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Genèses De La Fin Du Monde De De Martino the Origins of De Martino’S the End of the World

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Genèses De La Fin Du Monde De De Martino the Origins of De Martino’S the End of the World Gradhiva Revue d'anthropologie et d'histoire des arts 23 | 2016 Collections mixtes Genèses de La Fin du monde de De Martino The origins of De Martino’s The End of the World Carlo Ginzburg Traducteur : Camille Joseph Édition électronique URL : http://journals.openedition.org/gradhiva/3187 DOI : 10.4000/gradhiva.3187 ISSN : 1760-849X Éditeur Musée du quai Branly Jacques Chirac Édition imprimée Date de publication : 25 mai 2016 Pagination : 194-213 ISBN : 978-2-35744-093-7 ISSN : 0764-8928 Référence électronique Carlo Ginzburg, « Genèses de La Fin du monde de De Martino », Gradhiva [En ligne], 23 | 2016, mis en ligne le 25 mai 2019, consulté le 03 mai 2019. URL : http://journals.openedition.org/gradhiva/3187 ; DOI : 10.4000/gradhiva.3187 © musée du quai Branly 23 2016 études et essais Genèses de La Fin du monde de De Martino 1 par Carlo Ginzburg 1. Ce texte est issu d’une Cet article analyse le dernier projet de recherche, conférence donnée le 9 juillet 2015 au colloque inachevé, d’Ernesto De Martino : ses notes Mourning, Magic, Ecstatic Healing: Ernesto De Martino, parues sous le titre La Fin du monde dans organisé par le Zentrum fur Literatur- und une édition posthume. Nous remontons ici Kulturforschung de Berlin. aux sources lointaines du projet, au moment où est conçu Le Monde magique, dans les années 1940, alors que De Martino découvre les travaux de Sergueï Shirokogoroff sur les chamanes toungouses et – à travers Wilhelm Emil Mühlmann, chercheur nazi en folklore et en anthropologie – la pensée de Martin Heidegger. C’est dans ce contexte que De Martino élabore sa thèse fondamentale sur la perte de la présence. Mais c’est seulement au début des années 1960 que celle-ci est reliée au thème de la in du monde, grâce à un ilm, ou plutôt aux dernières minutes d’un ilm : L’ É c l i p s e (1962) de Michelangelo Antonioni. mots clés Ernesto De Martino, Sergueï Shirokogoroff, Wilhelm Emil Mühlmann, Martin Heidegger, Michelangelo Antonioni 196 études et essais 2. Ernesto De Martino, On peut considérer La Fin du monde, dernier projet inachevé d’Ernesto Le Monde magique, Paris, De Martino, comme le fruit d’incitations diverses, en partie contradictoires. Les Empêcheurs de penser en rond, 2003 [Il mondo J’essaierai d’en reconstruire quelques-unes, en m’appuyant tant sur des magico. Prolegomeni évidences que sur des conjectures raisonnablement contextualisées. a una storia del magismo, Turin, Einaudi, 1948]. Le manuscrit fut envoyé I à l’éditeur, Giulio Einaudi, le 8 août 1946 : voir id., 1. Le trait le plus évident du projet de La Fin du monde est sa relation Dal laboratorio del «Mondo avec Le Monde magique, le livre le plus original et le plus dérangeant de magico». Carteggi 2 1940-1943, Pietro Angelini De Martino . La magie, afirme l’auteur, contribue puissamment à rétablir (éd.). Lecce, Argo, 2007, la présence, fragile et menacée, de l’individu dans le monde. En un sens, p. 9. Le livre a été traduit en plusieurs langues : suggère De Martino, le monde en tant que tel, et la présence de l’homme anglais, français, espagnol, au monde, sont des produits historiques de la magie. Il y a longtemps, déve- tchèque, hongrois, polonais et japonais. loppant une idée avancée par Renato Solmi, j’ai relevé certaines analogies entre Le Monde magique de De Martino et La Dialectique de la raison de 3. Les passages cités sont Theodor W. Adorno et Max Horkheimer qui m’ont conduit à inscrire ces traduits en français à partir deux ouvrages dans une catégorie plus large, les « livres de l’année zéro » de fragments non publiés (Ginzburg 1979 : 238-242 ; d'autres commentaires : 228-248). J’adopterai d’Ernesto De Martino. On trouve une autre ici une perspective différente, mais nullement incompatible. Un fragment allusion rétrospective, publié par Giordana Charuty dans sa biographie fondamentale, Les Vies mais plus évidente cette fois, à sa trajectoire antérieures d’un anthropologue, montre que De Martino était pleinement personnelle dans la conscient de l’ancrage personnel et émotionnel des arguments qu’il déve- remarque suivante : « Le primitif, le barbare, loppait dans Le Monde magique. Jeune, il souffrait en effet de crises d’épi- le sauvage n’étaient pas lepsie qu’il s’employa rétrospectivement à interpréter dans le cadre de sa autour de moi car, parfois, il m’arrivait avec angoisse propre notion de « perte de la présence » : d’entendre aussi au-dedans de moi résonner des voix archaïques, et fermenter Lorsque j’analyse l’expérience de mon « aura », il me semble remarquer des inclinaisons et des avant tout une profonde dysthymie. L’aura commence ainsi : le monde incitations à adopter des comportements gratuits, devient sordidement étranger, diaboliquement menaçant, il se dépouille irrationnels, inquiétants : de sentiments. C’est le