– (iii) la mention, dans ce même proème, d’une errance de 30 000 saisons (v. – (ii) Empédocle a fait ressortir cette scansion en utilisant la même attaque marquée, l’apostrophe ὦ φίλοι, au vers 1 et au vers 12 – (i) le proème des Catharmes était composé de trois strophes de onze vers chacune On peut, schématiquement, résumer les conclusions factuelles de cette étude aux quatre éléments suivants : 7-37), je me suis efforcé de montrer que le proème des Catharmes était construit de manière à faire ressortir le nombre onze. Lucretius and Empedocles, then, attempt to rewind the history of religion and return Aphrodite to her position of honour as what Don Fowler called the ‘feminine principal’.ĭans une étude antérieure (« Le proème des Catharmes d’Empédocle : reconstitution et commentaire », Elenchos 29, 2008, p. Empedocles in his turn had already implicitly corrected Hesiod by claiming that the people of the golden age did not worship Ares, Kydoimos, Zeus, or (pointedly) Kronos but only Aphrodite. Further, I argue that Cleanthes implicitly corrects Empedocles in his hymn, using highly Empedoclean language to substitute Zeus for Empedocles’ Aphrodite as the force that brings the universe into harmony. I add some evidence to Asmis’ thesis, especially that the address to Venus in Lucretius’ hymn is unusual and appears to be closely modelled on Cleanthes’ address to Zeus. Elizabeth Asmis argued in an article of 1982 that Lucretius in his hymn to Venus had used Cleanthes’ Hymn to Zeus as one of his main models and had systematically replaced Cleanthes’ Zeus, the masculine controlling force of the universe, with Venus, the feminine nurturing cosmic force. I argue that there is a complex intertextual relationship between the three philosophical poets Empedocles, Lucretius, and Cleanthes. School of History, Classics and ArchaeologyĮmpedocles, Lucretius and Cleanthes On Piety Lastly, once the hearer has understood the poem’s true doctrinal allegiance, s/he can see still appreciate the proem, but from a more informed level.
Over that section, however, Lucretius gradually raises the prominence of the atomist theme, yet without openly acknowledging it: the passage thus prepares the ground for the disclosure of line 330. The claim of Empedoclean influence is not controversial for lines 1-145, but I also claim that the material from I.146 to 330 is heavily marked by such allusions. Although he does include, among other themes, some atomist terms and imagery, these form a consistent but strictly minor theme. The dominant tone, set by generic expectations and repeated adaptations and allusions, is that we are about to hear a Latin Empedoclean epos. Until then, he deliberately misdirects the first-time hearer’s expectations as to the nature of the coming work. My thesis : Lucretius does not fully disclose his allegiance to atomism (and hence Epicureanism) until DRN I. The first 330 lines of Lucretius' De rerum natura : setting empedoclean expectations
0 kommentar(er)
