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15. Sacrés Personnages!

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15. Sacrés Personnages! SACRÉS PERSONNAGES !!! Voici une liste des personnages tels qu’inventés par les concepteurs du nouveau système, qu’ils soient issus du fond culturel arabe ou intégrés peu à peu à la doctrine, en les défigurant plus ou moins. Il est à rappeler, par honnêteté qu’un de ces entités n’a d’existence historique assurée, y compris Muhammad, qui est en fait la synthèse de tous les autres. Nous sommes dans l’artificialité complète, mais tellement séduisante. Ils sont organisés selon l’ordre suivant : -Les primordiaux -Les superprophètes -Les rois -Les êtres merveilleux -Les prophètes -Les quidams 1 -Les anonymes I Les primordiaux I.1 Adam First, but not least 2 Ce que l'on dit d'Adam, "Le Marron", ou le "Bronzé" en hébreu, ne possède guère d'originalité, au départ: les récits sont puisés dans le fond biblique: il est considéré comme l'ancêtre de l'humanité, qui s'enfuit du jardin etc... Qui ne connait pas l'histoire n'est pas humain... La base de la conception islamique d'Adam est constitué d'une légende, qui est développée ensuite: la présence dans le jardin, la tentation, le diable, le départ. Des images fameux, impressionnantes, populaires. Ceci constitue un vrai socle pour l'imaginaire, qui se retrouve d'ailleurs dans bien d'autres traditions culturelles. Mais, toujours pour faire mieux que tout le monde, l'islamisme, d'abord dans le Coran, puis ailleurs, vante qu'il est le premier des prophètes, toujours pour mettre en valeur le dernier prophète, Muhammad1, vous l'auriez reconnu, et aussi calife d'Allah sur terre: une montée en grade importante, et la formule aura, on s'en doute, des répercutions très politiques. Une lecture très politique des fragments, d'ailleurs permet de comprendre autrement que par le superficiel ce qui est écrit. Nous procéderons ainsi, en insistant sur l'anthropomorphie très forte qui se dégage du rapport entre le dieu et sa créature Adam. Le fait que ces versets semblent de construction tardive pourrait ajouter de l'eau à ce moulin: par une sorte de paradoxe, ce qui a trait à l'origine de l'homme a été rédigé à la fin, après tout le 1 Des récits vont tenter de démontrer qu'Adam n'est pas le premier, mais que Muhammad existe encore avant (et Ali idem): le concept de pré-existence. Une chose existe avant d'exister. Les mystiques en font leur choux gras, les autres passent leur chemin. 3 reste. On le sait, il est toujours difficile de commencer par le commencement, et une astuce commune consiste à l'aborder quand tout est fini... L'idée que Adam donne une mission à Muhammad, un grand écart comme on en fait peu, pourrait être puisée dans le manichéisme, qui affirme que le même a apporté la sagesse à Mani.2 Dans la région de la Mecque, on a inventé toute une série de légendes, qui font d'Adam rien de moins que l'inventeur de tous les rituels du sanctuaires. C'est là aussi qu'on a imaginé sa rencontre avec Ève, instant de romantisme primordial, et dans les environs, on pense avoir localisé leur tombe, dans une grotte... 3 2 J. Ries, "Les Képhalaia: la catéchèse de l'Eglise de Mani", Al Kitap, Louvain 2004, p. 144. 3 B. M. Wheeler, "Adam," in Routledge Encyclopedia of the Quran, Londres, 2005; M.J. Kister, "Âdam: a study of some legends in tafsîr and hadîth literature," Israel Oriental Studies 13/1993; M.J. Kister, "Legends in tafsir and hadith Literature: The Creation of Adam and Related Stories," Approaches to the History of the Interpretation of the Qur'an, Ed. Andrew Rippin, Oxford 1988; Riffat Hassan, "Made from Adam's Rib, The Woman's Creation Question,"" Al-Mushir, 27/1985; Cornelia Schöck, Adam im Islam : Ein Beitrag zur Ideengeschichte der Sunna +++++++++++++++++ ; Dexter E. Callender, Jr., "Adam in Myth and History: Ancient Israelite Perspective on the Primal Human", Harvard Semitic Studies 48/2002 ; Kristen E Kvam; Linda S. Schearing,; Valerie H. Ziegler, (Eds.), Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender, Indiana University Press 1998 ; B. M. Wheeler, "Adam," in Routledge Encyclopedia of the Quran, Londres, 2005; Kristen E Kvam; Linda S. Schearing,; Valerie H. Ziegler, (Eds.), Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender, Indiana University Press 1998; M. J. Kister, "Adam. A study of some legends in tafsir and hadith literature", Israel Oriental Studies 13/1993; id. "Legends in tafsir and hadith literature: the creation of Adam and related stories", A. Rippin, Approaches to the History of the Qur'an, Oxford 1988; C. Schöck, Adam in islam. Ein Beitrag zur Ideengeschichte der Sunna, Berlin 1993; J.C. Vadet, "La création et l'investiture de l'homme dans le sunnisme ou la légende d'Adam chez al Kisai", Studia Islamica 42/1975 . 