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,ri (
ii
"
^^.
[*
BM 550
APR y
1S08
.N323 L4 1908
*i
ibn al-Fayyumi
BY
DAVID LEVINE,
Ph. D.
Copyright, 1907
1908.
NOTE
Very
little is
known
of the intellectual
life
of the
Jews
living
Southern Arabia. A good deal of their literature has perished, and their continuel struggles with poverty and oppression
have not been favorable to the developement of hterary activity.
The only attempts we know of to produce a systematic treatise
in
cognizes that a
number
still
remain unexplained.
vi
NOTE
common in printed works of this charbeen reversed, the pointed "Gimel" representing "Jim" and the unpointed representing "Ghain".
In establishing the text and in perfecting the translation,
both Dr. Levine and myself wish to acknowledge the assistance
given by Mr. I. Broyde, who has put his excellent knowledge
RICHARD GOTTHEIL.
TRANSLATOR'S INTRODUCTION
Jews probably
settled
in
Yemen
1175
times.
Biblical
in
The
who
fairly
thrust
itself
of a
that
in the
all
his people
embraced Judaism
and
his
paedia
"
realm
is
Jewish Encyclo-
His zeal
for
his
fall.
Having
heard of the persecutions of the Jews by the Byzantine emperors he retaliated by putting to death some Byzantine merchants who were travelling on business through Himyara. This
destroyed the trade of Yemen with Europe and involved Dhu
Nuwas in a war with the heathen king Aidug whose commercial interests
kingdom.
defeated
Soon, how-
pendency
of his
said, of his
forty chosen
./
INTRODUCTION
viii
unsuccessfully to prevent
fell
death to capture,
drowned."
in
for
his
Dhu
queen
into the
Preferring
rode into the sea and was
Dhu Nuwas
when
landing.
its
common
of history,
in
Mumin
name
in
Andalusia
of Israel he
in
1148.
was aided by
about to appear
Yemen.
The
''^
*
'
in
of incipency
INTRODUCTION
ix
Yellin
105.
p.
ERRATA
1. 4 development;
1. 5
attempt; I. 24 teems; p. xiii,
p. XV, 1. 33 the intensity; p. 2. 1. 28 occupies;
p. 3, I. 2 intel27 sanctuary; p. 4, 1. 23 correspond; p. 5, 1. 28 matters; p. 11,
1. 25 does not contain
p. 25, 1. 1 1 Tiberias
p. 26, 1. 18 betrothal
p. 27, 1. 32
Sh'moa; p. 30, note 5, 1. 11 nineteen; p. 31, note 12 Sprenger; p. 35, 1. 37
her; p. 37. 1. 29 knowledge, good deeds and generous hospitality.
This is
also expressed in the sentiment,
p. 38, 1. 30 is six hundred; p. 41, 1. 30 of
1.
whom;
32 following; p. 42, 1. 20 its extreme side; p. 44, 1. 8 logicians;
p. 47, 1. II prescience; p. 52, 1. 23 reveres; p. 53, 1. 10 eschews; p. 59, 1. 14
Shekhinah 1. 15 through; 1. 31 His; p. 61,1.3 iniquity; p. 63, 1. 15 wouldst
it would make
p. 64, 1. 3 of those
p. 69, note 3 particle
p. 76, 1. 19 comprehend p. 81, note I wrestled; Esau; p. 89, 1. 33 embellishment; p. 90, 1. 36
abandons p. 91, 1. 23 regardless p. 92, 1. 22 upon p. 96, 1. 15 but the eyes
of the unbehevers p. 104, 1. 36 judgments; p. 106, 1. 4 father; p. 107, 1. 9
unto the name; 1. 11 Law; p. 109, 1. 15 al-Lat
1. 20
directed; p. no, 1. 10
be apportioned; 1. 30 should come after 1. 32; p. 112, 1. 3 shall I; 1. 15
Hallewi
p. 119. note, male; p. 135, 1. 13 he that walketh without blame;
p. 138, 1. 6 we ask help.
p. V,
1.
II,
3 continual:
1.
150;
ligencies
1.
INTRODUCTION
II
The
Iggereth
whom Maimonides
addressed the
622 and that the calendar of Islam, being purely lunar, loses
eleven days for every solar year, we readily determine the date
461
14
of the poem 622
1069, evidently falling in the lifetime of Ibn Gebirol. Nathanel quotes that " Ishmael slew and
devastated for five hundred and fifty-nine years."^ This would
16=1165, almost a century after
set the date as 622-1-559
Hence
it
is
as no longer living
Nathanel
(of blessed
" the
Since the " Bustan" was written in 1165 and the Iggereth in
72 our author must have died within seven years after the
composition of his work. He probably lived in Sana'a as the
1 1
The sources
of the
*
^*
Bustan,
p.
71.
Lichtenberg:
Responsa of
Rambam
II., p.
i.
INTRODUCTION
xi.
works
of
no evidence to prove that Nathanel even knew of Ibn GebiFons Vitae or Joseph ibn Zaddik's Olam Katan. The
resemblances are due to the fact that all three authors had re-
is
rol's
ceived
it
life."
in the service of
Judaism.
