Liber Sapientiae

Iterum alius navigare cogitans, et per feros fluctus iter facere incipiens, ligno portante se, fragilius lignum invocat.

Again, another designing to sail, and beginning to make his voyage through the raging waves, calleth upon a piece of wood more frail than the wood that carrieth him.

Iterum alio naviga cogita, et per fero fluctus itinere facere incipie, ligno porta se, fragile ligno invoca.

Illud enim cupiditas acquirendi excogitavit, et artifex sapientia fabricavit sua.

For this the desire of gain devised, and the workman built it by his skill.

Cupiditate nam acquire excogita illo, et artifice sapientia fabrica suo.

Tua autem, Pater, providentia gubernat: quoniam dedisti et in mari viam, et inter fluctus semitam firmissimam,

But thy providence, O Father, governeth it: for thou hast made a way even in the sea, and a most sure path among the waves,

Tuo autem, Patre, providentia guberna: quia da et in mari via, et inter fluctus semita firmissimo,

ostendens quoniam potens es ex omnibus salvare, etiam si sine arte aliquis adeat mare.

Shewing that thou art able to save out of all things, yea, though a man went to sea without art.

Ostende quia potente es ex omni salva, etiam si sine arte aliquo i ad mari.

Sed ut non essent vacua sapientiæ tuæ opera, propter hoc etiam et exiguo ligno credunt homines animas suas, et transeuntes mare per ratem liberati sunt.

But that the works of thy wisdom might not be idle: therefore men also trust their lives even to a little wood, and passing over the sea by ship, are saved.

Sed ut non es vacuo de sapientia tuo operes, propter hoc etiam et exiguo ligno homines animas suo crede, et transi mari per rate libera es.

Sed et ab initio cum perirent superbi gigantes, spes orbis terrarum ad ratem confugiens, remisit sæculo semen nativitatis quæ manu tua erat gubernata.

And from the beginning also, when the proud giants perished, the hope of the world fleeing to a vessel, which was governed by thy hand, left to the world seed of generation.

Sed et ab initio cum peri superbo giga, spe de orbe de terras ad rate confuge, remitte saeculo semine de nativitate que manu tuo es guberna.

Benedictum est enim lignum per quod fit justitia;

For blessed is the wood, by which justice cometh

Benedic es nam ligno per quod iustitia fi;

per manus autem quod fit idolum, maledictum est et ipsum, et qui fecit illud: quia ille quidem operatus est, illud autem cum esset fragile, deus cognominatus est.

But the idol that is made by hands, is cursed, as well it, as he that made it: he because he made it; and it because being frail it is called a god.

Per manus autem quod fi idolo, maledictum es et ipso, et qui fac illo: quia illo quidem operor es, illo autem cum es fragile, deo cognomina es.

Similiter autem odio sunt Deo impius et impietas ejus;

But to God the wicked and his wickedness are hateful alike.

Similiter autem odio es ad Deo impio et impietate de illo;

etenim quod factum est, cum illo qui fecit tormenta patietur.

For that which is made, together with him that made it, shall suffer torments.

Etenim quod facto es, cum illo qui fac tormentos pate.

Propter hoc et in idolis nationum non erit respectus, quoniam creaturæ Dei in odium factæ sunt, et in tentationem animabus hominum, et in muscipulam pedibus insipientium.

Therefore there shall be no respect had even to the idols of the Gentiles: because the creatures of God are turned to an abomination, and a temptation to the souls of men, and a snare to the feet of the unwise.

Propter hoc et in idolos de nationes non respectu es, quia de creatura de Deo in odio fac es, et in tentatione animas de homines, et in muscipula pedes insipiente.

Initium enim fornicationis est exquisitio idolorum, et adinventio illorum corruptio vitæ est:

For the beginning of fornication is the devising of idols: and the invention of them is the corruption of life.

Initio nam de fornicatione es exquisitione de idolos, et adinventione de illos corruptione de vita es:

neque enim erant ab initio, neque erunt in perpetuum.

For neither were they from the beginning, neither shall they be for ever.

Neque nam es ab initio, neque es in perpetua.

Supervacuitas enim hominum hæc advenit in orbem terrarum, et ideo brevis illorum finis est inventus.

For by the vanity of men they came into the world: and therefore they shall be found to come shortly to an end.

Supervacuitate nam de homines hoc adveni in orbe de terras, et ideo brevi de illos fine es inveni.

Acerbo enim luctu dolens pater, cito sibi rapti filii fecit imaginem; et illum qui tunc quasi homo mortuus fuerat, nunc tamquam deum colere cœpit, et constituit inter servos suos sacra et sacrificia.

For a father being afflicted with bitter grief, made to himself the image of his son, who was quickly taken away: and him who then had died as a man, he began now to worship as a god, and appointed him rites and sacrifices among his servants.

Acerbo nam luctu dole patre, cito ad se rape filio fac imagine; et illo qui tunc quasi homine morto es, nunc sicut deo cole incipe, et constitue inter servos suo sacro et sacrificios.

Deinde interveniente tempore, convalescente iniqua consuetudine, hic error tamquam lex custoditus est, et tyrannorum imperio colebantur figmenta.

Then, in process of time, wicked custom prevailing, this error was kept as a law, and statues were worshipped by the commandment of tyrants.

Deinde intervenie tempore, convalesce iniquo consuetudine, hoc errore sicut lege custodi es, et de tyrannos imperio cole figmentos.

