Safran Publishers

Vision de l’autre à travers le voile du passé, vision de l’ailleurs ; entre oubli et mémoire éclatée, entre Histoire et mythologie : le cas hourro-hittite confronté aux légendes des Éthiopiens-kushites

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Few documents depict the various elements shaping the Hittite empire of the second millenium. The example of the Hurrians, who were the Hittites' foe at first before turning into their civilization masters, is relevant in this regard. Their symbiosis with the Hittites, which justifies the «Hurro-Hittites » designation, makes it difficult to uncover any alterity between them. This is all the more true from the perspective of the classical and biblical testimony. If the Hittite and Mitannian empires seem to have faded into oblivion, scholars of the modern era have raised some misquoted historical accounts. Thereby, it is arguable that other peoples from the Antiquity shared connections not yet identified, or not formally differentiated. In this respect, a large amount of evidence led my research towards Greek and Ethiopian texts, and the Kouchites of the bible, as anachronous as this may seem.

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Langue poétique, hyperdialectalismes et langue de chancellerie. Le cas des textes thessaliens et l’origine de ενεκα

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The attestation in Thessalian dialect inscriptions (3rd/2nd Cent.) of forms which are unexpected from the etymological point of view may be explained as due to the confluence of two factors: the influence of the literary (Attic and Ionic) prose and, at the same time, the tendence to give them a Thessalian colour. This is visible even in the case of three forms which show unexpected geminates. In enneka, the geminate reflects the thessalisation of Hom. Ion. Att. ei{neka, which goes back to the Homeric metrical lenghtening of PGr *eneka (: Myc. e-ne-ka /(h)eneka/): a new etymology of the form is proposed in support of this view. The same explanation applies for the theonym Ennodia (as against neut. pl. enodia ‘paths’ in the same inscription), which reflects Eijnodivh/a (Hsd.+), Hom. eijnovdio~. For its part, the place name Govnnoi (Govnno~) reflects Hom. Gouneuv~, gounov~ ‘hill’, which show the phonetic outcome of *ĝon-ó-. The irregular spellings <enn>, <onn> turn out to reflect an artificial thessalisation of Ion.Hom. <ein>, <oun>, whatever their origin could be, at a time when Thessalians write stubbornly in dialect, as a manifestation of their identity.

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Allitérations et assonances associées à l'emploi des impressifs de sonorité dans la langue homérique

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This paper aims to show the conditions under which alliterations and assonances appear in the Homeric epos. One has intentionally restricted the corpus to the close context of impressive verbs denoting a noise, in order to determine by what the presence of such sound effects could have been conditionned : contrary to the expectations, the associations of such verbs and such sound effects are absolutely not systematic, but they are concentrating only when the dramatic tension in the narration reaches a peak, as if the drama of the situation had to be heightened by the accumulation of expressive devices involving the signifier. Along the same lines it has been observed that the expressive hapax crovmado" appears to be brought about by an alliterative context.

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La paréchèse et les jeux sur les mots chez Homère

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In a number of cases Homer’s epics provide us with single forms which—though metrical and unequivocally transmitted—are morphologically aberrant or altogether ungrammatical. Textual criticism has frequently attributed such forms to a faulty transmission, and consequently has tried to emend them out of existence.
There are, however, other mechanisms for generating, and other ways to explain, deviant or aberrant forms. Thus there are many instances of word games in Homer, in which the poet chooses to reshape forms so as to yield pairings of rhyming words.
The present article treats six such instances of aberrant forms: έδήδοται Od. 22.56; έληλέδατʹ(ο) Od. 7.86; εστασαν Il. 12.56, Od. 3.182; λέκτο Od. 4.451; ωνατο Il. 17.25; προθέουσιν Il. 1.291. All of these have been subject to emendation (from antiquity to modern times) but can now be vindicated as authentic Homeric forms once they are recognized as constituents of artful word games.

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La reprise décalée, un procédé de renouvellement formulaire dans la poésie lyrique et épique grecque. Sur les composés gr. πολυδηνης / skr. púrudaṃsas-, gr. *μελιFεπης / skr. mádhuvacas-

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The stylistic figure which consists in replacing one element of a traditional syntagm or compound by an equivalent and taking over the cancelled element in another place with a different syntactic function was frequently used in epic and lyric Greek poetry and appears to be a traditional mean of formulaic renewing. According to this principle, one can identify old traditional formulae or compounds ‘hidden’ in the Homeric text (such as poludhvnh", which is known only through Hesychius, but has a perfect match in Sanskrit). This poetic device also enables us to reconstruct an inherited compound *meliÛephv" ‘with honey words’, corresponding to ved. mádhuvacas-, never attested in Greek poetry because of its metrical shape, but which was clearly known to Homer and Hesiod.

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Séquences dactyliques dans la prose d’Hérodote. Hexamètres, homérismes, formules

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This paper focuses on some of the numerous dactylic sequences which occur in Herodotus’ prose, styled as homêrikôtatos by Ps.-Longinus; this study will conform to the appraisal given on Herodotus’ language by the rhetor Hermogenes. First, a selection of dactylic sequences will be questioned as to their stylistic and thematic motivation; and we shall identify some likely hexameters. We shall then proceed to examine Herodotus’ use of homeric literal phrases or phrases of homeric inspiration. Finally, we wil try to identify dactylic recurrent sequences which may be considered as formulae, in order for the present contribution to shed light on Herodotus’ homerism.

