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La Montagne Des Langues Et Des Peuples Imbrications Et Transferts Culturels Dans L’Espace Caucase

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La Montagne Des Langues Et Des Peuples Imbrications Et Transferts Culturels Dans L’Espace Caucase La Montagne des langues et des peuples Imbrications et transferts culturels dans l’espace Caucase Michel Espagne, Hamlet Isaxanli et Shalin Mustafayev (dir.) DOI : 10.4000/books.demopolis.3182 Éditeur : Demopolis Année d'édition : 2019 Date de mise en ligne : 1 octobre 2020 Collection : Quaero ISBN électronique : 9782354571719 http://books.openedition.org Édition imprimée ISBN : 9782354571597 Nombre de pages : 496 Référence électronique ESPAGNE, Michel (dir.) ; ISAXANLI, Hamlet (dir.) ; et MUSTAFAYEV, Shalin (dir.). La Montagne des langues et des peuples : Imbrications et transferts culturels dans l’espace Caucase. Nouvelle édition [en ligne]. Paris : Demopolis, 2019 (généré le 10 décembre 2020). Disponible sur Internet : <http:// books.openedition.org/demopolis/3182>. ISBN : 9782354571719. DOI : https://doi.org/10.4000/ books.demopolis.3182. © Demopolis, 2019 Conditions d’utilisation : http://www.openedition.org/6540 Sous la direction de Michel Espagne, Hamlet Isaxanli et Shahin Mustafayev LA MONTAGNE DES LANGUES ET DES PEUPLES Imbrications et transferts dans l’espace du Caucase LA MONTAGNE DES LANGUES ET DES PEUPLES Imbrications et transferts dans l’espace du Caucase « QUAERO » Collection dirigée par Jean-Christophe Tamisier Voir aussi parmi nos parutions : Savoir traditionnel et pratiques magiques sur la route de la Soie, Yu Xin Transferts culturels en Sibérie. De l’Altaï à la Iakoutie, Pavel Alexeiev, Ekaterina Dmitrieva, Michel Espagne (dir.) Illustration de couverture : Friedrich Bodenstedt et Mirza Schaffy © Collections d’histoire théâtrale et musée Hebbel, musées du Schleswig-Holstein et de Hambourg. © Éditions Demopolis, 2019 67, rue Saint-Jacques 75005 Paris www.demopolis.fr ISBN : 978-2-35457-159-7 sous la direction de MICHEL ESPAGNE, HAMLET ISAXANLI, SHAHIN MUSTAFAYEV LA MONTAGNE DES LANGUES ET DES PEUPLES Imbrications et transferts dans l’espace du Caucase Cet ouvrage a été publié avec le soutien du laboratoire d’excellence TransferS (programme Investissements d’avenir ANR-10-IDEX-0001-02 PSL* et ANR-10-LABX-0099) Les auteurs FARDA ASADOV – Directeur du Département d’histoire et d’écono- mie des pays arabes, Institut d’études orientales Z.M. Buniyatov, Académie des sciences d’Azerbaïdjan. IRADA BAGHIROVA – Docteur en sciences historiques, Institut d’his- toire A. A. Bakikhanov, Académie des sciences d’Azerbaïdjan. SOPHIE BASCH – Professeur de littérature française à l’université de Paris-Sorbonne. NINO CHIKOVANI – Professeur, directrice de l’Institut d’études cultu- relles auprès de la Faculté des humanités, université d’État Ivane Javakhishvili, de Tbilissi, Géorgie. ANCA DAN – Chargée de recherche au CNRS, UMR Archéologie d’Orient et d’Occident, labex TransferS. GEORGES DEPEYROT – Directeur de recherche au CNRS, UMR Archéologie d’Orient et d’Occident, labex TransferS. HAJI MURAD DONOGO – Docteur en sciences historiques, directeur adjoint du musée national de la République du Daghestan. MICHEL ESPAGNE – Directeur de recherche au CNRS, UMR Pays ger- maniques, transferts culturels, directeur du labex TransferS. SVETLANA GORSHENINA – Dr habil., maître de conférences associée au Collège de France. RAFAEL HUSEYNOV – Prof. Dr, Directeur du musée national de litté- rature d’Azerbaïdjan Nizami de Gandja, Académie des sciences d’Azerbaïdjan. 1 La montagne des langues et des peuples HAMLET ISAXANLI – Fondateur de l’université Khazar de Bakou, comité des directeurs et membre fondateur de l’Académie eurasienne. SERVANNE JOLLIVET – Chargée de recherche au CNRS, UMR Pays ger- maniques, transferts culturels, labex TransferS. BORIS MAGOMET-GIREEVICH KHARSIEV – Directeur du Département d’ethnologie, Institut de recherche ingouche Chakh Ahriev, répu- blique d’Ingouchie. BERTILLE LYONNET – Directrice de Recherches au CNRS, UMR 7192. SAID MUSHAHAJIYEV – Maître de conférences à l’université technolo- gique de Maïkop, république d’Adyguée. SHAHIN MUSTAFAYEV – Prof. Dr, directeur adjoint de l’institut d’études orientales Z.M. Buniyatov, Académie des sciences de l’Azerbaïdjan. IRINA NATCHKEBIA – Directrice du Département d’histoire moderne et prémoderne du Moyen-0rient, Institut d’études orientales Tsérétéli, université d’État Ilia (Géorgie). DANIEL PETIT – Prof. Dr., École normale supérieure & École pratique des hautes études, Paris. NINO PIRTHSKALAVA – Prof. Dr, Institut de littérature comparée auprès de l’université d’État Ilia (Géorgie). HEATHER S. SONNTAG – Centre d’étude de la Russie, de l’Europe orien- tale et de l’Asie centrale, université Wisconsin-Madison, États-Unis. 2 Introduction Les cultures du Caucase sont trop souvent envisagées comme une juxtaposition de constructions identitaires, de