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Thc3a8se05 Chap5 .Pdf CHAPITRE 5 DIEUX IRLANDAIS ET PERSONNAGES MYTHOLOGIQUES ASSOCIES A BELTAINE 5.1 LES TRIBUS MYTHIQUES DE L’IRLANDE Les dieux irlandais sont pratiquement tous issus, à en croire les différents textes à notre disposition, de la tribu mythologique des Túatha Dé Dánann. Selon la tradition, les Túatha Dé Dánann auraient pris possession de l’Irlande en des temps immémoriaux : leur victoire sur la tribu des Fir Bolg, décrite dans la Première Bataille de Mag Tured et sur les Fomoire, créatures quasi-diaboliques vaincues lors de la Seconde Bataille de Mag Tured , a permis aux Túatha Dé Dánann, menés par le dieu Lug, d’asseoir leur suprématie : les Túatha Dé Dánann sont la tribu des dieux irlandais, tous les grands dieux irlandais font partie de la tribu des Túatha Dé Dánann.1 Il convient cependant de noter qu’à en croire les rédacteurs du Livre des Conquêtes de l’Irlande , la tribu des Túatha Dé Dánann ne fut pas la première à fouler le sol irlandais. L’ouvrage mentionne cinq tribus distinctes, 2 qui auraient successivement envahi l’Irlande : la tribu de la reine Cessair, 3 la tribu de Partholón,4 les Némédiens ou tribu de Nemed, 5 les Fir Bolg puis les Túatha Dé Dánann qui furent finalement défaits par les Milésiens ou Fils de Míl, c’est-à-dire les hommes. La plupart des généalogies mentionnées dans le Livre des Conquêtes de l’Irlande présentent ces tribus successives comme des descendantes de Noé : Parthólon, Nemed, les Fir Bolg et les Túatha Dé Dánann seraient issus de la lignée de Japhet ; Cessair aurait pour père Bith, un fils apocryphe de Noé 1 Tous les grands dieux à l’exception notamment des divinités considérées comme maléfiques, qui sont pour la plupart issues de la tribu des Fomoire. Voir infra, chap. 5.1.4. 2 On mentionne parfois sept tribus, selon les versions ; nous avons retenu la division entre cinq tribus, plus largement reconnue. Voir Lebor Gabála Erenn , Op. cit. , introduction. 3 Cesair, Ceasair, Cesara, Kesair, etc.. 4 Plus rarement, Parthalón. 5 Nemed mac Agnomain, Nemhedh, Neimheadh, Nemedius dont le nom proviendrait de l’ancien irlandais neimed (sacré, privilège ou sacralité). 284 dont le nom signifierait « monde, univers, vie ». 6 Les Fomoire, tribu démoniaque qui n’a de cesse d’affronter les envahisseurs successifs de l’Irlande, sont gratifiés d’une ascendance moins prestigieuse, à savoir Cham, présenté dans l’Ancien Testament comme le fils maudit de Noé.7 La généalogie des tribus mythiques pourrait se résumer de la sorte :8 NOE JAPHET BITH CHAM MAGOG CESSAIR [... ] AITHECH FOMOIRE BIMBEND ESRU SRU SERA PARTHOLON TAT PAMP AGNOMAIN NEMED FIR BOLG TUATHA DE DANANN 6 Voir Lebor Gabála Erenn , Op. cit. , Vol. III, p. 172. Une autre version présente Banba comme la mère de Cessair. Banba apparaît en fait comme un nom alternatif, à vocation poétique, de l’Irlande des temps anciens ; elle fait par ailleurs partie d’un trio d’éponymes de l’Irlande, avec Eriu et Fódla. 7 Voir Gn . 9, 25. Pour être tout à fait exact, Noé maudit Canann, fils de Cham, et toute sa descendance. 8 Les flèches désignent la parenté directe (du père au fils). La liste n’est évidemment pas exhaustive. Nous n’avons retenu que les descendances présentant un intérêt en relation avec notre étude des tribus mythologiques irlandaises ; on remarquera par exemple l’absence, dans cette généalogie, de Sem, fils de Noé, qui est pourtant un personnage essentiel puisque la Bible le présente comme l’ancêtre des Sémites. 285 Notons que la généalogie présentée ci-dessus est une schématisation simplement destinée à éclairer la vision globale des auteurs du Livre des Conquêtes de l’Irlande ; elle ne renvoie aucunement à une quelconque constante mythologique : les manuscrits composant le Livre des Conquêtes de l’Irlande se contredisent régulièrement. Nous avons fondé cette analyse sur les manuscrits les plus anciens (notamment ce que l’on a appelé la Première Rédaction) 9 et avons privilégié les généalogies les plus fréquemment citées. Prêter aux ancêtres mythiques de l’Irlande une ascendance chrétienne n’est en soi pas surprenant de la part de rédacteurs eux-mêmes fondamentalement chrétiens : il s’agissait, selon toute vraisemblance, d’assimiler les premiers habitants de l’Irlande à la Nouvelle Religion. On justifiait ainsi la transcription écrite de traditions orales qui, le cas échéant, seraient apparues comme trop ostensiblement païennes. Il ne faut pour autant pas estimer que toutes les informations fournies par le Livre des Conquêtes de l’Irlande furent nécessairement déformées et adaptées à la tradition chrétienne. Un grand nombre d’éléments, qui pour certains seront développés au cours de notre étude, permettent d’affirmer que le fond de l’histoire – ou plus précisément des histoires – est original. Prenons un exemple précis : le Livre des Conquêtes de l’Irlande débute par une description du Déluge, au demeurant relativement précise et fidèle à la Genèse. La mention du Déluge biblique dans une tradition a priori païenne pourrait apparaître, au premier abord, comme largement douteuse. Ce serait toutefois négliger le fait que le Déluge ne se retrouve pas seulement dans la tradition judéo-chrétienne : le mythe est à peu près universel 10 et nous ne voyons pas d’objection raisonnable à ce que la mythologie irlandaise fasse exception à la règle. 