Contenu du sommaire

La qualification de magicien attribuée à Orphée est négative dans la période classique et les textes qui restent attachés à l'esprit de ce temps. Souvent associée au rappel de la nationalité thrace et donc barbare, elle semble cependant devenir source d'éloges dans certains textes à partir du iie siècle après J.-C. La condamnation, d'une part, s'appuie sur le souvenir de la célèbre critique de Platon ou sur un jugement populaire défavorable à Orphée. L'éloge d'autre part, dû entre autres à un changement dans la manière de concevoir la philosophie, suggère de convoquer ce dernier dans la défense des « mages ». Dans ce contexte, Orphée acquiert le titre, lui confère en retour ses lettres de noblesse et voit par répercussion réhabilitée sa propre figure de magicien. The description of Orpheus as a magician was pejorative in the classical time and also in the texts which reflect the spirit of this period. However, when associated with the mention of his Thracian, and hence Barbarian origin, in some texts of the second century A.D onwards, the same criticism seems to become a source of praise. The pejorative position is on the one hand linked to Plato's famous declaration as well as to a popular opinion unfavourable to Orpheus. The praise on the other hand is due to, among other things, a new way to conceive of philosophy and suggested by the summoning of him to the magi's defence. Within this context Orpheus is raised to the status of magus, confers a title of positive value, and is thus rehabilitated as a magician.

From syriac documentation concerning Mar Awgin, emblematic figure of eastern monasticism (considered as the initiator of the monastic life in Syria and Mesopotamia in the IVth century), we notice confusions of traditions with the history of Abraham Kashkaraya: some biographical elements of his life and action may have been used as a medium for enhancing and constructing the tradition of Mar Awgin. Progressively elaborated while grew the historiography about Abraham and his work of reform — which caused a real revival for monasticism in Persia — Awgin partly appears as an image of the "Father of the monks of the Orient" Abraham, he finally eclipsed.

The opposition between Peter and Simon is an unavoidable reality of the Pseudo-Clementines. Dominique Côté chooses to read it as the trial between two types : the philosopher and the magician, but this categorisation takes roots in the Hellenistic culture. It has been proved that the Pseudo-Clementines originate from Judeo-Christian milieux, so, it seems legitimate to find our understanding-key among Jewish paradigms. We conclude that such a duel does come from a rabbinical, or at least Jewish, controversy between true and false Prophecy, realised by the quarrel of a Judean and a Samaritan during a royal audience.

The Hammam confronted the ulemas with the vexed question of physical nakedness. While limiting access for women, who could go only for valid purposes (menstruation, birth, sickness), it was also necessary to ensure the sexes were strictly segregated: male and females bathers had to wear full-length loincloths. The doctrine, established by the 3rd/9th century, was hammered home in later centuries by jurists of all schools, for it enabled them to speak out on believers' sexuality and to define moral order in keeping with the sharîca. Such are the conclusions reached in this study (in two parts), which is grounded on the analysis of legal literature.