Les mythes d'Homère et la pensée grecque

English summary: Homer's writings have always fascinated readers, and his influence has not waned from ancient times to our own day (Paul Claudel, Gabriel Audisio, Joyce, Cavafy, Kazantsakis). Yet some philosophers (Xenophanes, Plato, Epicurus) have been harsh critics of Homeric poetry. Xenophanes (6th century BC) reproached Homer for giving the gods an unflattering and immoral reputation. Plato, on the other hand, believed that the study of philosophy should sublimate the study of Homeric poetry, which, in the latter's day, was the foundation of learning for Greek youths. However, ancient Greeks never ceased to analyse Homeric myths in an attempt to identify their origins. They believed that Homeric poetry and philosophy had to be reconciled in order to discover the myths' hidden meaning, a process called "allegorical exegesis." The latter began in the early 6th century BC with Theagenes of Rhegium and lasted until Proclus (5th century AD).For Greeks, myths are a deceptive envelope whose secret needs to be penetrated in order to grasp the idea behind the image. Homeric exegesis developed on three major levels: Physics: According to allegorists, Homer's myths delved into scientific notions about the very structures of the universe. For example, gods were nothing other than primordial elements (air, ether, water, fire and earth) which indulged in cosmic conflicts. Morality: Myths were a reflection of virtue (Plutarch, Cassius Maximus Tyrius) and taught individuals how to conduct themselves heroically, sensibly and wisely. Theology: Neoplatonicians (Porphyry of Tyre, Proclus) believed that Homer's gods had their respective counterparts in Neoplatonism's gods and demons, as well as in their belief in the transmigration of souls (the adventures of Ulysses, Calypso, Circe and the Sirens). Homer's myths revealed the real world's structure because they were no longer deemed to be fictional, but rather pure, truths. The allegorical exegesis tradition thrived until the Byzantine era and even on up to the Renaissance. French description: Homere fascine, et son rayonnement demeure encore immense et ce de l'Antiquite a nos jours (Paul Claudel, Gabriel Audisio, Joyce, Cavafy, Kazantsakis). Mais certains ont severement critique la poesie homerique (Xenophane, Platon, Epicure). Xenophane (6e a.C.) reprochait a Homere de donner aux dieux une image peu flatteuse et immorale; quant a Platon il estimait que l'etude la philosophia devait sublimer l'etude la poesie homerique alors fondement de l'education de la jeunesse grecque. Pourtant les Anciens n'ont cesse de se pencher sur les mythes d'Homere afin d'y deceler des arriere-plans. Ils leur fallait reconcilier la poesie homerique et la philosophie dans une recherche de la signification cachee des mythes. C'est ce qu'on nomme l'exegese allegorique. Elle debute des le 6e a.C. avec Theagene de Rhegium et perdure jusqu'a Proclos (5e p.C.). Pour les Grecs, le mythe est une enveloppe trompeuse dont il faut percer le secret et tirer l'idee de l'image. L'exegese homerique s'est developpee dans trois directions: La physique: pour les allegoristes, les mythes d'Homere recouvrent des notions scientifiques sur les structures memes de l'univers. Exemple: les dieux ne sont rien d'autres que des elements primordiaux (air, ether, eau, feu, terre) qui se livrent a des conflits cosmiques. La morale: les mythes sont une reflexion sur la vertu (Plutarque, Maxime de Tyr) et apprennent aux individus a avoir une conduite heroique, raisonnable, sage. La theologie: pour les neoplatoniciens (Porphyre, Proclus), les dieux d'Homere trouvent leur correspondance avec les dieux et les demons du neoplatonisme et dans la croyance a la transmigration de l'ame (aventures d'Ulysse de Calypso, de Circe, des sirenes). Les mythes d'Homere revelent la structure de la realite du monde car ils ne sont plus des fictions mais des verites pures. La tradition de l'exegese allegorique restera vivante jusqu'a l'epoque byzantine et jusqu'a la