The
light.
this practice of Mediaeval Jewish ethical and philosophical
cf. Bacher's Bibelexegese der Religionsp'iilosophen vor Maimtini.
Ibn Zaddik, Moses ibn Ezra and Bachya did likewise: Doctor, Ibn
Zaddik, p. 12.
'
The full text of the Ihwan as-Safa has been published in Bombay,
1303-1306 A. H. Beginning in 1865, Fr. Dieterici has published portions
of the text in Arabic and a condensed German translation of many of the
For details see Brockelmann, Gcschichte der Arabischcn Litetreatises.
rafnr. i. pp. 213 et seq.
*
Bustan, p. 2.
'
For
writers
*
INTRODUCTION
3UX
III
The
in the
Days
of
Nathanel
was
far
otherwise
thus in
escapes us."'
it
harmony with
The
that of our
spirit
own
of this education
times.
Under
was
brighter
and social conditions the splendor of Jewish achievements in Moorish Spain might have been rivalled by that in
South-western Arabia. But the sun of the Andalusian Jews
political
Some
inferred
'
Yemen.
may be
Bustan,
p.
67.
'
Bustan,
p. 30.
'
Bustan,
p. 30.
INTRODUCTION
xiii
God has vouchsafed unto man in the way of knowledge, enabling him to " evolve writing, the reading of books, the composiand commentaries, the cultivaand the study of history
according to years, genealogies, dynasties, and the conjunction
The statement of Maimonides in his epistle
of the planets."^
to the Jews of Lunel that the Jews of Yemen knew " httle of
the Talmud, being acquainted only with the Agadic exposition," is borne out by the general tenor of the Bustan whenever reference is made to the Talmud. These people were not
of the type of Rashi (1040-1150) for whom Judaism as represented by the Bible and the Talmud was the all in all; nor of
the type of Maimonides who would examine and interpret his
tion of verses, polite literature
'
Brethren of Sincerity.
the Bible, the Agadic portions of the Talmud, various Midrashim, the ceremonials of the faith, a few Jewish philosophical
works, the writings of poets and ascetics, and the elements
noted above, the higher education of the Yemenite Jew con-
sisted in a
application of this
and antitheses,
distinctions
an ultimate unity of
all
difference
must vanish
antithesis of thought
and
its
object.
He
all
From
Reason which
terrestial.
is
From
One emanated
all
the Universal
existents, celestial
and
Universal Soul, the origin and goal of the partial souls which
exist in the world of nature.
also
'
*
*
From
III., p.
492.
it
in
turn secondary or
INTRODUCTION
xiv
tri-dimensional matter,
i.
e.
Body.
Then
successively, one
from
abode
of the last
was the
The aspiration
way back to this
All-soul.
its
of the
human
The
source.
to
it was then understood, oflfered ample testimony
the soundness of these Neoplatonic, soul-satisfying teachings.
Under the sphere of the moon there exist minerals, plants, and
animals. The highest type of mineral is moss which partakes
world, as
life.
The noblest
species of the
plants
is
the ape which also belongs to the same class of creatures as man.
This transition from mineral to plant, from plant to lower
animal, and from the last to man suggested the inference that
in the
genus
man
their disciples.
all
things to return
to their sources."^
In imparting knowledge, a careful distinction was made between the exoteric and the esoteric. The latter was reserved
exclusively for the select few esteemed worthy of it and capable
/*;
Davidson,
p.
448.
INTRODUCTION
xv
of those
and
who
Mohammedan
Many
Christian
last
mote
Jeremiah
in
sitting at
by the
Talmud, Gittm
Contra Apion,
Dalalat
I,
ch.,
60b.
Bk
I,
ch. 22.
LXXII.
'.
'
Kusari
r
I,
Commentary, Gen.
63;
x.
I.
t^
aa
II, 66.
INTRODUCTION
xvi
They
upon the
intellectual
The
were
far reaching.
Europe was
in
another atmosphere.
won
It
is
supreme
in
the realm of
nature, Aristotle."
'
Jew.
them
tion.
'
history
must recognize
Summa
p.
I,
3
8.
ff.
INTRODUCTION
name
In the
"
The
of
secret of the
Him "who
Lord
is
In the
begin.
follow
God
souls,
the bodies.
originateth
createth
forms,
in eternity;
who
and produceth
He
free
from
omnipotence.
He
is
the Living
One who
Ps.
XCIV,
TO.
,''
Ps.
XXV,
14.
'
means
of the attributes.
Sura CXII.
3.
He
is
ascribed to
Him
and said
The
creation of
first
origin of
God
in his
outburst of praise
w^as the
Universal Intellect
the
life,
its
issued forth a perfect intelligence, underwas charged with all His creations
it
essence, which
and thus became the maker of everything made and the bearer
It was in a state of rest because of its
of everything borne.
perfection and completeness, but began to bestir itself out of
thanksgiving for the blessings it had received at the hands of
The Universal Intellect is referred to by the Holy
its Creator.
Scriptures in the passage,
in the begin-
remote past,
was brought forth;
in the
when he
its
was nevertheless
it
it
of its Creator
saith, " I was
it
Nch. TX, 5.
