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Carletoniensês officiî mê côgere coeptant insolitîs mentem lûdificâre modîs. iam comprensa exercitia hæc mî verba minantur sîcut rex terrens ense Syrâcosiô. |
| 5 | ûnô scrîbendum est mihi longô tâle opus annô ut nôn doctiorês menda logou videant. hic labor ipse refertur mentês pertenuasse, fûrâtum somnôs esse et amantem animam. nunc persolvam hanc arduitâtem vîna bibendô |
| 10 | quâ dê rê in schedam erit schêma refûsa mea. |
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The duties of Carleton begin to compel me to trick my mind with unfamiliar rhythms. Now these words, my comps, threaten me like the fearsome king with his Syracusean sword. |
| 5 | In one long year I must write such a work that the more learned see no flaws du logique. This work is known to have stretched minds, to have stolen sleep and the loving soul. Now will I loosen this harshness with the drinking of wine |
| 10 | About which thing I will pour out my thoughts onto the page. |
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Dissimilis Nâsônî, nôn Chaos omne fuisse adfirmô, sed enim velut alveus, ôstia, ripae, in terrâ possunt, etiam amne absente, vidêrî, antevenit Via rês. Via simplex est, etiamsî |
| 5 | omnês rês caecae rêrum nâtûra Viâ fit. Cônsilium nullum Via cônstruit, attamen orbis terrârum caelumque Viae cursum sequitur. Sî rex ûsûfructû cohibêre Viam experiâtur, regnum prorsus perdat; agrîcultor tamen îmus |
| 10 | pânem cottidiânum et cêtera dôna Viae nôn fûrâtur, nec praedâtur ferrô, igne Viam, sed cônsitiône cibôs comedit sapiente Viâlês. At dê omnês condente vel omniparente loquêbar. Illîs audîtîs, dîvam esse Viam reputâtor |
| 15 | crêdere posset, sî Via nôn â illô bene nôta esset. Dî superî, clârê in mundô manifestî, â populî sensû leviôra Viâlia cêlant indicia, aequê vermiculî factôris arênae nôn vestîgia enim, trânsgressô ingente gigante, |
| 20 | nunc in lîtore tam permûtâtô inveniuntur. Quômodo, quaesitur idcircô, Via tantula nôscî? Parva Via est, sed ubîque Viâlia facta videntur. Hîc atomum quemque, illîc immensa admovit astra. Sîc duo sunt, doctrîna ûnus, negligentiaque alter, |
| 25 | Facta modîs quibus est Via sensibilis vel aperta. Sed doctrînâ quî speciem scrûtâtur in omnî, ut speciê gluptâ nâtûram dêtegat ipsam, est hominî similis quî caepis cortice abreptô plênê ex corticibus crêdit consistere caepe, |
| 30 | nec, quotquot lacrimîs fûsîs, nucleum videt ullum. Quem negligentia dîvîsâs ignoscere partês mundî poscit, sed mundum tôtum sinit ûnâ mente haurîre aequâ, sîc praecipitî simulâre ille potest, morsû mordax fortasse vorântî |
| 35 | amplô caepe, scîtâ hauddum parte interiôre. Cûr, igitur, gentês nôn doctrîna adlicit omnês? Quam negligentia tûtior est, tôtô neque tactô atque perîclô nôn aditô; num caepe edit ecquis? Sed dûcente Viâ nôs caepia nôvimus esse |
| 40 | esse Viâlia, nôn alia atque Vidâlia, dulce. |
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Unlike Ovid, I do not state that everything was Chaos, but instead, just as the bed, mouth, and banks, even when the stream is absent, may be seen in the land, the Way comes before the thing. the Way is simple, even if |
| 5 | all the aimless thing are made into the Universe with the Way. The Way draws up no plan, yet the earth and the sky follow the Way's course. If a king were to try to compel the Way for his own advantage, his kingdom would soon fall. Yet the lowest farmer |
| 10 | does not steal his daily bread and the other gifts of the Way, nor does he loot the Way with iron and fire, but by wise sowing he eats the Way's food. But I was speaking of the parent and founder of all. Having heard these things, a thinking person could believe |
| 15 | that the Way is divine, if the Way was not well known to that one. The gods above, clearly visible in the world, hide the lighter signs of the Way, from the people's perception, just as no traces of the worm who made the dirt, once a huge giant has walked through, |
| 20 | will be found on the shore that has been so altered. How, it is therefore asked, to know such a small Way? The Way is small, but the deeds of the Way may be seen everywhere. Here, it moves every atom, there, the measureless stars. Thus, there are two methods, science and ignorance, |
| 25 | by which the Way is made perceptible and open. But the one that with science examines the appearance in everything, in order to see its very nature when the appearance has been peeled off, is like the person who, when an onion is peeled, believes that the onion consists entirely of peels, |
| 30 | nor, however many tears are shed, does that one find any center. The one whom ignorance allows to disregard the separate parts of the world, but allows to take in the entire world at one time with a level mind, thus is able to imitate the headstrong one, devouring with great bites a possibly |
| 35 | biting onion, when the inside is still unknown. Why, therefore, does science not attract all people? It is safer than ignorance, neither touching the whole or facing the danger; does anyone just eat an onion? But we know that with the Way in the lead, |
| 40 | to eat the Way's onions, not unlike Vidalia's, is sweet. |
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Hîs in Aquîs Sulis antîquîs ôrâstis egentês; Dônane quae legimus dê Sule surpta iacent? |
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In these, Sul's ancient waters, you needy ones prayed; Do the gifts we read lie there stolen from Sul? |
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Laus brevitâtis inest mihi. Scrîbere pergere nôlô. |
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Praise of brevity is in me. I do not want to go on writing. |