Revue de l’histoire des religions 1 | 2018 Varia Édition électronique URL : http://journals.openedition.org/rhr/8839 DOI : 10.4000/rhr.8839 ISSN : 2105-2573 Éditeur Armand Colin Édition imprimée Date de publication : 1 mars 2018 ISBN : 978-2-200-93166-7 ISSN : 0035-1423 Référence électronique Revue de l’histoire des religions, 1 | 2018 [En ligne], mis en ligne le 01 janvier 2021, consulté le 22 février 2021. URL : http://journals.openedition.org/rhr/8839 ; DOI : https://doi.org/10.4000/rhr.8839 Ce document a été généré automatiquement le 22 février 2021. Tous droits réservés 1 SOMMAIRE “The Father and his Eldest Son”. The Depiction of the 1667 Muscovite Palm Sunday Procession by the Metropolitan of Gaza Paisios Ligaridis and its Significance Ovidiu Olar Augustinisme janséniste et délectation victorieuse. Le tournant polémique fénelonien dans la querelle catholique de la grâce Sylvio Hermann De Franceschi L’Ancien Testament et ses représentations dans la peinture de la seconde moitié du XIXe siècle Yannick Le Pape Bouffons et clowns sacrés de l’Himālaya Gérard Toffin De l’ecclesia médiévale à la societas moderne. Relecture de la dynamique sécularisante de l’Occident Notes critiques Richard Figuier et Christophe Grellard Comptes rendus Nicole BELAYCHE et Vinciane PIRENNE-DELFORGE (éd.), Fabriquer du divin. Constructions et ajustements de la représentation des dieux dans l’Antiquité Liège, Presses Universitaires de Liège (« Religions. Comparatisme – Histoire – Anthropologie », 5), 2015 Sarah Rey Claude CALAME, Qu’est-ce que la mythologie grecque ? Paris, Éditions Gallimard (« Folio essais », 598), 2015 Philippe Matthey Francesca PRESCENDI, Rois éphémères. Enquête sur le sacrifice humain Genève, Labor et Fides, 2015 Thomas Galoppin Jonathan BOURGEL, D’une identité à l’autre ? La communauté judéo-chrétienne de Jérusalem (66‑135) Paris, Les Éditions du Cerf (« Judaïsme ancien et Christianisme primitif »), 2015 Anne-Catherine Baudoin Stéphane RATTI (dir.), Une Antiquité tardive noire ou heureuse ? Actes du colloque international de Besançon (12 et 13 novembre 2014) Besançon, Presses universitaires de Franche-Comté, (« Institut des Sciences et Techniques de l’Antiquité »), 2015 Cécile Lanéry Guy JAROUSSEAU, Églises, évêques et prince à Angers du Ve au début du XIe siècle, préface d’Olivier GUILLOT Limoges, PULIM, (« Cahiers de l’Institut d’Anthropologie Juridique », 42), 2015 Bruno Saint-Sorny JEAN DE BOLNISI, Homélies des dimanches de carême suivant la tradition de Jérusalem et autres homélies (I-XIV), Texte géorgien Surab SARDJVELADZE (I-X), Tamila MGALOBLIŠVILI (XI et XIV), Ekvtime KOÇLAMAZAŠVILI (XII-XIII). Introduction, traduction, choix des variantes et notes Stéphane VERHELST Paris, Éditions du Cerf, (« Sources Chrétiennes », 580), 2015 Damien Labadie Revue de l’histoire des religions, 1 | 2018 2 En Orient et en Occident, le culte de Saint Nicolas en Europe (Xe-XXIe siècle), actes du colloque de Lunéville et Saint-Nicolas-de-Port, 5 au 7 décembre 2013, sous la direction de Véronique GAZEAU, Catherine GUYON et Catherine VINCENT Paris, Les Éditions du Cerf, (« Patrimoines »), 2015 Camille Rouxpetel Camille ROUXPETEL, L’Occident au miroir de l’Orient chrétien. Cilicie, Syrie, Palestine et Égypte (XIIe-XIVe siècle), préface de Jacques VERGER Rome, École française de Rome (« Bibliothèque des Écoles françaises d’Athènes et de Rome », 369), 2015 Annick Peters-Custot Daniel GRICOURT et Dominique HOLLARD, Les saints jumeaux héritiers des dioscures celtiques. Lugle et Luglien et autres frères apparentés, 2e édition revue et augmentée Bruxelles, Société belge d’études celtiques (« Mémoires de la Société belge d’études celtiques », 25), 2015 Jérémy Delmulle Alain JOBLIN, Christophe LEDUC et Olivier ROTA (dir.), Religion et spectacle religieux du XVIe siècle à nos jours Arras, Artois Presses Université (« Études des Faits Religieux »), 2015 Bruno Restif Pierre Viret et la diffusion de la Réforme. Pensée, action, contextes religieux, sous la direction de Karine CROUSAZ et Daniela SOLFAROLI CAMILLOCCI Lausanne, Éditions Antipodes (« Histoire moderne »), 2014 Stéphane-Marie Morgain Jean-Jacques OLIER, Correspondance. Nouvelle édition des lettres suivies de textes spirituels donnés comme lettres dans les éditions antérieures, par Gilles CHAILLOT, Irénée NOYE et Bernard PITAUD Paris, Honoré Champion (« Mystica », 3), 2014 Jean-Louis Quantin Sophie HACHE et Thierry FAVIER (éd.), À la croisée des arts. Sublime et musique religieuse en Europe (XVIIe-XVIIIe siècle) Paris, Classiques Garnier, 2015 Caroline Giron-Panel Joseph F. BYRNES, Priests of the French Revolution. Saints and Renegades in a New Political Era University Park, The Pennsylvania State University Press, 2014 Rémy Hême de Lacotte Rita HERMON-BELOT, Aux sources de l’idée laïque. Révolution et pluralité religieuse Paris, Odile Jacob, 2015 Caroline Chopelin-Blanc Dominique BOUREL, Martin Buber. Sentinelle de l’humanité Paris, Albin Michel, 2015 Simon Schwarzfuchs Haym SOLOVEITCHIK, Collected Essays Oxford, The Littman Library of Jewish Civilization Simon Schwarzfuchs Étienne FOUILLOUX, Frédéric GUGELOT (dir.), Jésuites