| Note 0 |
We may learn from the Scriptures, if we cannot see Nature, that there was a dark Abyss, and in the Center of it the Spirit of God working, and moving it self upwards towards the Circumference. Gen. 1. 2. and not upon the Surface, as the Modern translate it. For God produced the World and all things out of Himself, and therefore is the Center of all things; from which all things flow to the Circumference. Now, when this Spirit had thus moved it self for a while, or the space of the first Night (which we suppose of 12 Hours, for the World was created about the first Equinoxe) and had met and gathered in sufficient quantity to supply the space of it, about the bounds and Limits which God hath set to this World, stopping there, it concentred; and by this Concentration, which was the Word, fiat Lux; (for God's Word is His Power, Act and Will, as I said) it broke out into a Light, or shined out of Darkness, 2 Cor. 4. 6. as the Lightning doth yet now out of the thick and dark Clouds, and became the Light it self. But before it concentred, whilst it was yet in Motion, or moving, it was Fire. The Fire being nothing but the Spirit in Motion; and moving towards its end, which is the same as the End of Nature, to wit, The Light, or the Manifestation: The Light being, saith St. Paul, Eph. 5. 13. the only Thing manifest, that is to say, the same thing as God's Manifestation. (St. Paul ' s Words are; All that is manifest is Light, and not all that which makes manifest, as they do misconstrue it) the only diffusive Thing, and fit to communicate, or to manifest the Good. And we never see any Heat or Fire produced but by Motion of Spirits; as by filing in Iron, rubbing in Wood (viz. two Sticks of Wood together) fermentation in Liquors in moist Herbs, and in wet Hay. From Fire, when it attains the Light and the liberty (after flying confertim, and meeting and gathering together into some space) it turns to a Blaze or Flame; when it hath dissipated the Darkness, or dark Vehicle of Smoak which it raiseth with; and brought both Extreams, that is, both it self and the Water, to a Harmonious Temper; For it is the Harmony and Anatical mixture of the two great Contraries, to wit: Fire and Water, that by the Concentration of one, and Dissipation of the other, form the Light. Amicitia contrariorum & dissimilium commixtio Lumen constituunt, illustratum ab actu Dei; That is by his Word, which concentred in a point the Spirit that ascended. That the Light is produced by Concentration appears from small Eyes which see better than full and prominent ones: And from the burning Glasses that make it by concentring again the diffused Beams, and reflecting them upon some Combustible Matter, whose Moisture is not so much bound up as is that in Metals; and so lays more exposed to the Action of those Beams, than that in the burning Glass. And by the just Proportion of Fire and of Water, appears, from that no Fire can burn or produce a Flame, when no Air, which is full of moist Vapours, can come to it; or where the Moisture abounds, and the Spirit is not able to dissipate the Vapour, and to dry up the Moisture. This same Spirit, I say, having obtained its end, (the Light, and the Liberty from the Bounds of the Vapour which it had elevated) and continuing its Course or Motion out of the space, where the Flame or the Light shines, turns again to a Spirit, flows out in the Form of Beams, which any Body may feel; and by expanding again in ampliorem Autam then the space the Flame was in, becomes again invisible: but, as conveying with it the Impression of the Light, of a more beneficent and vivifying Nature than at first when it reflowed, and moved towards the Sun. And those Beams are but the same in Substance as the Light is; or as it was in the light, and when it moved to it: being the same in Substance, not in Form and Consistence, in