Trois «présences» de la Bible dans les Fastes d'Ovide
The question of the relationship to Augustus’ religious reform has always divided the exegetes of Ovid’s Fasti. Despite many signs of admiration for the emperor in the poem, someone claimed that it would be a form of masked resistance. The development of secondary aitia, where the gods of Augustan O...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2023
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| In: |
Revue biblique
Year: 2023, Volume: 130, Issue: 3, Pages: 321-344 |
| Standardized Subjects / Keyword chains: | B
Augustinus, Aurelius, Saint 354-430
/ Ovidius Naso, Publius 43 BC-17
/ Ovidius Naso, Publius 43 BC-17, Fasti 1
/ Bible. Genesis 18,1-15
/ Bible. Jesaja 22,22
/ Bible. Judge 15,1-8
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| IxTheo Classification: | HB Old Testament HD Early Judaism |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The question of the relationship to Augustus’ religious reform has always divided the exegetes of Ovid’s Fasti. Despite many signs of admiration for the emperor in the poem, someone claimed that it would be a form of masked resistance. The development of secondary aitia, where the gods of Augustan Olympus seem too human, even shameful, would be part of this form of opposition. In the texts which we will study briefly, we have the impression that the poet knows traditions which seem to have 'biblical parallels' or to echo stories of the Hellenized East. These are: the three 'men' whom Abraham saw at the oak of Mamre (Gen 18:1-15), the chiasmus of Isa 22:22 and the story of torches linked by Samson to the tails of foxes (Judg 15:1-8). | ||
| 520 | |a La question du rapport du poème avec la réforme religieuse d’Auguste a toujours divisé les exégètes des Fastes d’Ovide. Malgré les nombreuses marques d’admiration pour l’empereur, d’aucuns ont affirmé qu’il s’agirait d’une forme de résistance masquée. Le développement d’aitia secondaires (où des traits trop humains, voire honteux, sont prêtés aux dieux de l’Olympe augustéen) ferait partie de cette forme d’opposition. Dans les textes que nous allons étudier brièvement, on a l’impression que le poète de Sulmone connaît des traditions qui paraissent avoir des «parallèles bibliques» ou faire écho à des récits propres à l’Orient hellénisé. Il s’agit des trois «hommes» que vit Abraham au chêne de Mambré (Gn 18,1-15), du chiasme d’Is 22,22 et de l’histoire des torches liées par Samson aux queues des renards (Jg 15,1-8). | ||
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