Proverbs VIII,
The
article "
*.
God."
Proverbs VIII,
30.
itself into
first
the
is
They
derived.
"
As
and
'^
From
old!*
of
Topheth
From
is
prepared of
old.'
Whence
Thou
didst turn
of man.'*
Some
is
of the learned
*>
Pirke Aboth V, i.
The
expression "authentic" indicates Islamic influence.
doctors of the law reduced the study of the authenticity
The
Mohammedan
of traditions to a science.
Is.
XXX.
7,3.
Jeremiah XVII,
Ps. XC, 2.
12; Pesachim 54a.
'*'
Ps.
LXXIL
17.
9.
be gathered
and God
and God
;'"'
God
said,
be luminaries,'**
etc.
and God
and God
said, 'Let
God
;'=*
said,
said,
'It
is
We
man who
in
is
when
get to
it
Thus, the
first
Wisdom
Sages Divine
is
used
and Eden
in the
is
the
Torah
as a
metonymy
creation,
first
which
is
for
and Garden
next to
it.
It
is
Gen.
I,
'
I.
idem 14.
" idem 18.
" We read
"
'
Gen.
I,
idem 20.
" idem 28.
in
Gen.
idem
24.
I, 6.
"
Idem
idem
26.
9.
"
idem
" idem
11.
29.
ative positions."
'
3.
their density, their lightnes and their rareness, so that they are
all
wisdom of their Creator and provmade them by his perfect wisdom and that
The second chapter shows that man is a microcosm, corresponding to the three worlds which preceded him in existence
the subtle, the light and the coarse.
The third chapter treats of the necessity of obeying God
privately and publicly, and of adoring Him outwardly and in-
wardly.
and godly
in this
world and
in the next.
The
fifth
world
great
wisdom
and the
all
and
creatures
like.
*
The study of the pure form the Torm apart from matter, the eternal substance which unlike other substances suffers no change was a part
of theological science. Cf. Propaedeutik, p. 24; Naturanschauung, p. 19.
According to Anthropologie, p. 39, the angels are forms abstracted from
matter.
Ps. 24.
"
Proverbs
IIT,
19.
6
The
may
he
come
speedily!
and
and
Messiah
God
hasten
it
Dwelling that
Ufe
and
it
eternity,
His creatures.
is
it
belongs Paradise,
all evil
i.
e.,
from
THE GARDEN OF
CHAPTER
is
WISDOiVL
I.
this
gate
is
God
and faith made firm. The service of God becomes comunmarred by trouble, unaffected by evil.
Know that the most eminent minds and the profoundest
reasoning have shown that the worlds, the higher and the lower,'
in their minute parts and in their magnitude, were originally
fected
plete,
Ps.
'
thing to create
to originate
itself,
its
own
For
essence/
if
of this
illustration
were as we
shifted their
universal.
is
find
them now
left
in
they were in
earliest
governed and conand that besides them there is One who originated them,
Avho prescribed what their conduct shall be, controls them by
His irreversible decree, and impressed upon them different
characteristics, e. g., heat in the sun and cold in the moon, and
likewise the characteristics of the stars and of the elements,
and the courses of the various planets, as we shall partially
mention in one of the chapters of this book, please God.
tainty, that they are creations, originated,
trolled,
it
other than
of causes,
is
itself,
we
and that
set
is
time nor
in place,
the
first
'
.'
will
great
ice.
One
and Single. He is too transcendent to be placed in the category of cause and effect, or qualified with such epithets as " producing " and " sending out emanations."
Since universal necessity establishes the existence of the
seeing that things could not
praise to His Glory!
possibly have created themselves it is made clear to us by
Creator
most convincing proof that the world not only has a Creator,
He is one in essence and not more than one, for
reason cannot grasp unity as less than one and not as more,"
the
but that
Among
is
the
firm in
and
its
construction.'
in opposition,
but
It
all of
contains
them are
many
things contrary
He
is
the Living
One
He
alone.
transcends
He
*
"
Bachya,
ch.
I,
Mutazilitic.
6.
Had
*
Bachya, ch. T, Sect. 7; Natnranschauung,
proof of the Mutakallimun: Dalalat, vol. ii, ch.
*
and
can
there been in the heavens or on earth gods be(heavens and earth) would have surely gone to ruin.
how
p.
163.
LXXV.
This
is
the
first
10
the creature be
to
its
compared
Originator,
God
is
all.
We
make
shall
And thou
shalt
Eternal
is
unto Him?'"
equal, and
"Unto whom
Me
compare
will
and we
ye liken
shall
Me
and make
be similar?"" and
Me
many
such.
of books on that
Rabbi Saadiah ben Joseph and others went into the
matter as profoundly as they could and "God does not
burden the soul beyond what it can bear,"' He being glorious, exalted, excellent, and enduring beyond the reach of
He imparts knowledge to
description and qualification.*
subject.
the
learned,
righteousness
wisdom
powerful,
to
righteous,
the
power
Cause
to
the
of the cause"
Giver of generous
gifts,
XL,
Deut. IV,
25.
Amanat
"
39.
'
Idem XL,
Tflem,
18.
val-Itikadat, p. III.
of the Universal Reason.