the Light as out of it; the Substance being not new, nor changed from what it was centrally, or in it self; but putting on divers Shapes, or the three Faces of three several Phoenomenons; or appearing in the Form of Fire, Light and Spirit; all three different from that of the Spirit in the deep, consider'd as not moving, or as yet in the Center of the Deep; or as in God in the still Eternity, before he moved himself: and distinct from each other: The Light, as I have said, being of a gentle, meek, comforting, and refreshing, and vivifying Nature; whereas that of the Spirit (whilst it moves towards the light, and is deprived of it) is to be a dark Fire, consuming and causing Wo; cold and sharp, austere and fierce, like that of a corroding bitter Frost in a dark Night; of Lapis infernalis, the Gangrene, Aqua fortis, and of Ignis Gehennae, that gnaws, corrodes, stings and shutes, like the Worm that never dies, and a sore Boil not yet ripe, and makes one die Raving mad. The Fire of Hell is cold and burning without shining; as appears from that Christ saith, it causeth gnashing of Teeth, and is in outer Darkness. Matth. 8. 12. 21. Next in the little World, Man. Respice, saith Trismegiste, when thou wilt conceive something of God as Father of all, Quid tibi accidat generare volenti. First, when a Man is in Love, he becomes pensive and dark, from his Lust that obscures him; for Lust being attractive and binding; (the astringent or attractive quality coming only from the Lust or the longing in nature, as may be seen in Acids, which coagulate, because they are of an esurine or desirous quality, whence Corporification or Terrification comes; and whence the Earth, as having most of this bodyfying or astringent quality, draws the needle in the Compass, and by attracting of it, causeth its variation Eastward in the Northern Seas, as being there, on that side, larger than towards the West; and Westward, beyond the Line, upon the Coast of Brazil; the Earth being larger there on that side, than in Africk.) I say, that Lust being astringent or attractive, draws or attracts together, and condenseth in the Mind the Spiritual Idea of the Thing lusted after, and fills up the Mind with it, which becomes adumbrated or darkned as the Sunshine by the interposition of that which casts a shadow: at the same time, the Spirits moving in the darkned deep towards the Parts and Organs proper to Generation, kindle and make in that party the Dark state of the Father of the Light, and gathering in sufficient quantity, break out by concentration, when the Parts can hold no more, and can hold out no longer, into a Light, Flash or Flame; fit Lux: The Son or the Seed comes forth with Delight and Joy, a sign that the Son is Born. The Pulchrum and the Bonum, to be good and delightful, being the Nature Essence and Property of the Light. The Pleasure in begetting is a relick of the Light, and the Good of Paradise. Col. 1. 12. Then this same Son, Flash or Seed, turning to Spirit again, becomes a thin Breath or Steam, that steams from that place or part which the Flash did break out in, into that Cell of the Womb where the Conception is made; leaving behind it the Sperm or the gross part of the Seed; for it comes out afterwards, which is a demonstration it went not in with the steam; for that Cell shuts close upon't, and doth not open again till the time of bringing forth. In the Womb that same steam is, by the binding quality of the Spirit of the Male, coagulated like Cheese, Job. 10. 