Et hos quos in palam homines honorare non poterant propter hoc quod longe essent, e longinquo figura eorum allata, evidentem imaginem regis quem honorare volebant fecerunt, ut illum qui aberat, tamquam præsentem colerent sua sollicitudine.

And those whom men could not honour in presence, because they dwelt far off, they brought their resemblance from afar, and made an express image of the king, whom they had a mind to honour: that by this their diligence, they might honour as present, him that was absent.

Et hoc que in palam homines honora non pote propter hoc quod longe es, ex longinqua figura de illos ad-fer, fac evida imagine de rege quem honora vol, ut illo qui abes, sicut praesenti cole suo sollicitudine.

Provexit autem ad horum culturam et hos qui ignorabant artificis eximia diligentia.

And to the worshipping of these, the singular diligence also of the artificer helped to set forward the ignorant.

Provehe autem ad hoc cultura et hoc qui ignora de artifice eximia diligentia.

Ille enim, volens placere illi qui se assumpsit, elaboravit arte sua ut similitudinem in melius figuraret.

For he being willing to please him that employed him, laboured with all his art to make the resemblance in the best manner.

Illo nam, volente place ad illo qui assume se, elabora arte suo ut similitudine in bene figura.

Multitudo autem hominum, abducta per speciem operis, eum qui ante tempus tamquam homo honoratus fuerat, nunc deum æstimaverunt.

And the multitude of men, carried away by the beauty of the work, took him now for a god, that little before was but honoured as a man.

Multitudine autem de homines, abduce per specie de opere, illo qui ante tempore sicut homine honora es, nunc deo aestima.

Et hæc fuit vitæ humanæ deceptio, quoniam aut affectui aut regibus deservientes homines, incommunicabile nomen lapidibus et lignis imposuerunt.

And this was the occasion of deceiving human life: for men serving either their affection, or their kings, gave the incommunicable name to stones and wood.

Et hoc es de vita humano deceptione, quia aut ad affectu aut ad reges deservie homines, incommunicabile nomine lapides et lignos impone.

Et non suffecerat errasse eos circa Dei scientiam, sed et in magno viventes inscientiæ bello, tot et tam magna mala pacem appellant.

And it was not enough for them to err about the knowledge of God, but whereas they lived in a great war of ignorance, they call so many and so great evils peace.

Et non suffice erra illos circa Deo scientia, sed et in magna vive de inscientia bello, tota et tam magna malo pace appella.

Aut enim filios suos sacrificantes, aut obscura sacrificia facientes, aut insaniæ plenas vigilias habentes,

For either they sacrifice their own children, or use hidden sacrifices, or keep watches full of madness,

Aut nam filios suo sacrifica, aut obscuro sacrificios fac, aut de insania plena vigilias habe,

neque vitam, neque nuptias mundas jam custodiunt: sed alius alium per invidiam occidit, aut adulterans contristat,

So that now they neither keep life, nor marriage undefiled, but one killeth another through envy, or grieveth him by adultery:

Neque vita, neque nuptias mundas jam custodi: sed alio occide per invidia alio, aut adultera contrista,

et omnia commista sunt: sanguis, homicidium, furtum et fictio, corruptio et infidelitas, turbatio et perjurium, tumultus bonorum,

And all things are mingled together, blood, murder, theft, and dissimulation, corruption and unfaithfulness, tumults and perjury, disquieting of the good,

Et omni committe es: sanguine, homicidio, furto et fictione, corruptione et infidelitate, turbatione et periurio, tumultu bono,

Dei immemoratio, animarum inquinatio, nativitatis immutatio, nuptiarum inconstantia, inordinatio mœchiæ et impudicitiæ.

Forgetfulness of God, defiling of souls, changing of nature, disorder in marriage, and the irregularity of adultery and uncleanness.

De deo immemoratione, de animas inquinatione, de nativitate immutatione, de nuptias inconstantia, inordinatione de moechia et de impudicitia.

Infandorum enim idolorum cultura omnis mali causa est, et initium et finis.

For the worship of abominable idols is the cause, and the beginning and end of all evil.

De infandis nam de idolos cultura omni malo causa es, et initio et fine.

Aut enim dum lætantur insaniunt, aut certe vaticinantur falsa, aut vivunt injuste, aut pejerant cito.

For either they are mad when they are merry: or they prophesy lies, or they live unjustly, or easily forswear themselves.

Aut nam dum laetor insani, aut certe falso vaticinor, aut vive iniuste, aut perera cito.

Dum enim confidunt in idolis quæ sine anima sunt, male jurantes noceri se non sperant.

For whilst they trust in idols, which are without life, though they swear amiss, they look not to be hurt.

Dum nam confide in idolos que sine anima es, male iura noce se non spera.

Utraque ergo illis evenient digne, quoniam male senserunt de Deo, attendentes idolis, et juraverunt injuste, in dolo contemnentes justitiam.

But for both these things they shall be justly punished, because they have thought not well of God, giving heed to idols, and have sworn unjustly, in guile despising justice.

Ambo ergo ad illos eveni digne, quia male senti de Deo, attende ad idolos, et iura iniuste, in dolo contemne iustitia.

Non enim juratorum virtus, sed peccantium pœna, perambulat semper injustorum prævaricationem.

For it is not the power of them, by whom they swear, but the just vengeance of sinners always punisheth the transgression of the unjust.

Non nam iura virtute, sed pecca poena, perambula semper iniusta praevaricatione.