VI,
'
Idem,
Idem XLI,
'
God
is
XXXII,
Sura
39-
Isaiah,
5.
'
II, 286.
ii
and concealed.
He
is
all
things, and
Benign
and the Merciful. Such is His power, such His will. Truly
tongues are too dumb to describe Him, souls too feeble to
praise Him.
In this strain did a pious man commune: "O
Only anthroGod, Thou art exalted beyond expression!
Thou be conceived by those who call
popsychically' canst
upon Thee. Impossible is it to address Thee in any other way.
Seek we to imagine Thee suffering change we are void and
Hesitating to declare Thee either active or motionless the mind is at a standstill. Verily the path between negaPraised be the Cause of
tion and affirmation inspires fear."
bewildered.
They are
existing things!
divided into
excellent
intellects,
Him.
and bodies
light
and heavy.
its
Creator or the
invention
its
tingency, neither
the Majestic
is it
One
is
*
The usual translation of the Arabic term employed is anthroanthropopomorphic." The meaning of the term in the quotation is
concept of
osychic" which is the proper term to apply to the human
"
Belief,
p. 249.
The Philosophy of
God. a. The Duke of Argyll's
'
12
'
The
first
chapter
is
finished.
There follows
CHAPTER
H.
wisdom
and dost crown him with glory and honor. Thou causest him
to rule over the works of Thy hand. Thou puttest all things
under his feet: All sheep and oxen, the beasts of the field and
the fowl of the air, the fish of the sea and whatsoever passeth
through the paths of the sea.""
V/e shall carefully consider man with respect to all those
characteristics, circumstantial and essential, which in the eyes
"
The terms
form that
cess
is
and decay go
assumed by
called
decay was
und Naturphilasophic,
'
3.
Aristotle.
When the
a thing is superior to the one cast off, the proof
genesis; if inferior, decay.
genesis and
The study
the mediaeval substitute for chemistry.
Cf. Natwonschauting
is
genesis
p. 62.
b:ick
to
make him
a microcosm.
upon
we may
may
We
13
must there-
and the
internal
'
to the two.'
The
first,
cor-
resembles the
liver,
spirits of brutes.
The second,
the choleric
The
of angels.*
the world,
of the spleen
is
Compare Anthropologic,
human
the
XIX,
'
Job.
Propaedeutik,
26.
'
p.
IVeltsecle, pp.
p.
41.
25.
The jinns are wicked, corrupt souls, which formerly had bodies and
then discarded them. They are ignorant and unpurilied. They are blind
to the truth, deaf to what is right and dumb as regards noble language.
They roam about in the darkness of the sea of matter. Propaedeutik,
^
p.
72.
'
The angels are
They were originally
14
and the
testicles.
mak-
the
to this world
to come.
Now God has arranged all things in pairs' and placed in this
world many contraries, the various creations occuring in two's.
All that is proof that He is Absolute Unity, and not as
metaphorical
the unity of things originated, which is only
while His is real. He praised be He! is too exalted and
too perfect to be qualified by an epithet. All that we can predi-
*
Propacdcutik, p. 2. The old classification of the five senses was
rot native to the Jevi^s but reached them throuph the -science of the Arabs.
Saadiah could trace only four senses indicated in the Bible, and the same
can be said of Ibn Ezra in his commentary on Psalm CXV, 7. The Hebrew
language even lacked the word " sense." Cf. Die Sinne, p. 35.
'
Anthropologic, p. A- ' Idem. p. U; iVcUscelc, p. 21. * Anthropologie,
^Exodus vii, i and 2. "^Exodus xxxii, 16.
p. 4.
Him
is
human speech
that
is
He
is
15
utterly at a loss
how
One
we
instance
life
ugliness and beauty, sea and dry land, plain and mountain, un-
no one but
Likewise,
We
qualities
consist of
many
sets of contraries.
p.
2; Logik
und Psychologie,
p. 2,
i6
and hebetude,
17
and asceticism,
licentiousness
and undutifulness,
and partnership,
Thus, man's
He
and
his
time
parents,'
and moment
to the
three patriarchs
Abraham,
Isaac and
Jacob.
31a.
'Rosh Hashana.
The heads of the world (Zenith and Nadir and the regent theory (?)
Masudi's Meadows of Gold, p. 81, note.
*The Kedushah or sanctification refers to the proclamation of God
cf.
as thrice holy.
Is.
vi,
3.
i8
And
Men
good works
the
past,
one
dis-
is
another for
good works but not for knowledge a third for both knowledge
and good works; a fourth for neither knowledge nor good
;
works.^
of the
another has no position in this world, but there looms up before him a future world to which God causes him to take his
flight
a third acquires both, he is happy in this world and in
;
the other
and Capricorn,
divisions
day, week,
month and
year.
west wind, the east wind, the north wind and the south wand.^
Numbers are four: units, tens, hundreds, thousands.^ And
likewise men are of four kinds one masters the exoteric sciences
:
but not the esoteric one the esoteric but not exoteric one
both of them; and one neither of them. They correspond to
the four varieties of vegetation which God enjoined the children
of Israel to take in connection with the Feast of Tabernacles.