français et sciences humaines (années 1960) Lyon, Chrétiens et sociétés (« Documents et Mémoires », 22), 2014 Blaise Dufal Ours de la Revue de l’histoire des religions (2018) Revue de l’histoire des religions, 1 | 2018 3 “The Father and his Eldest Son”. The Depiction of the 1667 Muscovite Palm Sunday Procession by the Metropolitan of Gaza Paisios Ligaridis and its Significance « Le Père et son Fils Ainé » : la description de la fête des Rameaux célébrée à Moscou en 1667, faite par le Métropolite de Gaza Paisios Ligaridis, et sa signification Ovidiu Olar EDITOR'S NOTE This work was supported by a grant from the Romanian National Authority for Scientific Research and Innovation (CNCS – UEFISCDI), project number PN-II-RU- TE-2014‑4-2162. “What the fox cannot get, it turns into vegetables hanging from the rafters”.1 1 First described in 1558 by an English merchant belonging to the party of Anthony Jenkinson and “abolished” by Tsar Peter the Great in 1697, the Muscovite Palm Sunday ritual has attracted the attention of many scholars.2 Thanks to Michael S. Flier’s insightful semiotic analysis, the role played by Patriarch Nikon in the refashioning of this ritual – by far “the most impressive of all the royal rituals in Moscow” – is also well known.3 Nevertheless, a rather peculiar depiction of the 1667 Palm Sunday celebrations still awaits proper scrutiny and debate. Included by the Metropolitan of Gaza Paisios Ligaridis in his famous and controversial Report on the 1666‑1667 Council that deposed Revue de l’histoire des religions, 1 | 2018 4 and condemned Nikon, this depiction allows us to understand better the roles ascribed during the ritual to Nikon’s successor, Patriarch Joasaph II, and to Tsar Aleksey Mikhailovich. The aim of the present paper is to put Ligaridis’ description of the 1667 procession in context and to see how the results fit into the framework of previous research both on Nikon and on rituals in Early Modern Europe. 2 In order to do so, the first part will focus on the portrayal of the event in the 1667 Report, or Account, of the partial council which took place in illustrious Moscow against the erstwhile Patriarch Nikon.4 The second part will try to identify the multifold rationales behind Ligaridis’ exegesis. A short third part will compare the 1667 Muscovite Palm Sunday ritual with a 1658 Wallachian Palm Sunday ritual described by Archdeacon Būluṣ, the son of Patriarch Makāriyūs Ibn al-Za‘īm of Antioch – a ritual in which Ligaridis might also have taken part.5 Based on this evidence, it will be finally argued that the 1667 re-enactment of Christ’s entry into Jerusalem was indeed intended to strengthen the Tsar’s authority, to emphasize the sacred character of his power, and to show that the conflict opposing State and Church was over. Still, both as a participant, in his capacity of Metropolitan of Gaza, and as a narrator, as the author of the Report, Ligaridis chose to stress in his account all these aspects by turning Nikon’s arguments against him: in 1667, all changes introduced by the deposed Patriarch during his tenure with regards to the Palm Sunday ritual were discarded. Moscow 1667 3 According to Ligaridis, the Palm Sunday of 1667 “was observed with great pomp”. Patriarch Joasaph rode on a white horse. Dressed in imperial robes, the Tsar led the way, holding the mount’s rein. Vested in their official attire and carrying their pastoral staffs, preceded by the cross, followed by the imperial standard, and accompanied by singers singing the troparion of the day, all Bishops and Metropolitans moved slowly from Dormition Cathedral towards “the handsome convent of the Trinity”, that is the church of the Intercession of the Most Holy Mother of God on the Moat.6 Once arrived there, the Patriarch and the Tsar put on “more festal robes”. Those of the sovereign were magnificent, underlines Ligaridis, as they included a pearl diadem, emerald pectorals and a fragment of the True Cross. “It was indeed a sight to astonish the whole city”. 4 Then the litany was sung. And when it was about time to read the passage from the Gospel according to Matthew in which Jesus, who is preparing to enter Jerusalem, sends two disciples to bring Him an ass and a colt (Matthew 21: 2), two priests brought a horse covered in white linen. The Patriarch mounted it and went blessing, holding the cross in his right hand and the Gospels close to his chest. The Bishops and the Metropolitans followed, while the singing boys sang cheerfully around a tree adorned with “apples filled with all manner of sweets” and other similar “fruits”. 5 Back at Dormition Cathedral, on a road paved with carpets and studded with coloured bits of cloth, the two Eastern Patriarchs present in Moscow, Paisios of Jerusalem and Makāriyūs of Antioch, joined in for the celebration of the liturgy. In an impressive display of light and sound, the antiphons were sung by two alternate choirs, the Gospel was read both in Greek and Slavonic, and all three Patriarchs loudly wished the “heaven-crowned Emperor” of All Rus’, his “most religious Augusta” and their children to be long remembered by God.