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L’anastrophe verbale en grec archaïque. Entre syntaxe et poétique

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Among the most salient features of the Homeric poetic language, separability of preverbs (so-called “tmesis”) and reversibility of prepositions (so-called “anastrophe”) are particularly well documented. The aim of this paper is to investigate a third, less known type, which may be formally described either as “reverse tmesis” or as “verbal anastrophe”, e.g. fugw;n u{po nhlee;~ h\mar “escaping from the merciless day” (F 57). From an accentual point of view, such constructions with [verb + postverb] are regularly parallel to nominal anastrophe [noun + postposition], but both from a syntactical and from a semantical point of view the nature of the postposed verbal particule is ambiguous : it might be seen either as a real postverb, mirrored by a preverbal counterpart, or as an independent adverb, freely added to the verbal form. It can be shown that originally the adverbial analysis is probably the right one, but the type has been reanalized as verbal anastrophe and used consequently as a poetical device inside the Homeric tradition.

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La transmission de l'alphabet phénicien aux Grecs. “Confrontation dialectique” des théories de B. B. Powell et de R. D. Woodard et synthèse de S.-T. Teodorsson

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Studies on the origin and development of the alphabet are very abundant: considering the last twenty years only, I listed more than thirty papers and monographs, which focus their attention on the mother script and antiquity of the Greek alphabet or the place and modalities of its transmission. In this paper, I shall comment three key theories, namely these of B.B. Powell (1991), related with Homeric epics, R.D. Woodard (1997), related with Cypriot syllabic writing, and S.-T. Teodorsson (2006), related with oriental literature. I chose them because they offer a global model of the alphabet’s historical reconstitution, which takes into consideration all parts of the question. Powell’s “Homer related” theory and Woodard’s, on a Cypriot origin, apparently completely opposed, seem to be combined to a certain degree by Teodorsson, who proposes a kind of compromise between literary influence and trade routes.

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Le Platon arabe et les Sabéens de Harran. La "voie diffuse" de la transmission du platonisme en terre d'Islam

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In the absence of integral and litteral Arabic translations of Plato’s dialogues, the transmission of Platonism in the Muslim world was an indirect one, passing through different channels such as medical works, doxographies and gnomologies. The complexity and relative obscurity of this ‘voie diffuse’, in which according to Pierre Thillet oral transmission played an important role, led to all kinds of hazardous speculations about the existence of a Platonic Academy among the “Sabaens” in Ḥarrān, which was supposed to be still in activity in the Xth century. This article proposes a critical analysis of one of the most quoted “evidences” for this theory: al-Mas‘ūdī’s report about a Platonic inscription he claims to have seen on the door-knocker of the maǧma‘ of the Sabaeans in Ḥarrān. Rather than proving the existence of a “Platonic Academy” there, al-Mas‘ūdī offers us an eloquent illustration of the way Platonism was transmitted in the Muslim world.

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I patronimici in -ίδᾱς del greco antico tra conservazione e innovazione

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Cet essai analyse les dérivés en -ίδᾱς en grec ancien, présence bien attestée – avec la valeur de patronymiques – dans la langue homérique. Après avoir écarté la validité des interprétations déjà existantes sur l’origine de ce suffixe, qu’il est malaisé de considérer en tant qu’agglomerat de -ίδ- + -ᾱς, on propose de postuler une origine microasiatique pour le suffixe -ίδᾱς dans sa globalité. Il s’agirait, en effet, du suffixe indo-européen *-iyo- (d’ailleurs bien attesté pour les adjectifs de relation), qui serait medié du lydien, vu qu’il présente l’évolution phonétique *y > d en position intervocalique, phénomène qui apparaît fréquemment dans la langue lydienne.

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Lumière sur les loups d’Apollon

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The origin of the name of the deity Apollo is still a matter of debate. The name is attributed to Greek, Anatolian or a substrate language of the Aegean area. Whatever the position one takes on this question, it has consequences far beyond the linguistic debate: it concerns the constitution of the Greek religious belief by inherited or by loan elements. In this article it is decisively taken part for the Greek origin of the deity, which is further linked to elements of Indo-European culture. In spite of some astonishing facts which could be in favor of an Anatolian (or substrate) origin, such an origin is refused. These facts belong already to a further development of the nature of the deity. The whole question is linked to the history of the movements of Indo-European men-groups to unknown regions, notably to the Greek presence in Western Anatolia which is older than generally asumed. In this perspective, Apollo can be considered as a kind of ‘frontier god’ who get’s ‘civilized’ in parallel to the institutional development of the political units venerating him.

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Omero ideologo ?

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On relève en Homère une excessive, inacceptable homogénéité entre les Grecs et les non-Grecs. Dans le champ de la religion, le Panthéon grec semble être commun à toutes les gens entraînées dans la guerre de Troie; toutefois Homère introduit un rituel panhellénique des Vieilles pendant la procession menée par Hécube. Tous les personnages, héroïques ou moins, qui prennent part au conflit, emploient un langage qui est apparemment unique; toutefois, les peuples de la coalition anatolienne parlent des langues differentes (Il., IV, 436 seg.). D’un point de vue politique, on observe aussi que les souverains étrangers sont appelés βασιλεις, à la manière grecque. Dans l’Odyssée les Phéaciens semblent être un peuple qui vit heureusement; toutefois Homère admet l’existence de possibles larrons (Od., VIII, 443 seg.). Homère est un témoin attentif et digne de foi – à mon avis – de la réalité du monde mycénien à la fin du IIe millénaire. Pourtant pareilles contradictions étant inadmissibles, elles peuvent être expliquées seulement comme un bien précis objectif. Par le caractère politique-culturel de ces contradictions, il est possible de penser à un but à caractère idéologique.

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