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Chapitre 11. Le Dieu Honos

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Chapitre 11. Le Dieu Honos Mathieu Jacotot Question d'honneur Les notions d'honos, honestum et honestas dans la République romaine antique Publications de l’École française de Rome Chapitre 11. Le dieu Honos DOI : 10.4000/books.efr.5506 Éditeur : Publications de l’École française de Rome Lieu d'édition : Publications de l’École française de Rome Année d'édition : 2013 Date de mise en ligne : 8 juillet 2019 Collection : Collection de l'École française de Rome ISBN électronique : 9782728313617 http://books.openedition.org Référence électronique JACOTOT, Mathieu. Chapitre 11. Le dieu Honos In : Question d'honneur : Les notions d'honos, honestum et honestas dans la République romaine antique [en ligne]. Rome : Publications de l’École française de Rome, 2013 (généré le 08 février 2021). Disponible sur Internet : <http://books.openedition.org/efr/ 5506>. ISBN : 9782728313617. DOI : https://doi.org/10.4000/books.efr.5506. CHAPITRE 11 LE DIEU HONOS INTRODUCTION Les chapitres précédents ont surtout abordé la pratique de l’honos et de l’honestas. Mais l’honos a la particularité d’avoir à Rome un aspect divin car Honos est aussi un dieu du panthéon. Comme la libertas, la concordia ou la uirtus, l’honos est à la fois une pratique humaine et une divinité, et la frontière qui sépare ces deux aspects n’est pas parfaitement étanche1. Notre travail ne peut donc faire l’éco- nomie d’une approche théologique, d’autant que l’honos est, parmi les nombreuses notions qui touchent au prestige et à la renommée, la seule à faire l’objet d’un culte à l’époque républicaine2. L’étude du dieu Honos nous permettra de compléter et d’affiner notre analyse de la notion d’honos dans son ensemble en essayant de voir si son aspect divin possède des traits originaux laissés jusqu’ici dans l’ombre. Elle sera aussi l’occasion de nous intéresser à l’une de ces « abstractions divinisées » qui peuplent le panthéon romain. D’un point de vue métho- dologique, l’étude de ce dieu nous imposera d’analyser des sources situées hors du cadre chronologique que nous nous sommes fixé car peu de textes de l’époque républicaine l’évoquent. Notre objectif n’est pas de donner une analyse exhaustive du dieu Honos mais de nous 1 Sur la difficulté qu’il y a à différencier objet concret et divinité, voir .J R. FEARS, « The Cult of Virtues and Roman Imperial Ideology », ANRW, II, 17, 2, 1981, p. 827-946, à la p. 944. Voir aussi le refus d’A. J. Clark d’utiliser une majuscule pour la divinité et une minuscule pour l’objet humain, ce qui aurait pour effet de trop les distinguer (A. J. CLARK, Divine Qualities. Cult and Community in Republican Rome, Oxford, Oxford University Press, 2007, p. 21). L’auteur préfère employer les petites capitales pour renvoyer à la divinité sans effacer la référence à l’aspect pratique de la notion : « Once LIBErtAS was worshipped, for example, any reference to LIBErtAS, however mundane, was theological, in the strict sense of the word. » (p. 18). Nous utiliserons quant à nous les termes d’honos et d’Honos car les textes d’époque républicaine où il est totalement impossible de trancher entre l’objet humain et le dieu sont rares. Un seul texte laisse véritablement planer le doute : il s’agit d’un passage de Plaute (Trin. 663) : Tute pone te latebis facile, ne inueniat honor ; « Tu seras si bien caché derrière toi-même qu’il ne te trouvera pas, l’honneur. » 2 On ne voit apparaître dans la liste établie par Clark jusqu’en 44 avant J.-C. nidi- gnitas, ni gratia, ni gloria, ni laus, ni decus, qui sont pourtant par ailleurs des concepts essentiels dans la pratique et la pensée romaines (CLARK, Divine Qualities, p. 11). 508 LA PRATIQUE : FONCTIONNEMENTS ET USAGES intéresser à un certain nombre de problèmes. Nous commencerons par nous interroger sur la nature de cette divinité : quel est son statut au sein du panthéon romain ? Sur quel domaine Honos exerce-t-il sa souveraineté ? Puis nous donnerons une description de son culte en nous intéressant notamment aux temples qui lui ont été élevés. Comme ces derniers ont été bâtis à l’initiative de grands hommes de la République, il faudra étudier l’usage politique et idéologique qu’ils ont fait de ce dieu. 1. LA NATURE D’HONOS Déterminer la nature exacte de ce dieu n’est pas une tâche facile car cela impose de répondre à trois questions qui ont suscité des réponses contradictoires : quel est son statut parmi les différentes divinités du panthéon ? De quoi est-il le dieu ? Quelle est son origine ? 