nations et de lan- gues. Les Géorgiens ne sont pas des Azerbaïdjanais ni des Ossètes. Les Arméniens ne sont pas des Tchétchènes. Mosaïque de langues et de nations attachées à leurs traditions, l’espace du Caucase peut aussi être abordé, dans la très longue durée, du point de vue des imbrications entre cultures créatrices de nouvelles formes. Même VLOȇ«WDWGHODSURWRKLVWRLUHQȇDXWRULVHSDVHQFRUHGHU«SRQVHG«ȴ- nitive, il est clair que des liens ont existé entre les cultures de la Mésopotamie et le Caucase. Une rencontre organisée à l’université Khazar de Bakou a servi de point de départ à l’étude des métissages caractéristiques de l’espace caucasien dans la longue durée, de l’An- WLTXLW«¢ODȴQGHODS«ULRGHVRYL«WLTXH/HUR\DXPHGH*«RUJLHD repris à l’administration persane ses catégories administratives. S’il n’est pas faux de dire que les Azerbaidjanais sont un peu héri- tiers de la culture persane, que les Arméniens et les Géorgiens ont eu longtemps une histoire commune et que beaucoup de cosaques ont une ascendance tcherkesse, tatare, caucasienne, que les peuples du Nord-Caucase ont été tantôt musulmans, tantôt chrétiens ortho- doxes, tantôt adeptes de religions païennes, que des implantations de populations juives ou kurdes ont toujours joué aussi un rôle important, ces métissages ne peuvent-ils être l’objet d’une histoire VS«FLȴTXHXQELDLVSRXUDERUGHUODFRPSOH[LW«GHODU«JLRQ"6LOȇRQ observe chacune des nations du Caucase ou de façon plus réaliste un éventail de ces cultures, dont certaines, comme les Oubykhs chers à Georges Dumézil, ont disparu, on remarque qu’elles font toutes apparaître, même celles qui semblent avoir misé longtemps sur un isolement dans les montagnes comme les Tchétchènes ou les Ingouches, des relations structurantes avec leurs voisins ou avec les 3 La montagne des langues et des peuples nations qui ont, des Byzantins aux Persans, des Grecs aux Mongols occupé un temps le Caucase. Le Caucase a été l’un des itinéraires empruntés par la « route de la Soie » et se trouve de ce fait marqué par cette voie d’échanges. Il a été en partie peuplé par les Khazars et les Seldjoukides puis par des populations venues d’Asie centrale, envoyées par Gengis Khan ou Tamerlan. Il a fait partie du mysté- rieux Empire khazar et a connu l’ordre de l’Empire mongol. Envahis par les Grecs, les Romains, les Byzantins, par des Mongols turci- sés hésitant longtemps entre christianisme et islam, avec quelques épisodes bouddhistes moins importants, la région a combiné les nombreuses strates culturelles dont elle est héritière. Mais la patrie de Prométhée et de Médée, la Colchide dépositaire de la Toison d’or, a aussi été un domaine de pénétration de l’hellénisme et relève de ce que l’on peut désigner comme l’hellénisme pontique. Si l’étude du Caucase du point de vue des transferts diachroniques implique une relation à la mythologie antique, elle implique aussi de garder à l’esprit une strate zoroastrienne qui perdure jusqu’au XIXe siècle. Les simples dépôts de monnaies anciennes révèlent la complexité des échanges commerciaux dont le Caucase a été le théâtre depuis l’Antiquité. Parler des transferts culturels dans le Caucase suppose bien sûr de prendre d’abord une perspective linguistique. La soixan- taine de langues parlées dans ces montagnes correspondent à autant de groupes ethniques et se constituent notamment sur la base d’emprunts, de contaminations qui suggèrent des rapproche- ments tantôt avec les anciennes langues anatoliennes, tantôt avec la Mésopotamie, tantôt avec le monde persan. C’est en référence aux ODQJXHVFDXFDVLHQQHVTXHOHOLQJXLVWHRɚFLHOGHOȇ8QLRQVRYL«WLTXH originaire de Koutaïssi, Nicolas Marr, développa l’idée des « langues japhétiques » pré-indo-européennes. Ce musée linguistique a d’ail- leurs fasciné des générations de savants, notamment allemands, et cette fascination peut elle-même devenir un objet d’étude. Il existe une strate antique voire préhistorique dans l’étude du Caucase qui oblige à sortir de son espace propre pour observer sa valeur de substrat possible. Le hatti, le urartéen, le hourrite sont des langues véhiculant des cultures dont on suit l’extension à travers l’Anatolie et jusqu’en Mésopotamie sans pouvoir exclure, même si la profon- 4 Introduction deur historique doit inciter à une grande prudence, la possibilité d’un lien avec le Caucase. Le Caucase est particulièrement important pour l’imaginaire littéraire russe de Lermontov à Pouchkine, ou de Griboïedov en passant par Tolstoï jusqu’à Mandelstam et à Tynianov ou à Sergueï Essenine, le poète qui a laissé son nom à l’un des sommets du Grand Caucase. Ses poètes comme le Géorgien Roustaveli ou l’Azerbaï- GMDQDLV«FULYDQWHQSHUVDQ1L]DPLVRQWHX[P¬PHVDXFRQȵXHQWGH plusieurs littératures et Nizami a livré des modèles littéraires à la plupart des cultures de l’Eurasie. L’itinéraire de Lev Nussimbaum, alias Essad Bey, montre la persistance de l’internationalisme litté- raire de
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