables moines et eveques presentes dans cette meme ville feront I' objet d 'une pareille devotion. Ces nouvelles pratiques ont quelques similitudes avec les pelerinages pajens, du moins par I'usage des proscynemes, c'est-a-dire d'actes d'adoration graves en ces lieux saints pour altester Ie pelerinage et perpetuer une presence. Mais c'est a la faveur de la Pax Romana, de la liberte de croyance promulguee par I'edit de Milan en 313 et de la reconnaissance pad'Empire du christianisme comme religio iicita, que I'interet des fideles pour les lieux au se sont produits les evenements rapportes par les Evangites, apparait d 'une maniere claire.
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