The palm branch has taste but no odor; the myrtle has odor
but no taste the citron, has both taste and odor and the wil;
According to the Thwan the three kinds of science are propaedeuPropaedeutical science
Wcltscclc, p. 2.
natural and theological:
includes the science of numbers and their computation, astronomy and
'
tical,
music.
Propacdcutik.
p.
Propacdcutik,
p.
4.
4.
Men
19
grow up
wicked
pious
th*^
the
fir
man who
child, of
forth wickedness."*
don
Likewise there are four kinds of parknown atonement. The kinds of obedi-
ence are four; and the kinds of sin four. The banned things
are of four kinds and occur in innumerable cases: the impure
thing that makes impure that which makes impure that which
;
was not impure; the impure which does not make impure;
and that which neither makes impure nor is impure. The clas" yibbom
sification by four holds good also in the case of
and "halizah," Thanksgiving ofifering oil, frankincense, oblation, and the first born for an inheritance and for the priest.
And Hkewise four, there are four fires the fire which eats and
drinks, the natural heat in animals the fire which neither eats
nor drinks, the fire common among mankind the fire which
drinks but does not eat, the heat in the bosom of the earth
and the fire which consumes but does not drink, the fire of the
:
surrounding
Likewise,
ether."
nature of the mineral, the vegetable, the animal and the angel.
Genesis and decay are characteristics which he shares with
Nutrition and growth are characteristics which he
minerals.
Sensation and motion are charshares with vegetable life.
which he shares with animal life. His angelic charare adoration and eternal life, for when he truly
serves God he does not die.'' Likewise the divisions of philosophy are four first, the disciplinary and propaedeutical second, natural science and anatomy; third, logic; fourth, theLikewise God, when creating the world called into
ology.*
existence four simple things, which are the basis of all composi-
acteristics
acteristics
2.
20
tions.
compounds are
fire, air,
Their
The learned
gives rise to heat, moisture, cold and dryness.
have written medical works dealing with the use of aromatic
roots. Their explanations are extensive and involve a science
Corresponding to these humours
that is well nigh limitless.
are the four sources of the soul's defects.
origin
treatment
far less readily than bodily ailments, unless one resorts to the
medicinal aromatic roots described by the prophets God bless
of very severe, tenacious
diseases
which
yield to
them.'
shameful doings.*
When
is
is
darkened and
Abraham
which
fell
ai
The
three of
nature of
fire,
Water
of four kinds
is
air,
:
is
the
"He
Vegetation
is
of four kinds
in
heap."^<*
wheat, barley, and the like; the nutritive and non-mediand the hke medicinal and non-nutritive,
aromatic roots among the dry grasses and non-medicinal and
e,
g.,
the
Law ;^^
be He!
and the
ment."
Holy One
five
appropriated to Himself in His universe ;^services which occur on the Fast Day of Atone-
Leviticus
XIII,
2.
Genesis
II,
ii,
13
and
14.
21.
Blessed
especially
man; and
the
22
And
and irregardless
its
multi-
self
increase.-
of the world f the six colors which God created in the world,
white, black, red, green, yellow and blue ;* the six orders
viz.
:
of the
Mishna
and the
Tosephta
the six
zodiacal signs which appear eternally above the earth and the
stars
the
left.'
And
its
full
it
zodiac
called
De
influence."
'The Ihwan
Propacdeutik,
if
p. 3.
we regard one
as the point,
line,
If
be multiplied by
it
^
'
= 25
itself
is
two as the
the sphere.
thus
25
25
Anthropologic,
Propacdeutik,
"Idem,
p. 91.
p.
p.
&
26.
p. 47,
*Gea
has
it
I.
that
six
Isaiah VI,
Naturanschauung,
p.
154.
completely religious.
of that
man
it
The seven
23
short
religion falls
The corporeal
and imagination,^
ing,
seeing,
The
smelling,
They correspond
ligence.2
touching,
Five of the
planets have ten mansions out of the twelve signs of the zodiac.
The two luminaries have two mansions, the moon ruling over
one of them the sign Leo being for the sun and Cancer for the
moon. Now, the ten mansions belonging to the five planets
are as follows to the planet Saturn belong the signs Capricorn
and Aquarius to the planet Jupiter the signs Sagittarius and
:
to the planet
Venus the
signs
channel of the
touch
in
mouth and
in the
Anthropologie,
p.
48.
48.
24
which are expressed through speech with its eight and twenty
consonants, just as the sun supphes the Ught^ wherewith the
moon shines through eight and twenty mansions from its first
appearance until it is complete and perfect through the power
of their Author and Creator, sanctified be His Names i^ Likewise, on earth there are seven climates^ and eight and twenty
Furthermore, the importance of seven in the estimais indicated by the fact that He ordained that
the seven-month child should live, but the eight-month child
should die since a month is superfluous.* That is a mystery
understood by God, the prophets whom He taught, and those
versed in the sciences inherited from them, having mastered
regions.
tion of
God
wise,
God appointed
^Anthropologic,
p.
49:
p.
46.
Propacdeutik, p.
* Anthropologic,
''Idem,
92-99;
in
131.
p.