20. and becomes the Fruit or Son, tho' it was the Son before, as soon as the Flesh appear'd: For it is the Son as soon as it becomes Prolifick, not because 'tis in the Womb, the Womb receiving it not, and yielding no Fruit or Son, except it be such before it steams or comes into it: And it becomes Prolifick in the Falsh when both the Male and Female Flash together, and when the Spirits of both Joyn and Ʋnite in the Flash: So that it becomes the Son from that very place in Man where the Flash or Light is made, whilst it is yet in the Man. (Note, that the Male and Female in that act make but one Man) before it gets in the Womb. All the while this last Spirit which gives life unto the Son, and is become his Spirit, being the same as moved in the Deep of the Parents, and brake out into a Flash, and in the form of a steam got in the Cell of the Womb. The same, whilst in the Father, moving to Generation, as whilst flashing, steaming out, and getting into the Womb; and at, whilst animating, and vivifying the Son. Thus remaining Father Son and Spirit at the same time, and always the same Spirit in substance, and the same thing, tho' passing through three divers Steps Degrees and Forms or States. Man being not wholly made and formed out of this World, but partly from above it, hath an Image of God more than all other worldly things, to wit, the Ʋnderstanding and the Will, and the Courage or Power to act and do: which three are actuated, rectifyed and reformed by one and the same Spirit, to wit; by the Comforter or the Power from on High, that giveth Ʋnderstanding and Strength to know and act by, enlightning and directing those three Faculties in Man: The Ʋnderstanding to Know, the Will to Chuse or refuse, and the Power to perform and reduce into Practice that thing, the Ʋnderstanding knows and discerns to be good, and the Will chuseth for such. As the Faculties in Man, so in God the Attributes, not only the Trinity, but his Omnipotency and All-sufficiency, Eternity, &c. come from one Central Spirit, and the same Might and Power, exerting it self like Beams, reflected several ways. And lastly, in Plants, and Stones, Minerals and Vegetables, we may observe the same thing. First a Potential Fire and Might mixed with Water, whence their Body comes to be: for both Stones and Minerals yield this fire by striking, and Plants by fermentation: which Might, Fire or Spirit produceth in that Body a Sap, a Marrow or Oyl which is their Light and vertue; the Chymists call it Essence, and those Oyls Essential Oyls: And thirdly they yield a Smell and Taste, which is the Spirit resulting from the two first, and by which they Spring, and grow and yield their Fruit or Vertue, which last, is not different from the first, that gives them life, and forms their Sap and Body. It appears from rotten Apples which smell strongest when they are a rotting or corrupting, and from Sweet smelling Flowers, that yield no Essential Oyl when they have lost their Odour; that this smell is their Virtue, and the same as gave them life, and made them to grow and Spring, since they decay and perish as soon as they have lost it. When you hold your hand over the Flame of a Stick or Candle, you feel the Beams or Spirit coming from the Flame or Light, which came first into the Flame from the dark lump of the stick, or of the Fat or Tallow, and gave the Stick or Tallow both its body and its life; and so is the very same in the Stick and in the Flame, as you feel warming your hand, going from the light or flame into the Air, whence it came, into the Sap of the Tree, and into the stick and Flame, making a Flux and Reflux of one and the same Spirit, from all things into the Air, and the Sun, and other Flames, and from the Sun back again into the Air, and all things upon Earth, to give them life, and so an Eternal Chain, a perpetual Motion, and Circulation of life. |