4 A la rigueur, le plus intéressant réside dans la façon de mettre en scène la naissance polymorphe de l'Homme, qui puise son eau dans plusieurs puits. Mais attention, cet homme primordial n'est pas Adam. Il faut raison garder, et ne pas procéder à des associations d'idées, ce que la doctrine veut, forcément, par une manière d'amalgame. Adam, d'un côté, l'homme primordial, de l'autre, viennent de légendes différentes. Et dans le second cas, la divergence existe aussi dans les versions. Elle est contée à trois reprises, et le mot reprise est à sa place, puisque les trois versions divergent et prennent leurs informations dans des traditions éparpillées, qui elles-mêmes sont éloignées de l'anthropogonie traditionnelle. Qu'on en juge: l'homme a été composé alternativement de poussière4, d'argile5, ou de terre sèche (ou de boue).6 Dans le recueil coranique, donc, la présence d'Adam est vite décelable: dans les histoires du paradis, perdu, dans les rapports avec le diable. Ensuite, ce sera par la formule de "Fils d'Adam", Banu Adam, qui, bien sûr désignera les humains, comme une sorte d'immense tribu humaine. Enfin, quelques formules, plus ou contrôlées, parsèment le texte, qui, si elles semblent erratiques, n'en produisent pas moins de grands effets: ainsi, les rapprochements avec la notion de calife, et avec Jésus. Pour résumer, la doctrine, s'appuyant sur le Coran, ne prend guère de risque: mieux vaut reprendre une recette qui marche, même sous forme résumée, squelettique. 4 Q 3/59. 5 Q 7/12. 6 Q 15/28. 5 Les traditions populaires ajouteront le muscle sur le squelette, en puisant n'importe où. Qu'il nous soit encore permis d'ajouter une remarque: personne ne peut remettre en cause la qualité impressionnante de ce type de récit biblique. La récupération - même elliptique et lapidaire- du Coran en est la preuve. Le succès ne s'est jamais démenti. Mais il faudrait aussi considérer tout ce que ce succès a détruit. Il y avait une multitude de conception de l'homme primordial, de cosmogonies, de mythes les plus variés, imaginés par une myriade de peuples aux imaginaires divers. Mais une tradition presque impérialiste, sans même le faire exprès sans doute, épaulée par les religions dites révélées a mutilé toutes les autres. Il y a eu certes de la récupération, et l'impérialisme s'est nourri de ce qu'il a détruit. Mais le résultat est tout de même mitigé, avec le recul: une conception triomphante, qui a triché pour triompher, et des ruines partout. Parfois, des fonds mythologiques ont résisté: pensons à l'Antiquité gréco-romaine. Mais c'est pour cause de complicité: la chrétienté n'a pas détruit, elle a écarté, confiné, puis redécouvert, et assimilé. De nos jours en Europe, un enfant connaitra mieux Hercule que Moïse et ce n'est pas un mal. Mais ailleurs, surtout si l'on choisit l'exemple arabo-islamique, et pire encore l'exemple persan, les dommages sont immenses et irrécupérables. Voilà. Apprécions pourtant la force, la puissance des images bibliques, mais sans oublier que ce sont des histoires qui ont écrasé sans pitié d'autres histoires. Elles se sont crus des vérités, ce qui constitue une tricherie suprême. 6 Bref, après le Coran, recueil culturel s'il en est, qui a réduit l'apport biblique à peu de choses, la Tradition, selon son habitude, a brodé ad libidum, a quasiment explosé, a jubilé en inventant, en récupérant, en interprétant: la figure d'Adam, le premier, le plus grand, le plus ancien, le plus fort, est propice aux débordements. Vous aurez loisir de considérer ces exploits de l'invention humaine. Ne soyez point trop dur et féroce envers ces centaines de personnes qui ont cherché, dans tous les recoins de leur fantaisie, ce qu'ils pouvaient raconter sur Adam. Adam, oui... Au fait: Adam n'a jamais existé, et son existence n'est pas vraiment un avantage pour le raisonnement scientifique. S'il fallait chercher un premier homme, d'abord, il pourrait être une femme, comme la fameuse Lucy, de glorieuse mémoire, et puis il fera 80 centimètres de haut, serait couvert de poils, passerait le plus clair de sa courte existence non pas à réciter le Coran, mais à s'épouiller. Fou quand même que l'on sache autant sur Adam, si peu sur Eve, et rien sur notre arrière-grand-père... De nos jours, Adam ne compte pour rien dans la doctrine islamique, il n'est employé par personne, ne concerne personne. A la rigueur, il peut être convoqué, en cas de besoin, pour faire croire à l'existence d'une humanité de nature entièrement "adamique", comme une sorte d'utopie syncrétique, pour bloquer toute réflexion et toute critique: une telle solidarité mythique, sous égide islamique décourage les 7 uns et encourage les autres.
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