'Idem,
72-
I9i-I99-
our manuscript.
p.
62.
and Enoch was the seventh after Adam.^' The ilMoses ben Amram peace be uopn him!
lustrious master
Abraham,
after
We
25
Kehath,
Otsem was
the order
Amram,
with
being Abraham,
Moses
as the seventh.
Israel
gave
birth
seven-month
to
children.
Similarly
the
Kadmuth,
* Micah
V, 5. In this group David was the central figure with Adam,
Seth and Methusaleh on his right hand, and Abraham, Jacob and Moses
'Idem.
ch.
2>7
Midrash
Thillim,
CXIV.
Aboth d'Rabbi Nathan,
ch. 37
6.
Gen. Vll, 2.
'Levit. VIII, 23.
Baba Bathra 17a. The passage refers to Abraham, Isaac, Jacob, Moses,
Aaron, Miriam and Joseph.
'^ Exodus
Gen. XLI. '"Numbers XXIII.
XXV, 37*
26
most
it
is
the seventh
month from
Tishri.
In
And
and seven
maids
He
the seventh.^
times seven,
i.
e.,
He
ground
is
to
lie
fallow.*
its
excellence.
as possible
we
what respect
that
number
plete
we
God has
created,
its
Deut.
XXIII,
XIV,
i8.
Q.
all
that
'Levit.
When
com-
is
* Pirke
Abotli V,
"Exod. XXI, 2 and
lo.
6.
"Idem V,
'Levit.
ii.
XXV,
our limited
^Ps.
16.
2-7.
27
all
worldly.
less.
Likewise,
months
persist
would be no
that which
twelve.
Numbers XV,
7,
8 and 69.
37-41-
'
we shall
we have
28
last.
us success
We
cite
many
Scriptural sections
Jacob blessed
number
jamin.
his children
of verses
is
nineteen.
Who
is
like the
God
of
Jeshurun? "
will
remain
three
in
the
later
teen.
'Deut.
XXXIII,
29.
'Exodus XV.
'Gen.
XLIX.
Deut.
XXXIII.
29
nineteen
subject
is
ject grasp
it
killing,
to
God
and by
in
its
orthography.
all
Their
Book
created entities.
When
and acknowledges
God's unity and transcendence he becomes worthy of admission
to Paradise, worthy to attain eternal happiness. In noting the
man
"La
we
number
all in all
nineteen.
sum
^Mohammed.
*Sura XXXVII, 34
et
passim.
30
"For who is God besides the Lord, and who is a Rock besides
our God!"^ Similarly we magnified His Name in many other
passages; "Great is the Lord and exceedingly praiseworthy;"*
"Great is our Lord",^ etc., etc. We care to mention of the
seven and twelve only that which we and the Arabs have in common. Aside from this consideration we surely would not mention the subject merely because it is mentioned by them.
Furthermore, it is pre-eminent and fundamental according to
one of their passages in another Surah which states that over
hell there are nineteen.*
One commentator
explains that as
an allusion to their religion, and holds that the seven corresponds to the twelve syllables, and the twelve to the twelve
Some claim that the seven
letters of the formula of faith.
has reference to the Sabbath day which is the seventh. Thus,
much is mentioned by the learned with regard to the preeminence of the seven and the twelve. They speak of it as the
number of the vertebrae in the back.^ We also have gone
quite deeply into the subject of the seven and the twelve. We
shall treat the rest of this subject as extensively as we can in
*Ps. XVIII, 32. *Ps. CXLV, 3. 'Ps. CXLVII, 4. * Sura LXXIV, 30.
*The sura reads: "And what shall make thee understand what
It leaveth not anything unconsumed, neither doth it suffer anyhell is?
over the same are nineteen
It scorcheth men's flesh
thing to escape.
have none but angels to preside over the hell-fire;
angels appointed.
number
of
only for an occasion of
the
them
expressed
have
we
and
The Ihwan explain that these verses refer
discord to the unbelievers."
planets
through
the tzvclve constellations:
to the passage of the seven
Nathanel appears to regard the nineteen as an
Anthropologie, p. 143.
allusion to the Mohammedan formula of faith with its seven syllables
and twelve letters. Beidhawi, vol. II, p. 369, says: "The nineteen refers
The special reason for
to ninteen angels or nineteen kinds of angels.
this particular number is because the disorders of human souls, in thought
and deed, are caused by the twelve animal forces and the seven natural
forces.
Or it may mean that Gchinnom has seven degrees. Six of these
are for the kinds of infidels. Each kind is punished for neglecting belief
faith,
the confession of faith and the practice of the religion with
in the
a certain kind of ptmishment v.'hich fits it. and over each kind an angel
or kind of angel presides. One degree is for believers who sinned. They
are pinu'shed in hell with a specific kind of punishment for neglecting the
practice of the religion.
Over this punishment an angel or kind of
angel presides.
Or because the hours are twenty-four: five of them
employed in prayer. If during the other nineteen honrs he has committed
a sin whose penalty is one of these kinds of punishment the zahaniyat
or hell-angels take charge of it."
The Ihwan (Naturansehauunc;. p. 211: Weltseele. p. T73) claim that
the spine has 28 vetobrae.
