Le plaisir de la convivialité

“Un bédouin s’arrêta devant des gens et dit à l’un d’eux : “Quel est ton nom ? – Mâni’ (Défenseur)”, répondit-il. Il dit à un autre : “Quel est ton nom ? – Muhriz (Gardien).” Il demanda à un autre : “Quel est ton nom ?” Il répondit : “Hâfiz (Protecteur). – Morbleu ! C’est à croire que vous n’avez que des noms de cadenas!”

Le plaisir de la convivialité (Al-Imtâ’ wa l-mu’ânasa), t. 2, p. 57.

“Vous m’accusez de prendre pour deux divinités distinctes Astaroth et Astarté. Mais au commencement, page 48, lorsque Salammbô invoque Tanit, elle l’invoque par tous ses noms à la fois : ”Anaïtis, Astarté, Derceto, Astaroth, Tiratha” ; et même j’ai pris soin de dire, un peu plus bas, page 52, qu’elle répetait ”tous ces noms sans qu’ils eussent pour elle de signification distincte”. Seriez-vous comme Salammbô ? Je suis tenté de le croire, puisque vous faites de Tanit la déesse de la guerre et non de l’amour, de l’élément femelle, humide, fécond, en dépit de Tertullien, et de ce nom même de Tiratha, dont vous rencontrez l’explication peu décente, mais claire, dans Movers, Phenic, livre premier, p. 574″

Lettre de Gustave Flaubert datée du 21 janvier 1863 (parue L’Opinion nationale du 24 janvier 1863) adressée à M. Froehner en réponse aux critiques de ce dernier sur Salammbô (Revue contemporaine du 31 décembre 1862)

Phoenician style ivory from Nimrud (9-7 century BC). The Sulaymaniyah Museum, Iraq.

In occasion of the workshop “In the footsteps of Claude Calame”, which took place in Paris on November 10th, 2018, Corinne Bonnet proposed a reflection on how onomastic attributes can be used to express an intimate link between a goddess and a god. Why is Astarte called “Name of Baal” in Ugaritic and Phoenician texts? What is the meaning of “Face of Baal”, associated thousands of times with Tanit’s name on the inscribed stelae of the tophet of Carthage? In both cases, these appellations build the representation of powerful, active, performative goddesses, precisely through their intimacy with the god. If Astarte “Name of Baal” shatters the head of the enemy, Tanit “Face of Baal”, always placed before Baal Hammon in the dedications made in the tophet, introduces the worshiper’s request, thanks to her power of intercession. Looking at Greece, Egypt, Mesopotamia and Israel, many clues about the importance of name and face as pathways to some knowledge and to an effective interaction with the gods can be recognised. The face is notably connected to expressiveness; for this reason, for example, Zeus decides the fate of Greeks and Trojans by a simple movement of the eyebrow. The name, on the contrary, says who the god is, how he acts, but also how people can affect him. The face and the name thus play a strategic role in human-god relations. This is why their inclusion in onomastic sequences is extremely significant and needs to be further elaborated, including iconographic devices, which shows gods and goddesses closely connected. The MAP project intends to take up this challenge!

For further information on the workshop in honor of Claude Calame.

Conference as part of the festival The future human, Toulouse May 18, 2018
Corinne Bonnet, Adeline Grand-Clément, Vinciane Pirenne-Delforge

Coming from a very human woman and a bull of divine origin, the Minotaur concentrates in its hybridity the excess (hybris) that gave birth to it.

Between Crete and Athens, the stories of the labyrinth test and the fight against the monster are all ways of expressing the transition from one state to another. But the porosity between humanity and animality does not necessarily place the monstrosity where it is expected and the appropriations of this theme – ancient and modern – are rich perspectives.

“Who does not have his Minotaur?” To ask this question is to invite to listen to the thousand and one voices of a Minotaure constantly recreated.

Conference as part of the festival The future human, Toulouse May 18, 2018
Corinne Bonnet, Claude Calame, Vinciane Pirenne-Delforge, Fabio Porzia

Can we compare the Greek and Semitic anthropological conceptions of what brings human and divine together as well as separate? Whether it is a matter of stories about origins or about ritual action, these two spheres are thought of in a constant, problematic and ambivalent, beneficial and dangerous interaction. Is the human being the fruit of a fall, a loss? Is the divine “over-human”? By comparing, one will appreciate the cultural strategies of the correlated fabric of the human and the divine in the Ancient Mediterranean region.

Corinne Bonnet, Maria Bianco, Élodie Guillon and Fabio Porzia went to Mérida, representing the MAP project at the IXth International Congress of Phoenician and Punic Studies, held from October 22nd to 27th, 2018. The Congress was also the occasion to present several investigations in progress on the Near East, Cyprus and Ibiza

Aphrodite Munich

New feature on our website: podcasts of all the conferences are now avalaible. Currently, you can access seminar 2 “Noms de dieux! – Les dieux aux frontières” with the following links:

¤ Alberto Cantera Glera (FUBerlin) : “Noms et épithètes des dieux,
dédicaces rituelles et calendriers dans la tradition avestique antique”

¤ Valérie Matoïan (CNRS – UMR 7192) : “Anat et Astarté, regards croisés
sur l’iconographie d’Ougarit”

¤ Marco Bonechi (CNR – ISPC) : “Gods, epithets and territory. Some
structural features in the pantheon of the Early Syrian Ebla texts”

¤ Alice Mouton (CNRS – UMR 8167) : “Nommer les dieux hittites : au sujet de quelques épithètes divines”

¤ Lionel Marti (CNRS – UMR 7192) : “Théonymie d’une réussite, l’itinéraire d’Assur dans le Proche-Orient ancien” / For technical reasons the registration is incomplete.

¤ Françoise Van Haeperen (UCLouvain) : “Réflexions sur les attributs onomastiques des divinités honorées à Ostie, port de Rome”

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But the Olympian Zeus of his extreme favors – the good as the wicked alms at his pleasure. – Hold patiently the burden he imposes on you. However, since here your feet have penetrated, – You will be provided with clothes, with everything, – As befits the sufferer who prays gently.

The Odyssey of Homer, song VI

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