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Édition Et Traduction D'étienne Clavier Notes du mont Royal www.notesdumontroyal.com 쐰 Cette œuvre est hébergée sur « No- tes du mont Royal » dans le cadre d’un exposé gratuit sur la littérature. SOURCE DES IMAGES Google Livres BIBLIOTHÈQUE D’APOLLODORE. ’ A Paris , Examens , libr., rue de la Loi, N°. 1231; JARDÉ , libr., me de Vaugirard, N°. 1203, Chez près l’Odéon ; I Dnuncz, imprimeur-lib, me des Mathurîns, A Londres,hôtel chez Dznorrn. Cluny. l A Leipzick , chez R x c L A u. A Hambourg, chez P111 a tu. -,--.----- AHoAAoAQPoT TOT AGHNAIOT .’ BIBAIOGHKH. BIBLIOTHÈQUE D’APOLLODORE L’ATHÈNIEN. TRADUCTION NOUVELLE, Avec le texte grec revu et corrigé, des Notes et une Table analytique, PAR E. CLAVIER, Membre de la Cour de Justice Criminelle séante à Paris. TOME SECOND. PARIS, DE L’IMPRIMERIE DE DELANCE ET LESUEUR. in! un. - 1805. N 4-o-â...,--.r-o ,flflrw ..., N 0 T E S SUR APOLLODORE.’ LIVRE PREMIER. CHAPITRE I. Non t. Cette théogonie diffère un peu de celle d’Hèsiode; suivant lui , en effet ( Théogonie , a). 116 et arsin), le Chaos existoit avant tout; la Terre naquit après, et ensuite le Tartare. Le Chaos produisit tout seul l’Ere’be et la Nuit. La Nuit eut de l’Etèbe Æther et le Jour. La Terre produisit toute seule Uranus ou le ciel, les montagnes et la mer. Elle eut ensuite d’Urao nus les Titans , les Cyclopes et les Centixnanes. Il est très-difficile de connaître la véritable théo- gonie d’Orphée. Suivant le poëme des Argonautes , qui porte son nom , et qui, bien qu’il ne soit pas de lui, ne laisse pas d’être fort ancien, comme l’a. prouvé Ruhnkenius ( Epiuola critica secunda , p. 1 29), la Nécessité et le Temps existoient avant tout. Il dit en effet qu’il a chanté : ’Amm’w m’y 1’9er Iéna; ipt’yefrov 31417:", Karl Ipa’ny, 3; ïÀoleru abrupto-lu; liai m’ai-ut. Ailt’pa, n’a 3200;, imparti,- , "hi! VEPITH, Hum-0’: 15:17!va" 1:41"ng and; ° :1 fia 04115111 ’01Ao’rtpu enfin-1 5,0101” "Ê"; qui, 594m]. T. Il. A : a J’aiAPOLLooona, chanté l’invincible nécessité de l’ancien Chaos; n Cronus qui produisit Æther, et l’auguste Amour a qui a les deux sexes et qui lance des traits de feu , u le père célèbre de l’éternelle nuit, et que les hommes a nomment Phanès, parce qu’il a paru le premier n. Ce Phanès joue un grand rôle dans la théogonie d’Orphée , et dans son hymne V il lui donne les noms de Protogone, ou premier né, et de Priape. Il étoit probablement désigné par le Phallus qu’on portoit en grande pompe dans beaucoup de cérémonies reli- gieuses. muni: ou qui; vient de (pu, primitif de ouin, d’où vient (pénis. Le membre viril étoit son sym- bole , parce qu’on le regardoit comme le principe de toute génération. i Suivant Proclus, dans son commentaire sur le Ti- Inée de Platon (p. 137 et agi ), voici quelle étoit la théogonie d’Orphèe. Phanès , la Nuit , Uranus , Cro- nus, Jupiter et Dionysus régnèrent successivement sur les dieuxxphanès se produisit lui-même , et comme il avoit les deux sexes, il produisit tout seul la Nuit. Ayant eu commerce avec elle , il en eut la Terre et , Uranus, qui produisirent ensemble les Titans et les Titanides. On trouve dans le poëme des Argonautes par Apol- lonius de Rhodes, une autre théogonie que ce poète fait chanter a Orphée; il dit de lui : u il chantoit en- a cote comment Ophion et Eurynome , fille de l’O- u céan, régnèrent sur l’Olympe , jusqu’à ce qu’ils en n furent chassés et précipités dans les flots de l’Océan a par Saturne et Rhéa , qui donnèrent des lois aux heu- . roux Titans! ( L. r, sa. 505 et p. 56 , traduction de M. Camsin On pourroit croire qu’Apollonius a in- NOTES,L!VRE r. 5 venté cette théogonie, si on n’en trouvoit pas des traces dans beaucoup d’autres auteurs; il paroit en effet que c’étoit la théogonie de Phérécyde , et elle est expliquée un peu plus clairement dans le passage suivant de Celse, rapporté par Origène contre Celse (L. v1, p. 505 et :52 de la traductionfrançaise) : r Phérécyde , beau- . coup plus ancien qu’Héraclite , représente dans une a fable mystérieuse deux armées ennemies , dont l’une n a pour chef Saturne , et l’autre Ophionée : il raconte a leurs défis et leurs combats , suivis de cette con- - vention mutuelle , que celui des deux partis qui n seroit repoussé dans l’Océan , se confesseroit vaincu , u et que les autres qui y auroient précipité leurs en- . nemis demeureroient , comme vainqueurs , les mai- » tres du ciel». Maxime de Tyr (diacre. x, 5 4 ). a Voyez toute la mythologie