We may Learn from the Scriptures, if we cannot see Nature, that there was a dark Abyss, and in the Centre of it the Spirit of God working, and moving it self upward towards the Circumference. Gen. 1. 2. and not upon the Surface, as the Modern translate it. For God produced the World and all things out of Himself, and Therefore is the Centre of all things; from which all things flow to the Circumference. Now, when this Spirit had thus moved it self for a while, or the Molle of the First Night (which we suppose of 12 Hours, for the World was created about the First Equinox) and had met and gathered in sufficient quantity to supply the Molle of it, about the bounds and Limits which God hath Set to this World, stopping there, it concentred; and by this Concentration, which was the Word, fiat Lux; (for God's Word is His Power, Act and Will, as I said) it broke out into a Light, or shined out of Darkness, 2 Cor. 4. 6. as the Lightning does yet now out of the thick and dark Clouds, and became the Light it self. But before it concentred, while it was yet in Motion, or moving, it was Fire. The Fire being nothing but the Spirit in Motion; and moving towards its end, which is the same as the End of Nature, to wit, The Light, or the Manifestation: The Light being, Says Saint Paul, Ephesians 5. 13. the only Thing manifest, that is to say, the same thing as God's Manifestation. (Saint Paul ' s Words Are; All that is manifest is Light, and not all that which makes manifest, as they do misconstrue it) the only diffusive Thing, and fit to communicate, or to manifest the Good. And we never see any Heat or Fire produced but by Motion of Spirits; as by filing in Iron, rubbing in Wood (viz. two Sticks of Wood together) fermentation in Liquors in moist Herbs, and in wet Hay. From Fire, when it attains the Light and the liberty (After flying confertim, and meeting and gathering together into Some Molle) it turns to a Blaze or Flame; when it hath dissipated the Darkness, or dark Vehicle of Smoke which it Raiseth with; and brought both Extremes, that is, both it self and the Water, to a Harmonious Temper; For it is the Harmony and Anatical mixture of the two great Contraries, to wit: Fire and Water, that by the Concentration of one, and Dissipation of the other, from the Light. Amicitia Contrary & dissimilium commixtio Lumen constituunt, illustratum ab Acts Dei; That is by his Word, which concentred in a point the Spirit that ascended. That the Light is produced by Concentration appears from small Eyes which see better than full and prominent ones: And from the burning Glasses that make it by concentring again the diffused Beams, and reflecting them upon Some Combustible Matter, whose Moisture is not so much bound up as is that in Metals; and so lays more exposed to the Actium of those Beams, than that in the burning Glass. And by the just Proportion of Fire and of Water, appears, from that no Fire can burn or produce a Flame, when no Air, which is full of moist Vapours, can come to it; or where the Moisture abounds, and the Spirit is not able to dissipate the Vapour, and to dry up the Moisture. This same Spirit, I say, having obtained its end, (the Light, and the Liberty from the Bounds of the Vapour which it had elevated) and Continuing its Course or Motion out of the Molle, where the Flame or the Light shines, turns again to a Spirit, flows out in the From of Beams, which any Body may feel; and by expanding again in ampliorem Autam then the Molle the Flame was in, becomes again invisible: but, as conveying with it the Impression of the Light, of a more beneficent and vivifying Nature than At First when it reflowed, and moved towards the Sun. And those Beams Are but the same in Substance as the Light is; or as it was in the Light, and when it moved to it: being the same in Substance, not in From and Consistence, in the Light as out of it; the Substance being not new, nor changed from what it was centrally, or in it self; but putting on diverse Shapes, or the three Faces of three several Phoenomenons; or appearing in the From of Fire, Light and Spirit; all three different from that of the Spirit in the deep, considered as not moving, or as yet in the Centre of the