According to the Talmud (Oholoth, Ch. I,
mishna 8) the spine has eighteen vertebrae.
:
We
proper place
please God,
31
for
from
Him
help
number
Fifteen
fifteen.*
is
half the
whom
they are
Name,
Inefifable
''
thou takest into consideration the survivors after the flood thou
findest
them eight
As
nine substances
number,
in
viz.
Noah and
wives.''
we
body
of
man
is built up of
marrow, bone
and nexves.^ Likewise the spheres are nine: the seven that
are well known, the sphere of the zodiacal signs and the sphere
of darkness."
Similarly the months of pregnancy are nine."
The
is
32
dealing with the minute and the great., the many and the few.
which purpose the nine characters are inexhaustible. They
These are
are the following: 123456789.
for
their forms.
If
thou hast
The tens are after the units, the hundreds after the tens, the
thousands after the hundreds, the ten thousands after the thousands, and so on ad infinitum. As often as a figure is added
to a number the number is increased a degree and assumes
another aspect. And that is due to the fact that when thou
addest them together there results the number forty-five, the
figures by the threes amounting to fifteen or one-half the Ineffable
Name
4
which
is
numerically
8-f3;
That
fifteen.
1; 2
is
clear
6;
"For with Jah (Fifteen) the Eternal formed the world."=^ The
Talmudists say, "With the 'he' (fifteen) He formed this world
and the world of the future, for it is written, These are the
generations of the heavens and the earth.' Do not read b'hiboro'om but b'he b'ra'am.^
that
it is
One
is
"From
Ver. XVII,
19.
'Is.
XXXVI,
4.
p.
186.
'
6.
33
There are nine songs and the tenth refers to the future World,
for it is written, "On that day this song will be sung."^ Nine
sephiroth Israel counts and the tenth is for the Future World,
as it is written, "Then the flocks shall pass again under the
hands of Him that telleth them, saith the Lord."^ Ten kings
ruled from one end of the world to the other. And Ukewise,
in ten garments the Omnipotent is enveloped.
One is "O
Lord my God, thou hast become exceedingly great, with splendor and majesty has Thou clothed Thyself;"^ and the second,
'The Lord is King, He is clothed with majesty;"* and the
third, "The Lord hath clothed Himself, with strength. He hath
girded Himself."^ The fourth, "I saw a high throne and One
Ancient of Days was sitting upon it, and His garments were
as white as snow f'^ and the fifth, "He shall be clothed in righteousness like Sharon."^
The sixth and seventh, "And he
donned garments of vengeance."^ And the eighth and ninth,
"Why are thy garments red?"^ And the tenth, "Who is this
Cometh from Edom this one with his splendid garments?"^*
And
in glory
and
man
is
34
The
body he
marrow which
fullness of
is
is
in his
His thorax
is
its
various
said of the
intestinal
worms.
stant fluttering of the lungs they inhale the air and flap their
wings against the heart to equalize the heat and enable man
to live. His head is similar to the highest element fire. Alore;
over,
on
it
is
macrocosm
there
cultivated, corre-
and the
macrocosm.
the
hills in
respond to the
as they are
and
of the
macrocosm.
owing
canal,
fluids
sanctified
They say
is
animals round about might live for if it were sweet the animals
would be stricken with cholera, whereas saltiness prevents
cholera.*
Likewise the eyes are salty because they are fat.
;
Were
flesh
Naturanschauung,
p.
107.
book
will therefore
35
own
We
to direct
its
it
wisdom that it may serve Him properly and be responsiHim, beginning with all that is due a master servitude,
submission, service, obedience, accountability and resignation,
and ending with a most cheerful and voluntary submission to
of His
ble to
His
will,
to what
and that
it
He made
in
though her nature rebels she must approach her Creator cheerfully and rightly disposed towards Him to obtain reward and
blessing.
As
man
in reference to
according to His
all
will
these things.
and as a mani-
festation of
by
My Name
sponsibility to
Him
even as servants are responsible to their masters, is the passage "As the eyes of servants are unto the hand of their mas:
ters,
'Lacuna.
'
Ps. VIII,
7.
"Is.
XLIII,
7.
*Is.
XLIV,
8.
their
36
mistress, thus are our eyes unto the Lord, our God, until
He
cast
by the tyrant
him
Names be
sanctified
cast
His
in the air
totter."'*
>Ps. CXXIII,
2.
*Job. XIII,
15.
'Dan.
III.
*Cf. Sura
Gen. XV, 7;
parsha 38,
Rodwell, in his translation of the Kuran, p. 178, note, points out that the
legend was accepted as a historical fact by some of the Eastern ChrisAccording to the Syrian calendar the event should be commemotians.
The Abyssinian calendar has January 25th as
rated on January 29th.
the date.
Ps.
LV,
23.
Ps.
LXXXIX,
23.
the
is
37
man
trust is the
Lord."^
Similarly,
my
brother,
religion
one and
the Divine Law one, according to the utterances of the most
High, "One Torah and One Judgment shall there be unto
after the
manner
of
His world.
