Traduction Masquer
La cité de dieu

CHAPITRE XIII.

SI, DANS LA SUPPUTATION DES ANNÉES, IL FAUT PLUTÔT S’ARRÊTER AUX TEXTES HÉBREUX QU’A LA TRADUCTION DES SEPTANTE.

Je prévois bien ce que l’on me répliquera: que c’est une imposture des Juifs qui ont falsifié leurs exemplaires, comme nous l’avons dit plus haut, et qu’il n’est pas présumable que les Septante, ces hommes d’une renommée si légitime, aient pu en imposer. Cependant, si je demande lequel des deux est le plus croyable, ou que les Juifs, qui sont répandus en tant d’endroits différents, aient conspiré ensemble pour écrire cette fausseté, et qu’ils se soient privés eux-mêmes de la vérité pour ôter l’autorité aux autres, ou que les Septante, qui étaient aussi Juifs, assemblés en un même lieu par Ptolémée, roi d’Egypte, pour traduire l’Ecriture, aient envié la vérité aux Gentils et concerté ensemble cette imposture, qui ne devine la réponse que l’on fera à ma question? Mais à Dieu ne plaise qu’un homme sage s’imagine que les Juifs, quelque méchants et artificieux qu’on les suppose, aient pu glisser cette fausseté dans un si grand nombre d’exemplaires dispersés en tant de lieux, ou que les Septante, qui ont acquis une si haute réputation, se soient accordés entre eux pour ravir la vérité aux Gentils. Il est donc plus simple de dire que, quand on commença à transcrire ces livres de la bibliothèque de Ptolémée, cette erreur se glissa d’abord dans un exemplaire par la faute du copiste et passa de la sorte dans tous les autres. Cette réponse est assez plausible pour ce qui regarde la vie de Mathusalem et pour les vingt-quatre années qui se rencontrent de plus dans les exemplaires hébreux. A l’égard des cent années qui sont d’abord en plus dans les Septante, et ensuite en moins pour faire cadrer la somme totale avec le nombre des années du texte hébreu, et cela dans les cinq premières générations et dans la septième, c’est une erreur trop uniforme pour l’imputer au hasard.

Il est plus présumable que celui qui a opéré ce changement, voulant persuader que les premiers hommes n’avaient vécu tant d’années que parce qu’elles étaient extrêmement courtes et qu’il en fallait dix pour en faire une des nôtres, a ajouté cent ans d’abord aux cinq premières générations et à la septième, parce qu’eu suivant l’hébreu, les hommes eussent encore été trop jeunes pour avoir des enfants, et les a retranchés ensuite pour retrouver le compte juste des années. Ce qui porte encore plus à croire qu’il en a usé de la sorte dans ces générations, c’est qu’il n’a pas fait la même chose dans la sixième, parce qu’il n’en était pas besoin, et que Jared, selon les textes hébreux, avait cent soixante et deux ans¹ lorsqu’il engendra Enoch, c’est-à-dire seize ans et près de deux mois, âge auquel on peut avoir des enfants.

Mais, d’un autre côté, on pourrait demander pourquoi, dans la huitième génération, tandis que l’hébreu donne cent quatre-vingt-deux ans à Mathusalem avant qu’il engendrât Lamech, la version des Septante lui en retranche vingt, au lieu qu’ordinairement elle en donne cent de plus que l’hébreu aux patriarches, avant que de les faire engendrer, On pourrait penser peut-être que cela est arrivé par hasard, si, après avoir ôté vingt années à Mathusalem, il ne les lui redonnait ensuite, afin de trouver le compte des années de sa vie. Ne serait-ce point une manière adroite de couvrir les additions précédentes de cent années, par le retranchement d’un petit nombre d’autres qui n’était pas d’importance, puisque, malgré cela, Mathusalem aurait toujours eu cent soixante-deux ans, c’est-à-dire plus de seize ans, avant que d’engendrer Lamech? Quoi qu’il en soit, je ne doute point que, lorsque les exemplaires grecs ou hébreux ne s’accordent pas, il ne faille plutôt suivre l’hébreu, comme l’original, que les Septante, qui ne sont qu’une version, attendu surtout que quelques exemplaires grecs, un latin et un syriaque s’accordent en ce point, que Mathusalem mourut six ans avant le déluge² .

Traduction Masquer
The City of God

Chapter 13.--Whether, in Computing Years, We Ought to Follow the Hebrew or the Septuagint.