Deep; or as in God in the still Eternity, before he moved himself: and distinct from each other: The Light, as I have said, being of a gentle, meek, comforting, and refreshing, and vivifying Nature; whereas that of the Spirit (while it moves towards the Light, and is deprived of it) is to be a dark Fire, consuming and causing Woe; cold and sharp, austere and fierce, like that of a corroding bitter Frost in a dark Night; of Lapis Infernal, the Gangrene, Aqua fortis, and of Ignis Gehenna, that gnaws, corrodes, stings and shutes, like the Worm that never die, and a soar Boil not yet ripe, and makes one die Raving mad. The Fire of Hell is cold and burning without shining; as appears from that christ Says, it Causes gnashing of Teeth, and is in outer Darkness. Matthew 8. 12. 21. Next in the little World, Man. Respice, Says Trismegiste, when thou wilt conceive something of God as Father of all, Quid tibi accidat generare volenti. First, when a Man is in Love, he becomes pensive and dark, from his Lust that obscures him; for Lust being Attractive and binding; (the astringent or Attractive quality coming only from the Lust or the longing in nature, as may be seen in Acids, which coagulate, Because they Are of an esurine or desirous quality, whence Corporification or Terrification comes; and whence the Earth, as having most of this bodyfying or astringent quality, draws the needle in the Compass, and by attracting of it, Causes its variation Eastward in the Northern Seas, as being there, on that side, larger than towards the West; and Westward, beyond the Line, upon the Coast of Brazil; the Earth being larger there on that side, than in Africa.) I say, that Lust being astringent or Attractive, draws or attracts together, and condenseth in the Mind the Spiritual Idea of the Thing lusted After, and fills up the Mind with it, which becomes adumbrated or darkened as the Sunshine by the interposition of that which Cast a shadow: At the same time, the Spirits moving in the darkened deep towards the Parts and Organs proper to Generation, kindle and make in that party the Dark state of the Father of the Light, and gathering in sufficient quantity, break out by concentration, when the Parts can hold no more, and can hold out no longer, into a Light, Flash or Flame; fit Lux: The Son or the Seed comes forth with Delight and Joy, a Signen that the Son is Born. The Pulchrum and the Bonum, to be good and delightful, being the Nature Essence and Property of the Light. The Pleasure in begetting is a relic of the Light, and the Good of Paradise. Col. 1. 12. Then this same Son, Flash or Seed, turning to Spirit again, becomes a thin Breath or Steam, that steams from that place or part which the Flash did break out in, into that Cell of the Womb where the Conception is made; leaving behind it the Sperm or the gross part of the Seed; for it comes out afterwards, which is a demonstration it went not in with the steam; for that Cell shuts close upon't, and does not open again till the time of bringing forth. In the Womb that same steam is, by the binding quality of the Spirit of the Male, coagulated like Cheese, Job. 10. 20. and becomes the Fruit or Son, though it was the Son before, as soon as the Flesh appeared: For it is the Son as soon as it becomes Prolific, not Because it's in the Womb, the Womb receiving it not, and yielding no Fruit or Son, except it be such before it steams or comes into it: And it becomes Prolific in the Falsh when both the Male and Female Flash together, and when the Spirits of both Join and Ʋnite in the Flash: So that it becomes the Son from that very place in Man where the Flash or Light is made, while it is yet in the Man. (Note, that the Male and Female in that act make but one Man) before it gets in the Womb. All the while this last Spirit which gives life unto the Son, and is become his Spirit, being