Accueil > Documentations scientifiques > Revues archivées > Omaly sy Anio > Archives > Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 27, (...) > Les Couleurs et les quatre éléments dans le Sud-Est de Madagascar - (...)

• 
  Les Couleurs et les quatre éléments dans le Sud-Est de Madagascar - L’héritage indonésien
  Omaly sy Anio (Hier et Aujourd’hui) : revue d’études historiques, volume 27, janvier - juin 1988, pp. 31-48

  Auteur : Beaujard P.

  Mots clés : MALGACHES/QUATRE ELEMENTS (PHILOSOPHIE)/SYMBOLISME DES COULEURS/COSMOGONIE/MADAGASCAR/SUD EST
  
  

  [ EN ] To the Malagasy of the South East, the universe is composed of three worlds with three corresponding colours and elements attached to each : the upper world (sky), the intermediate world (that of the human beings) and the lower world. The last two are shared by earth and water. In the “centre”, the king has the status of a “universal sovereign” ; he is affiliated with the three worlds and associates the three colours. The combination of sky and waters reduces this ternary diagram to a cosmical and social dualism in which a revival of Austronesian conceptions can be observed. The words for colours and elements seem to be of an Austronesian origin, except for the celestial royal red colour which is of Arabo-persian origin but with an Indonesian influence. This word and the fact that the correlation of the three basic colours with the worlds is different from the one in the Austronesian systems of Borneo or Sumatra might have some connection with the arrival of new Indonesian influences (Zafiraminia ?) on the Eastern coast. Moreover, these influences which are marked by India and Islam will lead to a combination of the ternary system with a quaternary one as four colours and elements are correlated with the four (or eight) directions which rule the space of the intermediate world, a world shared by the upper and lower worlds, by the noble and the natives who are more complementary than opposed.

  [ MLA ] Toy izao ny fomba fijerin’ny Malagasy any amin’ny faritra atsimo-atsinana ny “izao tontolo izao” : fitambarana tontolo telo samihafa mifandray amin’ny loko telo sy amin’ny tany, ny rano ary ny lanitra, dia ny tontolo ambony (lanitra), ny tontolo eo an-tenantenany misy ny olombelona ary ny tontolo ambany indrindra, ka ao anatin’ireto roa farany ireto ny tany sy ny rano. Eo afovoany, mikambana amin’ireo tontolo ireo ary mampiray ny loko telo, ny mpanjaka, izay miendrika mpajakan’izao tontolo izao. Ny firaisan’ny lanitra sy ny rano no mahatonga io fandaharana ambaratonga telo io ho lasa ambaratonga roa eo anivon’izao tontolo izao sy eo amin’ny fiaraha-monina izay itarafana ny fomba fijery aostronezianina. Ny voambolana mikasika ny loko sy ny tany, ny lanitra ary ny rano dia avy amin’ny teny aostronezianina, afa-tsy ny mena (enti-milaza loko voatokana ho an’ny mpanjaka sy izay mikasika ny lanitra) izay voambolana avy amin’ny teny arabo sy persianina, saingy tonga tany Indonezia taty aoriana. Io teny io ary ny fizarazaran’ny loko fototra telo amin’ireo tontolo ireo – izay hafa noho ny hita taratra amin’ny rafi-pisainana aostronezianina any Bornéo na Sumatra – dia mety mifandray amin’ny amin’ny fahatongavan’ny Indonezianina, izay efa nandairan’ny fisainana avy any India sy fisainana silamo ka nitondra fomba fijery vaovao tamin’iny morontsiraka atsinanana iny. Ireo koa no nahatonga ny fiovan’ilay rafitra ambaratonga telo ho lasa ambaratonga efatra : ny loko efatra ary ny tany, ny rano sy ny lanitra no ampifandraisina amin’ny lafy efatra (na valo) mamaritra ny tontolo antenantenany, mifampizara amin’ny tontolo ambony indrindra sy ambany indrindra ary mifampizara koa amin’ny andriana sy ireo tompon-tany izay azo lazaina ho mifampiankina fa tsy mifandrafy.

  Télécharger