9 Nous pourrions résumer les rédactions successives de la sorte (en gardant à l’esprit que la plupart de ces rédactions s’inspirent des traditions antérieures) : Première Rédaction (R.1) : du XII e au XIV e siècle. Deuxième Rédaction (R.2) : du XV e au XVII e siècle. Troisième Rédaction (R.3) : XVIII e siècle. Voir Lebor Gabála Erenn, Op. cit. , Vol. I, introduction, notamment la page notée XI. 10 Voir notamment Dundes, Alan. The Flood Myth . Berkeley : University of California Press, 1988 et les théories, aujourd’hui largement acceptées, selon lesquelles le Déluge biblique dériverait de l’Epopée de Gilgamesh. 286 Certains éléments laissent à penser que le personnage central de la mythologie diluvienne insulaire fut en fait une femme, en l’occurrence Cessair. Le véritable Noé, c’est-à-dire celui qu’on retrouve dans la Bible, est un ajout tardif, destiné à replacer la tradition irlandaise dans le cadre du christianisme, plus acceptable pour des moines, aussi ouverts d’esprit fussent-ils. 5.1.1 Noé et Cessair Le Livre des Conquêtes de l’Irlande , tel que l’a publié Macalister, est divisé en neuf sections, respectivement « de la Création à la dispersion des nations », « les Ancêtres des Gaëls », « Cessair », « Partholón », « Nemed », « les Fir Bolg », « les Túatha Dé Dánann », « les Enfants de Míl », pour s’achever par « le rôle des Rois ». La première partie, « de la Création à la dispersion des nations », est presque exclusivement dédiée au récit du Déluge. A quelques exceptions près, notamment les généalogies susmentionnées, il s’agit d’une retranscription relativement fidèle de l’épisode biblique que l’on trouve dans la Genèse. Un détail a cependant retenu notre attention : le début et la fin du Déluge sont à plusieurs reprises associés au mois de mai. 11 Ainsi, Noé s’en alla avec ses fils <et ses filles> et leurs femmes dans son arche, le dix-septième jour de la lune de mai. <Aux Nones de mai [le 6 mai] ils entrèrent dans l’Arche.> 12 Dieu dit à Noé de sortir de l’Arche le vingt-septième jour de la lune de mai, <le jour précédant les Nones de mai [le 5 mai]>, dans la 601 e année de l’âge de Noé. Le début du Second Age du monde. 13 Au dix-septième jour du deuxième mois <le mois de mai> le Déluge commença. 14 11 Les termes ou phrases placées entre < > sont des gloses ajoutées par les transcripteurs successifs. 12 So Noe went with his sons <and with his daughters> and with their wives, into his ark, on the seventeenth day of the moon of May. <On the nones of May they went into the Ark.> (R.2, c’est-à-dire Deuxième Rédaction). Lebor Gabála Erenn, Op. cit., Vol. I, p. 31. 13 God said unto Noe to come out of the Ark, on the twenty-seventh day of the moon of May, <on the day before the nones of May,> in the six hundred and first year of the age of Noe. The beginning of the second age of the world. (R.2). Ibid, p. 34. 14 On the seventeenth day of the second month [the month of May ] the Flood began to pour. (R.2). Ibid. , p. 117. 287 Noé sortit de l’Arche, le vingt-septième jour <du mois de mai> du deuxième mois : c’est-à-dire, le mois de mai [suivant] la première année. 15 Le vingt-septième jour du même mois, il en sortit : en ce qui concerne le jour de la semaine, un vendredi [...]. Le dix-septième jour du même mois <c’est-à-dire le mois de mai>, le Déluge commença. 16 A la dixième unité de la lune, dans le mois de mai, Noé alla dans l’Arche avec sa suite de huit personnes, et avec tous les animaux qu’il [avait] pris avec lui. Puis le vingt-septième [jour] du mois suivant portant le même nom, il en sortit, de sorte que Noé resta un an et dix-sept jours dans l’Arche. Le dix-septième [jour] du même mois, c’est-à-dire le mois de mai, le Déluge commença. 17 Pourquoi tant de versions contradictoires ? Pourquoi associer le Déluge au mois de mai ? Les mentions bibliques officielles de l’épisode diluvien, qui ont de toute évidence inspiré les glossateurs, étaient pourtant claires.
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