the same as moved in the Deep of the Parents, and brake out into a Flash, and in the from of a steam god in the Cell of the Womb. The same, while in the Father, moving to Generation, as while flashing, steaming out, and getting into the Womb; and At, while animating, and vivifying the Son. Thus remaining Father Son and Spirit At the same time, and always the same Spirit in substance, and the same thing, though passing through three diverse Steps Degrees and Forms or States. Man being not wholly made and formed out of this World, but partly from above it, hath an Image of God more than all other worldly things, to wit, the Ʋnderstanding and the Will, and the Courage or Power to act and do: which three Are actuated, rectified and reformed by one and the same Spirit, to wit; by the Comforter or the Power from on High, that gives Ʋnderstanding and Strength to know and act by, enlightening and directing those three Faculties in Man: The Ʋnderstanding to Know, the Will to Choose or refuse, and the Power to perform and reduce into Practice that thing, the Ʋnderstanding knows and discerns to be good, and the Will chooseth for such. As the Faculties in Man, so in God the Attributes, not only the Trinity, but his Omnipotency and All-sufficiency, Eternity, etc. come from one Central Spirit, and the same Might and Power, exerting it self like Beams, reflected several ways. And lastly, in Plants, and Stones, Minerals and Vegetables, we may observe the same thing. First a Potential Fire and Might mixed with Water, whence their Body comes to be: for both Stones and Minerals yield this fire by striking, and Plants by fermentation: which Might, Fire or Spirit Produceth in that Body a Sap, a Marrow or Oil which is their Light and virtue; the chemists call it Essence, and those Oils Essential Oils: And Thirdly they yield a Smell and Taste, which is the Spirit resulting from the two First, and by which they Spring, and grow and yield their Fruit or Virtue, which last, is not different from the First, that gives them life, and forms their Sap and Body. It appears from rotten Apples which smell Strongest when they Are a rotting or corrupting, and from Sweet smelling Flowers, that yield no Essential Oil when they have lost their Odour; that this smell is their Virtue, and the same as gave them life, and made them to grow and Spring, since they decay and perish as soon as they have lost it. When you hold your hand over the Flame of a Stick or Candle, you feel the Beams or Spirit coming from the Flame or Light, which Come First into the Flame from the dark lump of the stick, or of the Fat or Tallow, and gave the Stick or Tallow both its body and its life; and so is the very same in the Stick and in the Flame, as you feel warming your hand, going from the Light or flame into the Air, whence it Come, into the Sap of the Tree, and into the stick and Flame, making a Flux and Reflux of one and the same Spirit, from all things into the Air, and the Sun, and other Flames, and from the Sun back again into the Air, and all things upon Earth, to give them life, and so an Eternal Chain, a perpetual Motion, and Circulation of life. |
pns12 vmb vvi p-acp dt n2, cs pns12 vmbx vvi n1, cst a-acp vbds dt j n1, cc p-acp dt n1 pp-f pn31 dt n1 pp-f np1 vvg, cc vvg pn31 n1 av-j p-acp dt n1. np1 crd crd cc xx p-acp dt n1, c-acp dt j vvi pn31. p-acp np1 vvd dt n1 cc d n2 av pp-f px31, cc av vbz dt n1 pp-f d n2; p-acp r-crq d n2 vvb p-acp dt n1. av, c-crq d n1 vhd av vvn pn31 n1 p-acp dt n1, cc dt n1 pp-f dt ord n1 (r-crq pns12 vvb pp-f crd n2, p-acp dt n1 vbds vvn p-acp dt ord n1) cc vhd vvn cc vvn p-acp j n1 pc-acp vvi dt n1 pp-f pn31, p-acp dt n2 cc n2 r-crq np1 vhz vvn p-acp d n1, vvg a-acp, pn31 vvd; cc p-acp d n1, r-crq vbds dt n1, n1 fw-la; (p-acp npg1 n1 vbz po31 n1, n1 cc n1, c-acp pns11 vvd) pn31 vvd av p-acp dt n1, cc vvd av pp-f