de ce Syrien , Jupiter et u Chthonia , l’Amour parmi tout cela , la naissance u d’Ophion, le combat des Dieux et le manteau u. Boèce , dans son commentaire sur Porphyre , L. tu , p. 73 , quantum enim ad cetera: theologos , re- fertur Jupiter ad Saturnin» , Saturnin ad cælum, cælum Dora ad antiçuiuimum Opllionem ducz’tur, cujus- Ophionis nullum principinm est. a Quant a aux anciens théologiens, ils font précéder Jupiter a par Saturne , Saturne par le Ciel et le Ciel par l’an- . cien Ophion , dont on ne cannoit point le commen- t cernent w. On peut voir aussi le scholiaste de Lyco- phron , 1). I 191 , celui d’Æschyle(Prome’the’e , v. 955), qui se trompe, à ce que je crois , en disant qu’Æs- chyle a entendu parler d’Ophion et d’Eurynome ; il est plus probable en effet qu’il parle d’Uranus et de Satur- sne , après lesquels Jupiter fut le troisième souverain du A a 4 APOLLononB,’ ciel. Il est encore question de cette fable dans le scho- liaste d’Homère (Il. , L. vu: , a). 479), qui dit que les Géans s’étant armés contre les dieux sous le règne de Saturne , Jupiter les délit, ensevelit sous une monta- gne-qu’on nomme Ophione , Ophionée , le plus puis- sant d’entre eux, et rendit l’empire à Saturne. Voyez sur cette théogonie la dissertation de, M. Sturz , à la tête des fragmeus de Phérécfde. Garce, 1798, 8°.Athénagore , p. (42 Leg. proet Christ.suiv. , c. xI v t I I) rend compte d’une autre théogonie qu’il attribue aussi à Orphée. Suivant celle-ci , l’Océan ou l’eau avoit existé avant tout; l’eau forma un limon ; l’eau et le limon produisirent un serpent qui avoit trois têtes, l’une de serpent , l’autre de lion , et entre ces deux. celle d’un dieu qui se nommoit Hercule et Cronus. Ce dieu pro- duisit un oeuf, cet oeuf s’étant rompu par l’effort qu’il lit pour le mettre au jour, sa partie supérieure forma le ciel , et sa partie inférieure forma la terre; ils pro- (luisirent ensemble les Parques, les Centimanes et les Titans. Proclus ( in Timæum, p. 131 ) parle aussi d’un œuf d’où sortit Phanés , mais il ne dit point par qui il fut produit. C’est probablement à cette théogonie que fait allusion Aristophane dans sa comédie des oiseaux , v. 695 , ou il fait dire par le chœur des oiseaux : a dans u le commencement , il n’y avoit que le Chaos , la n Nuit , le noir Erèbe et le profond Tartare ; la terre , u l’air et le ciel n’existoient pas encore. La Nuit au n manteau noir produisit , des embrassemens de l’E- u rébe , un œuf dont, au bout d’un temps déterminé , au sortit l’Alnour n. On Voit par toutes ces traditions que malgré les ouvrages qui nous restent sous le nom NOTES,L!VREI. 5 d’Orphée, malgré les nombreux fragmens qu’on en trouve dans les Pères de l’église et dans les philosophes éclectiques , il est impossible de se former une idée juste de sa théogonie. Celle que nous donne Apollo- nius me paroit la plus vraisemblable; il vivoit à une. époque ou l’on devoit connaître la doctrine d’Orphée ’ il n’avait aucun intérêt à la déguiser , n’étant attaché à aucune secte ni influencé par aucun esprit de parti , ce qu’on ne peut dire ni des premiers défenseurs du christianisme, ni des philosophes éclectiques. Il pa- roit d’ailleurs que cette théogonie étoit celle de Phé- récyde, qui l’avait probablement empruntée d’0:- pliée. Alors Hésiode n’auroit fait que substituer Ura- nus et la Terre , qui étoient les anciennes divinités des Pelasges, à Ophionée etEurynome, dont Orphée avoit peut-être apporté les noms de l’Orient. a. Ce Briarée est sans doute Celui dont Homère parle dans l’Iliade (L. r , v. 403). Il étoit aussi connu sous le nous d’Ægéon; Thétis l’amena au secours de Jupiter, et il fit trembler les dieux par sa seule pré- sence. Ilétoit, suivant le scholiaste ( ibid. , 1). 400 ), fils de Neptune. Eumelus , dans sa Titanomachie , die soit qu’il étoit fils de Pontus et de la Terre; il habi- toit le fond de [la mer, et il prit le parti des Titans dans la guerre qu’ils eurent contre les dieux (Apol- louii reliai. I , I 165 Il habitoit l’Eubée , suivant Ar- rien , cité par Eustathe(t. 1 , p. 125) ; elle lui servoit de port , et il avoit soumis mutes les Cyclades ; aussi lui rendoit-on , suivant Solinl( C. Il ) , les honneurs divins dans plusieurs villes de l’Eubée. Il avoit étendu sa ds- mination jusqu’aux colonnes qui prirent par la suite r 6le nom APOLLODORE, d’Hercule, et qu’il avoit nommées les colonnes de Briarée ( Eustathe sur Denys le Periegête , v.
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