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THÈSE DE DOCTORAT De L’Université De Recherche Paris Sciences Et Lettres PSL Research University THÈSE DE DOCTORAT de l’Université de recherche Paris Sciences et Lettres PSL Research University Préparée à l’École Pratique des Hautes Études Le substrat préchrétien et la réception arménienne du christianisme École doctorale de l’EPHE – ED 472 Spécialité : Histoire, textes, documents COMPOSITION DU JURY : Mme Ioanna RAPTI, Directeur d'études à l'EPHE Sciences religieuses Mme Taline TER MINASSIAN, Professeur à l'INALCO Soutenue par : M. Jean-Pierre MAHÉ, M. Sarkis SARKISSIAN Directeur d'études émérite à l'EPHE le 05.12.17 Sciences historiques et philologiques M. Aram MARDIROSSIAN, Professeur à l'Université Paris I Dirigée par : M. Jean-Pierre MAHÉ 2 À mon fils, ARI 3 Remerciements Tout d'abord, je veux témoigner ma profonde gratitude au Professeur Jean- Pierre MAHÉ. Ses remarques, ses corrections et surtout ses éclaircissements m'ont permis de perfectionner la thèse et d'aboutir au résultat recherché, qui depuis des années mûrissait dans ma pensée. Mais bien plus, sa présence et son soutien, ainsi que sa volonté de partager ses immenses connaissances et son expérience auront été absolument décisifs pendant mon parcours doctoral. Ma gratitude s'adresse également à l'École Pratique des Hautes Études (EPHE), dont la qualité de formation m'a donné l’opportunité de réaliser ce doctorat. Je souhaite adresser mes plus sincères et chaleureux remerciements aux bibliothèques mekhitaristes à Venise et à Vienne, à la bibliothèque BnF, à la bibliothèque Noubar, à la bibliothèque Haigazian et surtout à la bibliothèque personnelle de Monsieur Claude MUTAFIAN. Ces foyers pour les études arméniennes et orientales ont nourri grandement le contenu de cette thèse. Je ne saurais oublier les longues heures consacrées par les correcteurs de ma thèse. J'exprime ma profonde reconnaissance à Madame Elisabeth ASLANGUL et à Baron Matthieu SAHAKIAN, dont les patientes relectures du travail se sont révélées indispensables pour le mener à bien. Qu'il me soit permis d'adresser aussi mes humbles, mais vifs remerciements aux personnes ou aux associations, qui m'ont donné un appui moral et matériel soutenu à chaque étape de ce travail. J'exprime ma reconnaissance aux membres de ma famille, à la Maison des Étudiants Arméniens, surtout Monsieur et Madame Tigran GHAPLANYAN, aux Amis de la Maison des Étudiants Arméniens, à l'UGAB, au Dr. Geertrui DEMEESTERE, et aux proches amis qui, à divers titres, m'ont aidé à achever ce travail. Mes plus sincères remerciements vont également à toutes les personnes qui ont participé, de près ou de loin, à mes recherches et à l’élaboration de ce mémoire. 4 Translittération Par commodité pour les lecteurs non arménisants, nous avons renoncé à employer les caractères arméniens, auxquels nous avons substitué la translittération scientifique internationale de l'arménien utilisée dans la REArm, traditionnellement appelée «Système Hübschmann-Meilet»: Numéro Majuscule Translitération Minuscule Translitération d’ordre de la majuscule de la minuscule 1 Ա A ա a 2 Բ B բ b 3 Գ G գ g 4 Դ D դ d 5 Ե E ե e 6 Զ Z զ z 7 Է Ē է ē 8 Ը Ë ը ë 9 Թ T ̕ թ t̕ 10 Ժ Ņ ժ ņ 11 Ի I ի i 12 Լ L լ l 13 Խ X խ x 14 Ծ Ç ծ ç 15 Կ K կ k 16 Հ H հ h 17 Ձ J ձ j 18 Ղ Ł ղ ł 19 Ճ Č ̣ ճ č ̣ 5 20 Մ M մ m 21 Յ Y յ y 22 Ն N ն n 23 Շ Ń շ ń 24 Ո O ո o 25 Չ Č չ č 26 Պ P պ p 27 Ջ Ĵ ջ ǰ 28 Ռ Ṙ ռ ṙ 29 Ս S ս s 30 Վ V վ v 31 Տ T տ t 32 Ր R ր r 33 Ց C̕ ց c ̕ 34 Ւ W ւ w 35 Փ P̕ փ p̕ 36 Ք K̕ ք k̕ 37 Օ Ō օ ō 38 Ֆ F ֆ f 6 Abréviation Livres et Revues AH Azgagrakan Handēs AM Azgayin Matenadaran B Bazmavēp CHAMA Collection des historiens anciens et modernes de l'Arménie, 20012 AS Armenia Sacra AZG ORMANEAN, 2001 BU Biographie Universelle, t. IV, éd. Candorier-Christophe, Bruxelle, 1843. HA Handēs Amsoreay HAB Hayerēn Armatakan Baṙaran, 1926 HAnjB Hayoc̕ anjnanunneri Baṙaran, 1962 HARIB Histoire de l'Académie royale des inscriptions et belles- lettres, 1868 HBB Hayerēn Bac̕atrakan Baṙaran, 19832 HC Histoire du Christianisme, 1993 HN Histoire Naturelle HSH Hay Sovetakan Hamaynagitaran, 1981 HŅP Hay Ņołovrdi Patmut̕iwn, 1971 MX XORENACI̕ 7 NBHL Nor Baṙgirk̕ Haykazean Lezui, 1837 PA Patrologia Orientalis P̕Ł PA̕ RPECI̕ Łazar REA Revue des Études Arménienne REArm Revue des Études Arménienne nouvelle série Va Version arabe d'Agat̕angełos, THOMSON, 2010 Vg Version grecque (a) d'Agat̕angełos, THOMSON, 2010 Vo Version grecque (b) d'Agat̕angełos, THOMSON, 2010 Vs Version syriaque d'Agat̕angełos, THOMSON, 2010 ŅAM ŅAMAGIRK ̕ ŅHLBB Ņamanakakic̕ hayoc̕ lezvi bac̕atrakan baṙaran 8 Introduction La présente thèse concerne l'histoire religieuse sur son sol historique dans l'Est anatolien. Selon le titre «Le substrat préchrétien et la réception arménienne du christianisme», on a traité de la vision religieuse, mythologique et liturgique des peuples du haut plateau