Traduction
Masquer
The Apology of Aristides the Philosopher - Translated from the Syriac
I.
I, O King, by the grace of God came into this world; and when I had considered the heaven and the earth and the seas, and had surveyed the sun and the rest of creation, I marvelled at the beauty of the world. And I perceived that the world and all that is therein are moved by the power of another; and I understood that he who moves them is God, who is hidden in them, and veiled by them. And it is manifest that that which causes motion is more powerful than that which is moved. But that I should make search concerning this same mover of all, as to what is his nature (for it seems to me, he is indeed unsearchable in his nature), and that I should argue as to the constancy of his government, so as to grasp it fully,--this is a vain effort for me; for it is not possible that a man should fully comprehend it. I say, however, concerning this mover of the world, that he is God of all, who made all things for the sake of mankind. And it seems to me that this is reasonable, that one should fear God and should not oppress man.
I say, then, that God is not born, not made, an ever-abiding nature without beginning and without end, immortal, perfect, and incomprehensible. Now when I say that he is "perfect," this means that there is not in him any defect, and he is not in need of anything but all things are in need of him. And when I say that he is "without beginning," this means that everything which has beginning has also an end, and that which has an end may be brought to an end. He has no name, for everything which has a name is kindred to things created. Form he has none, nor yet any union of members; for whatsoever possesses these is kindred to things fashioned. He is neither male nor female. 1 The heavens do not limit him, but the heavens and all things, visible and invisible, receive their bounds from him. Adversary he has none, for there exists not any stronger than he. Wrath and indignation he possesses not, for there is nothing which is able to stand against him. Ignorance and forgetfulness are not in his nature, for he is altogether wisdom and understanding; and in Him stands fast all that exists. He requires not sacrifice and libation, nor even one of things visible; He requires not aught from any, but all living creatures stand in need of him.
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The Armenian adds, "For that which is subject to this distinction is moved by passions." ↩
Traduction
Masquer
L'Apologie d'Aristide
I.
O Roi, je suis entré dans le monde par la providence de Dieu, et ayant contemplé le ciel, la terre et la mer, le soleil et la Lune et le reste, je fus étonné de l’arrangement de ces choses. Voyant le monde se mouvoir nécessairement, je compris que celui qui le fait mouvoir et qui le maintient est Dieu. Car ce qui fait mouvoir est plus puissant que ce qui est mû, et ce qui maintient est plus puissant que ce qui est maintenu. Je dis donc que celui qui a organisé et qui maintient toutes choses est le Dieu sans commencement ni fin, immortel, sans aucun besoin, élevé au-dessus de toutes les passions et imperfections telles que la colère, l’oubli, l’ignorance, etc. Toutes choses ont été créées par lui. Il n’a besoin ni de sacrifice, ni de libation, ni d’aucune des choses qui existent. Mais tous ont besoin de lui.1
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Le texte S donne ici une longue paraphrase de G. Quoique le paragraphe soit deux fois plus long, il ne contient rien de plus. Il y a des explications vraiment naïves et qui sont bien plutôt oeuvre du traducteur que de l’auteur. En voici des exemples : S et G présentent Dieu comme n’ayant ni commencement ni fin. Le traducteur syriaque ajoute qu’il entend par là que tout ce qui a un commencement a aussi une fin et que tout ce qui a une fin est corruptible. Cela est juste, mais à quoi cela sert-il, puisqu’il est dit que Dieu n’a pas de fin? Dieu est parfait parce qu’il n’y a en lui aucune imperfection, dit encore G. Personne n’a jamais songé à le nier. ↩