Literary Criticism

Get À l'école d'Homère : La culture des orateurs et des PDF

ISBN-10: 2728805261

ISBN-13: 9782728805266

Homère « maître de rhétorique » ou Homère « most advantageous sophiste », tel est le paradoxe d'une réception vintage qui fait de l'aède de Chios le maître d'un idéal oratoire. Ce quantity décline les différentes modalités selon lesquelles l'autorité d'Homère s'exerce ou se voit discutée, dans los angeles formation rhétorique des élites d'abord, puis dans le discours des sophistes et des orateurs. Dans les multiples events de conversation auxquelles l'homme éloquent sait répondre - discours public, dinner party, discussion familier, cour impériale -, le Poète est souvent invité. Parler d'Homère, c'est se révéler homme de tradition, mais c'est aussi cimenter cette tradition, en empruntant, par les exemples et les citations homériques, un langage partagé par les Grecs, depuis l'Athènes classique jusqu'à l'époque byzantine.

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Additional info for À l'école d'Homère : La culture des orateurs et des sophistes

Example text

To the truth of this claim I offer my past life as witness, and to this you yourselves can be witnesses. You have been my companions, so you know where the truth lies. (DK B11a. 15) Reminding his audience of his past benefactions as a persuasive strategy connects Palamedes to fifth-century courtroom conventions ; but it also recalls arguments made by characters of the Homeric epics in various situations of appeal. Homeric speakers frequently offer their past lives “as witness” in order to promote their own credibility and persuade their audience to agree with them.

III, 221-223. 48 Testis carminum antiquitas opposant Agamemnon et Achille 11. Cette théorie des styles illustrés par les discours des personnages homériques était établie depuis longtemps 12.  » Hoc non probo in philosopho, cuius pronuntiatio quoque, sicut uita, debet esse composita ; nihil autem ordinatum est quod praecipitatur et properat. Itaque oratio illa apud Homerum concitata et sine intermissione in morem niuis hibernae ueniens oratori data est, lenis et melle dulcior seni profluit.

Les situations évoquées et le vocabulaire utilisé sont souvent les mêmes que dans la Vie du Pseudo-Hérodote : Homère « dit » (λέγει, l. 288, l. 317) ses vers, parfois « récite » des passages qui font partie de son répertoire, ce que le texte décrit au moyen du verbe ἐρραψῴδει (l. 286).  276-287), il est même stipulé explicitement qu’Homère « improvise » des vers « dans la salle du Conseil » athénien (ἐν τῷ βουλευτηρίῳ). Le texte emploie alors le verbe σχεδιάζω, dont l’emploi sans préverbe est tardif 28.

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À l'école d'Homère : La culture des orateurs et des sophistes

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