signe que la présence commence à s’affaiblir. quelque chose de chaotique et de trouble, […] Puis, après quelques instants, la présence émerge du naufrage et, qui réclamait l’ordre et avec elle, le monde restauré dans ses formes, avec ses sentiments. la lumière. C’est ainsi 3 que mûrit une série de C’est comme si je glissais lentement hors de l’histoire . (Charuty pensées et de recherches 2009 : 57-59) qui aboutirent à la thèse fondamentale du Monde magique, etc. » (Ernesto Ain d’éviter tout malentendu, précisons tout de suite que je m’abstien- De Martino, « Etnologia drai de lire l’œuvre de De Martino comme le produit de ses maladies : ce serait e cultura nazionale » [« Ethnologie et culture une conception naïve et fausse du biographique. Cependant, l’histoire et nationale »], Società 9, l’anthropologie sont des formes situées de savoir. À travers son expé- 1953 : 314-315) rience personnelle, intellectuelle et émotionnelle (qui inclut ses maladies), De Martino a élaboré des propositions qui se veulent de portée générale et qu’il nous faut évaluer à partir de leur domaine propre. Sa rélexion sur le naufrage du monde qui menace l’individu a donné lieu, vingt ans plus tard, à une interrogation sur la in du monde qui menace l’espèce humaine tout entière. Ce faisant, il revenait à son premier livre pour en développer quelques implications dans un contexte entièrement différent. Dans les deux cas, les ci-contre phénomènes pathologiques lui ont servi de clé pour rendre compte de coni- gurations plus vastes, dépourvues de toute dimension pathologique. Ce saut fig. 1 Jaquette de la couverture interprétatif mérite une analyse détaillée. de La ine del mondo : contributo all’analisi 2. Au tout début du Monde magique, le lecteur rencontre la cita- delle apocalissi culturali. Turin, Einaudi, 1977. tion de deux pages d’un livre qui demeure un classique de la littérature Genèses de La Fin du monde de De Martino. Par Carlo Ginzburg 197 198 études et essais fig. 2 Stanley Kubrick, Docteur Folamour, 1964 avec Slim Pickens © Photo Rue des Archives/DILTZ. Genèses de La Fin du monde de De Martino. Par Carlo Ginzburg 199 sur le chamanisme, The Psychomental Complex of the Tungus, de Sergueï 4. Rome, archives Horst Reimann (éd.), Shirokogoroff, publié à Londres en 1935. De Martino emprunta l’ouvrage De Martino 3.8.26 ; Bibliographie 1965-1984. Charuty 2009 : 259, note Wilhelm Emil Mühlmann à l’historien des religions Raffaele Pettazzoni et en publia un compte rendu 65 ; Ernesto De zum 80. Geburtstag, en 1942. Mais il en avait déjà transcrit de longs passages en notes en 19404. Martino, « Compte rendu », Augsbourg, Univ., in Studi e materiali di storia Lehrstuhl für Soziologie C’est un autre livre, également cité dans Le Monde magique, qui a, me semble- delle religioni 17, 1942 : u. Kommunikationswiss, t-il, attiré son attention sur l’ouvrage de Shirokogoroff, à savoir Methodik der 108-111. Voir également 1984. Sur l’amnésie, id., « Percezione voir Ute Michel, « Wilhelm 5 Völkerkunde de Wilhelm Emil Mühlmann (Stuttgart, 1938). Naturalisme et extrasensoriale e magismo Emil Mühlmann (1904- historicisme en ethnologie, le premier livre de De Martino, faisait déjà réfé- etnologico » [« Perception 1988) – ein deutscher extrasensorielle et Professor. Amnesie und rence à un essai de Mühlmann qu’il présentait avec emphase comme « l’une magisme ethnologique »], Amnestie: Zum Verhältnis des contributions théoriques les plus abouties que nous ayons lues en dé- Studi e materiali di storia von Ethnologie und Politik delle religioni 18, im Nationalsozialismus », 6 pouillant la documentation ». 1942 : 1-19. La publication Jahrbuch für de cet essai reprend après Soziologiegeschichte, la guerre : ibid., 19-20, 1991 ; Carsten Klingemann, Une précision s’impose ici. Mühlmann, auteur d’une histoire de l’an- 1943-1946 : 31-84. Pour Soziologie und Politik. thropologie qui a fait autorité, it une longue et brillante carrière académique la date de la rédaction, Sozialwissenschaftliches voir p. 5 : « Les principaux Expertenwissen im dans le domaine de l’anthropologie et du folklore ; les deux bibliographies résultats obtenus jusqu'à Dritten Reich und in der qui lui ont été consacrées, en 1968 et 1984, ont dûment mentionné ses présent (1940) ». L’auteur frühen Westdeutschen articles et ouvrages consacrés à la raciologie (Rassenkunde), publiés dans connaît déjà le livre Nachkriegszeit, Wiesbaden, de Sergueï Shirokogoroff Springer, 2009 : 363-373. les années 1930 et 1940. On a étudié Mühlmann, un nazi pur et dur, comme lorsque le père Michele Voir aussi Wilhelm Emil un des cas les plus lagrants d’« amnésie et d’amnistie » académiques 7. Schulien lui en suggère Mühlmann, Rassen- und la lecture (ce qui a échappé Völkerkunde…, op. cit. : Methodik der Völkerkunde, un livre remarquable à bien des égards, cite à Pietro Angelini, Ernesto 536-537 (cité dans à plusieurs reprises The Psychomental Complex, chaleureusement présenté De Martino, Rome, Le Monde magique : 95, Carocci, 2008 : 33-34).
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