arménien en général et du peuple arménien en particulier. Ce développement, qui s'étend sur deux millénaires, a abouti à l'adoption officielle du christianisme aux IVe et Ve siècles et à l'interdiction des cultes païens. La situation politique et géographique de l’Arménie a joué un grand rôle pour fonder une vision de la religion enrichie par le voisinage de différents peuples. Toujours composite, la religion arménienne a combiné des éléments endogènes et exogènes et a évolué à travers différentes phases. Avant même le culte des idoles, l’Arménie a emprunté aux cultes des nations environnantes: Assyriens, Chaldéens, Babyloniens, Akkadiens, Perses et Grecs, avec qui s'étaient instaurés de nombreux échanges linguistiques, techniques, commerciaux, culturels ou des liens de subordination. Malgré ces influences étrangères, la vision religieuse arménienne a su néanmoins s'affirmer comme une synthèse spécifique. Le champ d’application de cette recherche est d’étudier la culture, la mythologie, la sociologie, l’histoire, la liturgie, à travers les traditions, les mœurs, les mythes, les fêtes, les superstitions et tous les éléments-clés qui définissent la culture religieuse. Dans notre étude, nous nous efforcerons de discerner quels éléments du paganisme arménien sont passés dans le christianisme depuis la conversion. On analysera d'une part l'objet de la religion: les forces invisibles, qui représentent les divinités, les esprits, les aïeux, les lieux sacrés où elles se concentrent, les arbres, l'eau, le feu, les animaux. D'autre part on étudiera le sujet de la religion: l'homme (roi et prêtre), la communauté cultuelle (hiérarchie païenne, Église, sectes, sociétés secrètes), et les éléments spirituels de l'homme (âme). Enfin on analysera les expressions abstraites (croyances, mythes, doctrines) et pratiques (cultes, rites, fêtes, actes magiques) de l'expérience religieuse. 9 Le peuple arménien parlant une langue indoeuropéenne proche du grec, de l'albanais et ce qu'on peut savoir du thraco-phrygien, on consacrera le premier chapitre à l’étude de son origine, selon les mythes historiques, la linguistique et l'archéologie. Pour étudier la préhistoire du peuple arménien, on fera appel à la philologie, aux légendes recueillies par les historiens antiques et médiévaux puis par les ethnologues contemporains. La formation du peuple arménien comme nation se réalise grâce à l'établissement des Arméniens au pays d'Ourartou. Dans le deuxième chapitre, l'étude portera sur «Les religions antiques des Arméniens». Dans la phase la plus archaïque de leur histoire, les Arméniens ont adoré les divinités qui personnifiaient les forces de la nature et ont tiré de l'observation des phénomènes naturels l’idée d’un pouvoir invisible qu'ils ont transformé en objet de culte. Après les croyances religieuses concernant la nature est apparue l’ère des divinités anthropomorphes. Ainsi le troisième chapitre étudiera la mythologie arménienne et les divinités anthropomorphes, qui constituent la religion bien organisée des Arméniens païens, marquée par la domination des Mèdes et des Perses, puis par les conquêtes d’Alexandre le Grand. De nombreuses réminiscences survivent d'Aramazd, d'Anahit, de Vahagn, de Mihr, de Nanē, de Tir, d'Astƚik, de Barńamin. Dans le quatrième chapitre, notre étude concernera le culte païen arménien avec ses prêtres, son système de fêtes et de sacrifices, ses coutumes de mariage et de funérailles. On discutera ensuite l'expérience reflétée par les rituels et les lois du paganisme, où s'expriment les caractéristiques de la vision arménienne du monde. Le cinquième chapitre conclura la thèse en révélant les pertes et les atteintes irréversibles subies par le système païen, lors de la conversion au christianisme. Sur les ruines de la religion païenne, l’Église jettera ses fondements. Des églises remplacèrent les sanctuaires détruits, les coutumes et les fêtes païennes s'immergèrent dans celles du christianisme. Georges Brandès apprécie ainsi la violence de cette évolution: «Lorsque l’Arménie se convertit au christianisme, on ne détruisit pas seulement les temples païens, mais aussi les poèmes qui célébraient les dieux 10 et les héros. Nous n'en possédons que des fragments qui rendent témoignage à l'esprit lyrique de ce peuple et cela suffit pour reconstituer le Panthéon des divinités arméniennes. Elles n'ont ni les proportions gigantesques des dieux asiatiques, ni la grâce des dieux grecs. Elles sont comme le peuple qui les créa, laborieuses, raisonnables, bonnes»1. En apparence, l’héritage spirituel païen a été remplacé par l'héritage chrétien, mais en réalité a eu lieu une sublimation du patrimoine précédent. L'Église s'est établie fermement grâce à l’invention de l’alphabet au Ve siècle, qui a provoqué un âge d’or, a favorisé la croissance de l’Église arménienne et la prospérité du peuple.
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