But if I say this, I shall presently be answered, It is one of the Jews' lies. This, however, we have disposed of above, showing that it cannot be that men of so just a reputation as the seventy translators should have falsified their version. However, if I ask them which of the two is more credible, that the Jewish nation, scattered far and wide, could have unanimously conspired to forge this lie, and so, through envying others the authority of their Scriptures, have deprived themselves of their verity; or that seventy men, who were also themselves Jews, shut up in one place (for Ptolemy king of Egypt had got them together for this work), should have envied foreign nations that same truth, and by common consent inserted these errors: who does not see which can be more naturally and readily believed? But far be it from any prudent man to believe either that the Jews, however malicious and wrong-headed, could have tampered with so many and so widely-dispersed manuscripts; or that those renowned seventy individuals had any common purpose to grudge the truth to the nations. One must therefore more plausibly maintain, that when first their labors began to be transcribed from the copy in Ptolemy's library, some such misstatement might find its way into the first copy made, and from it might be disseminated far and wide; and that this might arise from no fraud, but from a mere copyist's error. This is a sufficiently plausible account of the difficulty regarding Methuselah's life, and of that other case in which there is a difference in the total of twenty-four years. But in those cases in which there is a methodical resemblance in the falsification, so that uniformly the one version allots to the period before a son and successor is born 100 years more than the other, and to the period subsequent 100 years less, and vice versâ, so that the totals may agree,--and this holds true of the first, second, third, fourth, fifth, and seventh generations,--in these cases error seems to have, if we may say so, a certain kind of constancy, and savors not of accident, but of design.

Accordingly, that diversity of numbers which distinguishes the Hebrew from the Greek and Latin copies of Scripture, and which consists of a uniform addition and deduction of 100 years in each lifetime for several consecutive generations, is to be attributed neither to the malice of the Jews nor to men so diligent and prudent as the seventy translators, but to the error of the copyist who was first allowed to transcribe the manuscript from the library of the above-mentioned king. For even now, in cases where numbers contribute nothing to the easier comprehension or more satisfactory knowledge of anything, they are both carelessly transcribed, and still more carelessly emended. For who will trouble himself to learn how many thousand men the several tribes of Israel contained? He sees no resulting benefit of such knowledge. Or how many men are there who are aware of the vast advantage that lies hid in this knowledge? But in this case, in which during so many consecutive generations 100 years are added in one manuscript where they are not reckoned in the other, and then, after the birth of the son and successor, the years which were wanting are added, it is obvious that the copyist who contrived this arrangement designed to insinuate that the antediluvians lived an excessive number of years only because each year was excessively brief, and that he tried to draw the attention to this fact by his statement of their age of puberty at which they became able to beget children. For, lest the incredulous might stumble at the difficulty of so long a lifetime, he insinuated that 100 of their years equalled but ten of ours; and this insinuation he conveyed by adding 100 years whenever he found the age below 160 years or thereabouts, deducting these years again from the period after the son's birth, that the total might harmonize. By this means he intended to ascribe the generation of offspring to a fit age, without diminishing the total sum of years ascribed to the lifetime of the individuals. And the very fact that in the sixth generation he departed from this uniform practice, inclines us all the rather to believe that when the circumstance we have referred to required his alterations, he made them; seeing that when this circumstance did not exist, he made no alteration. For in the same generation he found in the Hebrew ms., that Jared lived before he begat Enoch 162 years, which, according to the short year computation, is sixteen years and somewhat less than two months, an age capable of procreation; and therefore it was not necessary to add 100 short years, and so make the age twenty-six years of the usual length; and of course it was not necessary to deduct, after the son's birth, years which he had not added before it. And thus it comes to pass that in this instance there is no variation between the two manuscripts.

This is corroborated still further by the fact that in the eighth generation, while the Hebrew books assign 182 ¹ years to Methuselah before Lamech's birth, ours assign to him twenty less, though usually 100 years are added to this period; then, after Lamech's birth, the twenty years are restored, so as to equalize the total in the two books. For if his design was that these 170 years be understood as seventeen, so as to suit the age of puberty, as there was no need for him adding anything, so there was none for his subtracting anything; for in this case he found an age fit for the generation of children, for the sake of which he was in the habit of adding those 100 years in cases where he did not find the age already sufficient. This difference of twenty years we might, indeed, have supposed had happened accidentally, had he not taken care to restore them afterwards as he had deducted them from the period before, so that there might be no deficiency in the total. Or are we perhaps to suppose that there was the still more astute design of concealing the deliberate and uniform addition of 100 years to the first period and their deduction from the subsequent period--did he design to conceal this by doing something similar, that is to say, adding and deducting, not indeed a century, but some years, even in a case in which there was no need for his doing so? But whatever may be thought of this, whether it be believed that he did so or not, whether, in fine, it be so or not, I would have no manner of doubt that when any diversity is found in the books, since both cannot be true to fact, we do well to believe in preference that language out of which the translation was made into another by translators. For there are three Greek mss., one Latin, and one Syriac, which agree with one another, and in all of these Methuselah is said to have died six years before the deluge.