n1, crd np1 crd crd p-acp dt n1 vdz av av av pp-f dt j cc j n2, cc vvd dt n1 pn31 n1. p-acp a-acp pn31 vvd, cs pn31 vbds av p-acp n1, cc vvg, pn31 vbds n1. dt n1 vbg pix cc-acp dt n1 p-acp n1; cc vvg p-acp po31 n1, r-crq vbz dt d p-acp dt vvb pp-f n1, pc-acp vvi, dt n1, cc dt n1: dt n1 vbg, vvz n1 np1, np1 crd crd dt j n1 j, cst vbz pc-acp vvi, dt d n1 c-acp npg1 n1. (n1 np1 ' ng1 n2 vbr; d cst vbz j vbz j, cc xx d d r-crq vvz j, c-acp pns32 vdb vvi pn31) dt j j n1, cc j pc-acp vvi, cc pc-acp vvi dt j. cc pns12 av-x vvi d n1 cc n1 vvn cc-acp p-acp n1 pp-f n2; c-acp p-acp vvg p-acp n1, vvg p-acp n1 (n1 crd vvz pp-f n1 av) n1 p-acp n2 p-acp j n2, cc p-acp j n1. p-acp n1, c-crq pn31 vvz dt n1 cc dt n1 (c-acp vvg av, cc n1 cc vvg av p-acp d n1) pn31 vvz p-acp dt n1 cc n1; c-crq pn31 vhz vvn dt n1, cc j n1 pp-f n1 r-crq pn31 vvz p-acp; cc vvd d n2-jn, cst vbz, d pn31 n1 cc dt n1, p-acp dt j vvi; c-acp pn31 vbz dt n1 cc j n1 pp-f dt crd j n2-jn, pc-acp vvi: n1 cc n1, cst p-acp dt n1 pp-f crd, cc n1 pp-f dt n-jn, p-acp dt n1. np1 fw-la cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; cst vbz p-acp po31 n1, r-crq vvd p-acp dt n1 dt n1 cst vvd. cst dt n1 vbz vvn p-acp n1 vvz p-acp j n2 r-crq vvb jc cs j cc j-jn pi2: cc p-acp dt j-vvg n2 cst vvb pn31 p-acp vvg av dt j-vvn n2, cc vvg pno32 p-acp d j n1, rg-crq n1 vbz xx av av-d vvn a-acp a-acp vbz d p-acp n2; cc av vvz av-dc vvn p-acp dt n1 pp-f d n2, cs cst p-acp dt j-vvg n1. cc p-acp dt j n1 pp-f n1 cc pp-f n1, vvz, p-acp cst dx n1 vmb vvi cc vvi dt n1, c-crq dx n1, r-crq vbz j pp-f j n2, vmb vvi p-acp pn31; cc c-crq dt n1 vvz, cc dt n1 vbz xx j pc-acp vvi dt n1, cc pc-acp vvi a-acp dt n1. d d n1, pns11 vvb, vhg vvn po31 n1, (dt n1, cc dt n1 p-acp dt n2 pp-f dt n1 r-crq pn31 vhd vvn) cc vvg po31 n1 cc n1 av pp-f dt n1, c-crq dt n1 cc dt n1 vvz, vvz av p-acp dt n1, vvz av p-acp dt n1 pp-f n2, r-crq d n1 vmb vvi; cc p-acp vvg av p-acp fw-la fw-la av dt n1 dt n1 vbds p-acp, vvz av j: cc-acp, c-acp vvg p-acp pn31 dt n1 pp-f dt n1, pp-f dt av-dc j cc j-vvg n1 cs p-acp ord c-crq pn31 vvd, cc vvn p-acp dt n1 cc d n2 vbr p-acp dt d p-acp n1 p-acp dt n1 vbz; cc c-acp pn31 vbds p-acp dt n1, cc c-crq pn31 vvd p-acp pn31: vbg dt d p-acp n1, xx p-acp n1 cc n1, p-acp dt j c-acp av pp-f pn31; dt n1 vbg xx j, ccx vvn p-acp r-crq pn31 vbds av-j, cc p-acp pn31 n1; cc-acp vvg p-acp j vvz, cc dt crd n2 pp-f crd j npg1; cc vvg p-acp dt n1 pp-f n1, j cc n1; d crd j p-acp d pp-f dt n1 p-acp dt j-jn, vvn c-acp xx vvg, cc c-acp av p-acp dt n1 pp-f dt j-jn; cc c-acp p-acp np1 p-acp dt j n1, c-acp pns31 vvd px31: cc j p-acp d n-jn: dt n1, c-acp pns11 vhb vvn, vbg pp-f dt j, j, vvg, cc vvg, cc vvg n1; cs d pp-f dt n1 (cs pn31 vvz p-acp dt n1, cc vbz vvn pp-f pn31) vbz pc-acp vbi dt j n1, vvg cc vvg n1; j-jn cc j, j cc j, av-j d pp-f dt j-vvg j n1 p-acp dt j n1; pp-f fw-la fw-la, dt n1, fw-la fw-la, cc pp-f fw-la np1, cst vvz, vvz, n2 cc n2, av-j dt n1 cst av-x vvz, cc dt n1 vvb xx av j, cc vvz pi vvb vvg j. dt n1 pp-f n1 vbz j-jn cc j-vvg p-acp vvg; c-acp vvz p-acp cst np1 vvz, pn31 vvz vvg pp-f n2, cc vbz p-acp j n1. np1 crd crd crd ord p-acp dt j n1, n1 fw-la, vvz np1, c-crq pns21 vm2 vvi pi pp-f np1 p-acp n1 pp-f d, fw-la fw-la n1 fw-la fw-la. ord, c-crq dt n1 vbz p-acp n1, pns31 vvz j cc j, p-acp po31 n1 cst vvz pno31; c-acp n1 vbg j cc vvg; (dt j cc j n1 vvg av-j p-acp dt n1 cc dt n1 p-acp n1, c-acp vmb vbi vvn p-acp n2, r-crq vvb, c-acp pns32 vbr pp-f dt j cc j n1, c-crq n1 cc n1 vvz; cc c-crq dt n1, c-acp vhg av-ds pp-f d j-vvg cc j n1, vvz dt n1 p-acp dt n1, cc p-acp vvg pp-f pn31, vvz po31 n1 av p-acp dt j n2, c-acp vbg a-acp, p-acp d n1, jc cs p-acp dt n1; cc av, p-acp dt n1, p-acp dt n1 pp-f np1; dt n1 vbg jc zz p-acp d n1, cs p-acp np1.) pns11 vvb, cst n1 vbg j cc j, vvz cc vvz av, cc vvz p-acp dt n1 dt j n1 pp-f dt n1 vvd a-acp, cc vvz a-acp dt n1 p-acp pn31, r-crq