Liber Sapientiae

Vani autem sunt omnes homines in quibus non subest scientia Dei; et de his quæ videntur bona, non potuerunt intelligere eum qui est, neque operibus attendentes agnoverunt quis esset artifex:

But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand him that is, neither by attending to the works have acknowledged who was the workman:

Vanes autem es omni homines in que non subsum scientia de Deo; et de hoc que vide bono, non pote intellige illo qui es, neque operes attende age qui es artifice:

sed aut ignem, aut spiritum, aut citatum aërem, aut gyrum stellarum, aut nimiam aquam, aut solem et lunam, rectores orbis terrarum deos putaverunt.

But have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon, to be the gods that rule the world.

Sed aut igni, aut spiritu, aut cito aëra, aut gyro de stellas, aut nimia aqua, aut sole et luna, rectores de orbe de terras deos puta.

Quorum si specie delectati, deos putaverunt, sciant quanto his dominator eorum speciosior est: speciei enim generator hæc omnia constituit.

With whose beauty, if they, being delighted, took them to be gods: let them know how much the Lord of them is more beautiful than they: for the first author of beauty made all those things.

De que si specie delecta, deos puta, sci quanto ad hoc dominatore de illos specuoso es: de specie nam generatore hoc omni constitue.

Aut si virtutem et opera eorum mirati sunt, intelligant ab illis quoniam qui hæc fecit fortior est illis:

Or if they admired their power, and their effects, let them understand by them, that he that made them, is mightier than they:

Aut si virtute et operes de illos miror es, intellege ab illos quia qui fac hoc forti es ad illos:

a magnitudine enim speciei et creaturæ cognoscibiliter poterit creator horum videri.

For by the greatness of the beauty, and of the creature, the creator of them may be seen, so as to be known thereby.

Ab magnitudine nam de specie et de creatura cognoscibiliter creatore de hoc pote vide.

Sed tamen adhuc in his minor est querela; et hi enim fortasse errant, Deum quærentes, et volentes invenire.

But yet as to these they are less to be blamed. For they perhaps err, seeking God, and desirous to find him.

Sed tamen adhuc in hoc minimo es querela; et hoc nam forsan erra, Deo quaere, et vol inveni.

Etenim cum in operibus illius conversentur inquirunt, et persuasum habent quoniam bona sunt quæ videntur.

For being conversant among his works, they search: and they are persuaded that the things are good which are seen.

Etenim cum in operes de illo conversor inquire, et persuade habe quia bono es que vide.

Iterum autem nec his debet ignosci.

But then again they are not to be pardoned.

Iterum autem nec ad hoc debe ignosce.

Si enim tantum potuerunt scire ut possent æstimare sæculum, quomodo hujus Dominum non facilius invenerunt?

For if they were able to know so much as to make a judgment of the world: how did they not more easily find out the Lord thereof?

Si nam tanto pote scire ut pote aestima saeculo, quomodo de hoc Domino non facile inveni?

Infelices autem sunt, et inter mortuos spes illorum est, qui appellaverunt deos opera manuum hominum: aurum et argentum, artis inventionem, et similitudines animalium, aut lapidem inutilem, opus manus antiquæ.

But unhappy are they, and their hope is among the dead, who have called gods the works of the hand of men, gold and silver, the inventions of art, and the resemblances of beasts, or an unprofitable stone the work of an ancient hand.

Infelice autem es, et inter mortuo spe de illos es, qui appella deos operes de manus de homines: auro et argento, de arte inventione, et similitudines de animales, aut lapide inutile, opere manus antiquo.

Aut si quis artifex faber de silva lignum rectum secuerit, et hujus docte eradat omnem corticem, et arte sua usus diligenter fabricet vas utile in conversationem vitæ;

Or if an artist, a carpenter, hath cut down a tree proper for his use in the wood, and skilfully taken off all the bark thereof, and with his art, diligently formeth a vessel profitable for the common uses of life,

Aut si qui artifice fabre de silva seque ligno rectus, et de hoc docte erade omni cortice, et arte suo usu diligenter fabrica vase utile in conversatione de vita;

reliquiis autem ejus operis ad præparationem escæ abutatur,

And useth the chips of his work to dress his meat:

Reliquios autem de illo de opere ad praeparatione de esca abute,

et reliquum horum quod ad nullos usus facit, lignum curvum et vorticibus plenum sculpat diligenter per vacuitatem suam, et per scientiam suæ artis figuret illud, et assimilet illud imagini hominis,

And taking what was left thereof, which is good for nothing, being a crooked piece of wood, and full of knots, carveth it diligently when he hath nothing else to do, and by the skill of his art fashioneth it, and maketh it like the image of a man:

Et reliqua de hoc quod ad nullo usu fac, ligno curvo et vortices plena sculpe diligenter per vacuitate suo, et per scientia suo de arte figura illo, et assima illo ad imagine de homine,

aut alicui ex animalibus illud comparet: perliniens rubrica, et rubicundum faciens fuco colorem illius, et omnem maculam quæ in illo est perliniens;

Or the resemblance of some beast, laying it over with vermilion, and painting it red, and covering every spot that is in it:

Aut ad aliquo ex animales illo compare: perlini rubrica, et rubicundo faciente fuco colore de illo, et omni macula que in illo es perlini;

et faciat ei dignam habitationem, et in pariete ponens illud, et confirmans ferro

And maketh a convenient dwelling place for it, and setting it in a wall, and fastening it with iron,

Et que fac ad illo digna habitatione, et in pariete pone illo, et confirma ferro

ne forte cadat, prospiciens illi: sciens quoniam non potest adjuvare se: imago enim est, et opus est illi adjutorium.

Providing for it, lest it should fall, knowing that it is unable to help itself: for it is an image, and hath need of help.

Ne forte cade, prospice ad illo: sciente quia non pote adiuva se: imagine nam es, et opere es ad illo adiutorio.

Et de substantia sua, et de filiis suis, et de nuptiis votum faciens inquirit: non erubescit loqui cum illo qui sine anima est.

And then maketh prayer to it, enquiring concerning his substance, and his children, or his marriage. And he is not ashamed to speak to that which hath no life:

Et de substantia suo, et de filios suo, et de nuptias voto faciente inquar: non erubesce loque cum illo qui sine anima es.

Et pro sanitate quidem infirmum deprecatur, et pro vita rogat mortuum, et in adjutorium inutilem invocat.

And for health he maketh supplication to the weak, and for life prayeth to that which is dead, and for help calleth upon that which is unprofitable:

Et pro sanitate quidem infirmiori depreca, et pro vita roga more, et in adiutorio inutile invoca.

Et pro itinere petit ab eo qui ambulare non potest; et de acquirendo, et de operando, et de omnium rerum eventu, petit ab eo qui in omnibus est inutilis.

And for a good journey he petitioneth him that cannot walk: and for getting, and for working, and for the event of all things he asketh him that is unable to do any thing.

Et pro itinere pete ab eo qui ambula non pote; et de acquire, et de operor, et de omni de res eventu, pete ab eo qui in omni es inutile.