1.1. Le statut d’Honos dans le panthéon Honos ne possède ni la richesse ni l’importance des grandes divi- nités romaines comme Jupiter ou Mars et on ne le rencontre pas fréquemment dans les sources. Il n’est pas non plus individualisé : on ne connaît pas de mythe à son sujet et son nom ne fait que refléter la réalité à laquelle il préside, l’honos. L’anthropomorphisme des dieux romains est en général assez faible, mais dans le cas d’Honos il semble extrêmement réduit3. Cependant, Honos fait l’objet d’un culte dès le IIIe siècle : il possède plusieurs temples à Rome, on lui adresse vœux et sacrifices et il a des fêtes et des prêtres4. On ne peut donc pas non plus l’assimiler aux indigitamenta, ces divinités mineures qui ne reçoivent pas de culte et président à un moment très limité et très précis de la vie biologique, agricole ou sociale5, comme Vaticanus, dieu du vagisse- 3 Sur la question de l’individualité des dieux romains, voir J. BAYET, Histoire poli- tique et psychologique de la religion romaine, Paris, Payot, 1957, p. 109 et CAH, vol. 7, 2, p. 578. 4 Sur le culte, voir p. 517 sqq. 5 Selon G. Wissowa, le terme d’indigitamenta renvoie à des listes de phrases secrètes utilisées par les prêtres pour contraindre les dieux à certaines actions (WISSOWA, Religion und Kultus der Römer, p. 397 et 513). Mais on considère aussi que ce sont des divi- nités mineures regroupées dans des listes, connues indirectement par la polémique antipaïenne des auteurs chrétiens, et notamment d’Augustin. Ces derniers nous ont transmis de manière indirecte des fragments des Antiquitates rerum diuinarum de Varron sur le sujet (notamment le livre XIV sur les di certi). Voir Y. LEHMANN, Varron théologien et philosophe romain, Bruxelles, Latomus, 1997, p. 171-172. M. Perfigli juge cette dénomination d’indigitamenta impropre (M. PERFIGLI, Indigitamenta. Divinità funzionali e funzionalità divina nella religione romana, Pise, ETS, 2004, p. 183-184). Sur le sens du mot, R. SCHILLING, « Le culte de l’Indiges à Lauinium », REL, 57, 1979, p. 49-68. LE DIEU HONOS 509 ment des enfants, ou Mena qui préside au cycle menstruel des femmes. Honos occupe une place plus importante dans la religion civique. Honos appartient à cette catégorie de dieux nommés d’après des notions riches de sens, à l’aspect souvent moral, psychologique ou politique, comme Pudicitia, Virtus, Concordia, Victoria, Libertas6. Ces divinités sont en relation étroite avec un objet humain qui a été consi- déré comme contrôlé par une puissance divine particulière à laquelle a été donné le nom de l’objet qu’elle gouverne : Pudicitia est souveraine sur la pudeur, Gloria sur la gloire, Concordia sur la concorde7. Elles ont été généralement désignées de deux manières. Une première dénomi- nation est celle d’ « abstractions divinisées » ou de « personnifications de notions abstraites »8. Ces expressions sont cependant trompeuses. Il s’agit bien, d’abord, de vraies divinités et non seulement de « person- nifications »9 ; ensuite, la plupart de ces notions divines n’ont rien d’abstrait : la concorde, la pudeur ou la victoire ont un solide ancrage concret, tout comme l’honneur dont nous avons montré l’importance pratique, et leur divinisation ne les tire pas vers l’abstrait, au contraire : elle les incarne dans le culte et l’espace de la cité par les temples qui leur sont érigés. Ces divinités ne sont donc pas plus abstraites que les autres dieux du panthéon10. Une autre dénomination, adoptée notam- ment par J. R. Fears, est celle de « vertu divine »11 .: J. R Fears indique qu’il faut entendre « vertu » en son sens ancien de « power or operative influence inherent in a supernatural being ». Mais cette désignation a le défaut d’utiliser un terme qui prête à confusion car son sens le plus Sur ces divinités mineures en général, voir H. USENER, Götternamen, Bonn, F. Cohen, 1896, p. 301 sqq., et PERFIGLI, Indigitamenta. Pour les divinités que nous citons, voir AUG. Ciu. IV, 8 et 11 ; VII, 3 et PERFIGLI, Indigitamenta, p. 55. 6 Les notions divinisées ayant reçu un culte avant 43 avant J.-C. sont Bonus Euentus, Clementia, Concordia, Felicitas, Fides, Fortuna, Honos, Iuventas, Libertas, Moneta, Ops, Pavor, Pallor, Pietas, Pudicitia, Quies, Salus, Spes, Valetudo, Victoria, Virtus (WISSOWA, Religion und Kultus der Römer, p. 271 ; CLARK, Divine Qualities, p. 11). Voir aussi les listes établies par L. Deubner dans W. H. ROSCHER, Ausführliches Lexikon der griechischen und römischen Mythologie, Leipzig, Teubner, 1884 s. v. Honos et par H. J. AXTELL, The Deification of Abstract Ideas in Roman Literature and Inscriptions, Diss., University of Chicago, Chicago, 1907. 7 FEARS, « The Cult of Virtues », p. 828. Ces notions divinisées existent dans plusieurs religions anciennes du monde indo-européen (J. HANI, « Aidôs personnifiée et sa portée réelle chez les Grecs », in DUCHEMIN, J. (éd.), Mythe et personnification, Paris, Les Belles Lettres, 1980, p. 103-112). On connaît en Grèce Thèmis, Phobos, Tychè, Nikè, etc.
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