vvz vvn cc vvn p-acp dt n1 p-acp dt n1 pp-f d r-crq vvz dt n1: p-acp dt d n1, dt n2 vvg p-acp dt j-vvn j-jn p-acp dt n2 cc n2 j p-acp n1, vvb cc vvi p-acp d n1 dt j n1 pp-f dt n1 pp-f dt n1, cc vvg p-acp j n1, vvb av p-acp n1, c-crq dt n2 vmb vvi av-dx av-dc, cc vmb vvi av av-dx av-jc, p-acp dt n1, n1 cc n1; vvn fw-la: dt n1 cc dt n1 vvz av p-acp n1 cc n1, dt n1 cst dt n1 vbz vvn. dt np1 cc dt fw-la, pc-acp vbi j cc j, vbg dt n1 n1 cc n1 pp-f dt n1. dt n1 p-acp vvg vbz dt n1 pp-f dt n1, cc dt j pp-f n1. np1 crd crd cs d d n1, n1 cc n1, vvg p-acp n1 av, vvz dt j n1 cc n1, cst n2 p-acp d n1 cc n1 r-crq dt n1 vdd vvi av p-acp, p-acp d n1 pp-f dt n1 c-crq dt n1 vbz vvn; vvg p-acp pn31 dt n1 cc dt j n1 pp-f dt n1; p-acp pn31 vvz av av, r-crq vbz dt n1 pn31 vvd xx p-acp p-acp dt n1; p-acp d n1 vvz av-j p-acp|pn31, cc vdz xx vvi av p-acp dt n1 pp-f vvg av. p-acp dt n1 cst d n1 vbz, p-acp dt vvg n1 pp-f dt n1 pp-f dt n-jn, vvn av-j n1, n1. crd crd cc vvz dt n1 cc n1, cs pn31 vbds dt n1 a-acp, c-acp av c-acp dt n1 vvd: c-acp pn31 vbz dt n1 c-acp av c-acp pn31 vvz n1, xx c-acp pn31|vbz p-acp dt n1, dt n1 vvg pn31 xx, cc vvg dx n1 cc n1, c-acp pn31 vbb d c-acp pn31 n2 cc vvz p-acp pn31: cc pn31 vvz n1 p-acp dt jp c-crq av-d dt j-jn cc j-jn n1 av, cc c-crq dt n2 pp-f d vvb cc vvi p-acp dt n1: av cst pn31 vvz dt n1 p-acp d j n1 p-acp n1 c-crq dt n1 cc n1 vbz vvn, cs pn31 vbz av p-acp dt n1 (n1, cst dt j-jn cc j-jn p-acp d n1 vvi p-acp crd n1) c-acp pn31 vvz p-acp dt np1 av-d dt n1 d ord n1 r-crq vvz n1 p-acp dt n1, cc vbz vvn po31 n1, vbg dt d c-acp vvd p-acp dt j-jn pp-f dt n2, cc vvd av p-acp dt n1, cc p-acp dt n1 pp-f dt n1 vvn p-acp dt n1 pp-f dt np1 dt d, cs p-acp dt n1, vvg p-acp n1, c-acp cs vvg, vvg av, cc vvg p-acp dt n1; cc p-acp, cs vvg, cc vvg dt n1 av vvg n1 n1 cc n1 p-acp dt d n1, cc av dt d n1 p-acp n1, cc dt d n1, cs vvg p-acp crd j vvz n2 cc n2 cc n2. n1 vbg xx av-jn vvn cc vvn av pp-f d n1, cc-acp av p-acp p-acp pn31, vhz dt n1 pp-f np1 av-dc cs d j-jn j n2, pc-acp vvi, dt n1 cc dt n1, cc dt n1 cc n1 pc-acp vvi cc vdb: r-crq crd vbr vvn, vvn cc vvn p-acp crd cc dt d n1, pc-acp vvi; p-acp dt n1 cc dt n1 p-acp p-acp j, cst vvz n1 cc n1 pc-acp vvi cc vvi p-acp, n1 cc vvg d crd n2 p-acp n1: dt n1 pc-acp vvi, dt n1 p-acp vvb cc vvi, cc dt n1 pc-acp vvi cc vvi p-acp n1 cst n1, dt n1 vvz cc vvz pc-acp vbi j, cc dt n1 vvz p-acp d. p-acp dt n2 p-acp n1, av p-acp np1 dt n2, xx av-j dt np1, cc-acp po31 n1 cc n1, n1, av vvb p-acp crd np1 n1, cc dt d vmd cc n1, vvg pn31 n1 av-j n2, vvn j n2. cc ord, p-acp n2, cc n2, n2 cc n2-jn, pns12 vmb vvi dt d n1. np1 dt j n1 cc vmd vvn p-acp n1, c-crq po32 n1 vvz pc-acp vbi: c-acp d n2 cc n2 vvb d n1 p-acp vvg, cc n2 p-acp n1: r-crq vmd, n1 cc n1 vvz p-acp d n1 dt n1, dt n1 cc n1 r-crq vbz po32 n1 cc n1; dt n2 vvb pn31 n1, cc d n2 j n2: cc ord pns32 vvi dt n1 cc n1, r-crq vbz dt n1 vvg p-acp dt crd ord, cc p-acp r-crq pns32 vvb, cc vvi cc vvi po32 n1 cc n1, r-crq ord, vbz xx j p-acp dt ord, cst vvz pno32 n1, cc n2 po32 n1 cc n1. pn31 vvz p-acp j-vvn n2 r-crq vvb js c-crq pns32 vbr dt vvg cc vvg, cc p-acp j j-vvg n2, cst vvb dx j n1 c-crq pns32 vhb vvn po32 n1; cst d n1 vbz po32 n1, cc dt d c-acp vvd pno32 n1, cc vvd pno32 pc-acp vvi cc vvi, c-acp pns32 vvb cc vvi c-acp av c-acp pns32 vhb vvn pn31. c-crq pn22 vvb po22 n1 p-acp dt n1 pp-f dt n1 cc n1, pn22 vvb dt n2 cc n1 vvg p-acp dt n1 cc n1, r-crq vvd ord p-acp dt n1 p-acp dt j n1 pp-f dt n1, cc pp-f dt j cc n1, cc vvd dt n1 cc n1 av-d po31 n1 cc po31 n1; cc av vbz dt av d p-acp dt n1 cc p-acp dt n1, c-acp pn22 vvb vvg po22 n1, vvg p-acp dt n1 cc n1 p-acp dt n1, c-crq pn31 vvd, p-acp dt n1 pp-f dt n1, cc p-acp dt n1 cc n1, vvg dt n1 cc n1 pp-f crd cc dt d n1, p-acp d n2 p-acp dt n1, cc dt n1, cc j-jn n2, cc p-acp dt n1 av av p-acp dt n1, cc d n2 p-acp n1, pc-acp vvi pno32 n1, cc av dt j vvb, dt j n1, cc n1 pp-f n1. |