Thus the
religion
is
you."2
and Aaron
Israel,
Law was
Moses
sentiment
"Upon
is
based
Upon
the
Have
ye
made
the erub?
These three
ing.
'
Pirke Aboth,
I,
2.
reversed.
and reckon-
38
lamp."^
We
have mentioned
all
we could
that
the third
in
it
five.
The Divine Law is the five-fifths of the
Torah together with what is connected with and related to it
of the fives with regard to the Divine Law, the world and man.
Likewise, the
the Praised
Circumcision
It is
it.^
is
lasts eight
of
it
as
we
could.
Law
number
what
is
is
the ten
and
the Divine
of
its letters
in the
six
con-
hundred
my
brother, that
God
created
all
things
according to one order, marked by stability and wisdom. Disorder does not enter into it and confusion does not mix with
it, as Sacred Writ saith, "How great are thy works, O Lord
'Mishna, Tractate Shabbath, ch. II, 7. * Leviticus, XXIII,
'The seven days of Succoth and Sh'mini Azereth.
40.
39
shall
not want.
down; by
"Man
chapter,
waters
still
a Microcosm".
There follows
CHAPTER
III.
God
praised
It is
be He!
maintained that the duty of rendering obedience to
established
is
when we
recollect
fact that
world he
all
is
God
man is
God
man from
forth of
non-existence.
position of his
The
The
is
the bringing
choicest and
among which
body with
all
com-
The inward
gift is
God
simple substance,
spiritual, potentially gifted with knowledge, understanding and sensation,^ as described by one of the pious while
communing with his Lord. After referring to all that God has
celestial,
created, he continued,
for
Thy
"And
who
Thou
calls
Ps.
* Prov. TIT, 20.
XXITI, i and 2.
Ps. XXIII, 1 and 2.
*Logik, 103 and 104.
"Saadiah's al-Amanat, pp. 114 and 119, and Joseph ibn Zaddik
Katon, p. 58. also make gratitude the incentive to obey God.
Weltsiclc,
p.
25.
Olam
40
Thou
men
of
wisdom
in their resolves,
and a
liar lies
spirit
answer.
Thee
in their hearts." It
all
prophets
peace
be unto them!
in
what
is
and
mezuzoth, and the other mizvoth, which are set forth in the
Books of the Law.^ The sum thereof amounts to six hundred
,and thirteen as Rabbi Saadiah Gaon, of blessed memory, pointed
He deduces them from the Decalogue, the number of
.out.2
;are prohibitions,
....,,.
(Dent.
XXXIIT.
4).
of
Tor (a) h
hundred and eleven. This with 'T am the Lord thy God (Ex. XX
which
2) and 'Thou shalt have no other god besides Me' (Ex. XX. 3),
we heard from the .\lmighty Himself, makes up six hundred and thir-
is
six
teen."
41
that in a
heart."^
Rabbi Bachya ben Joseph ben Pakuda may God have comwrote a book for guidance in religious
from the written and traditional Laws and from the understandIn the chapter on the Unity of God he makes the remotest
cause the cause of causes and identifies it with the Creator. As
he himself points out, his whole treatise is concerned with the
ing.
We
shall
May
of this doctrine
Creator blessed
!
value.
Surah,
XXVI,
O
89.
thou
who
acceptest
"Dent. VI,
5-
my
'Idem VI,
doctrine,
"Eear the
and do not
39.
distinction between the duties of the heart and those of the members of the body is mutazilitic. It is attributed to Abu-1-HudyI-al-Alaf
Schreiner's Der Kalam in der jitdischen Literatur, p. 26.
*The
'The Ihwan
42
lose it, for God is the Witness Renounce not what He has bestowed upon thee, for renouncement is the beginning of infidelity.
He that accepts what I have taught, he who receives my
'interpretations is perfect, and both worlds are at his service."
!
Know
'most
gone
and that
efifect
which there
is
first
we have men-
Intellects, as
These
Intellects fashioned
and formed in the spheres all that they contain in the way of
light and happiness, motion and perpetuity. Similarly the
spheres fashioned into the world of nature that which they had
acquired from the Abstract Intellects. Thus the Universal Soul
was caused by the Intellect which is the cause of causes, brought
according to
praised be He
into existence by the Creator
His wish, His will. His command, not through anything and not
in anything, as we have mentioned in the Introduction to this
book. The Praised One, however, is too transccdcnt to be de-
43
praised be He
is beyond the attributes
and "cause" since He brought forth the Intellect and
bestowed upon it life, perfection, eternity (without beginning),
perpetuity, eternity (without end), happiness and the like in a
single instant, without time and without place. No created thing
preceded the creation of the Intellect and knew how it came
about, but all was brought into existence afterwards and was
The Creator
effect.
"intellect"
After the Creator had brought the Universal Reason into exist-
gazed upon
we have mentioned
emanated from
in absolute
it
its
life,
and
eternity
essence through
its es-
in
cause,
its
it
by
Intellect,
It
sending forth
sought to imitate
another emana-
and so on. The soul thus beone of its portions it approaches the
Intellect from which it derives benefits and blessings
and by
means of the other it bestows upon what is beneath it in degree,
light, perpetuity, motion, eternity and happiness, just as the sun
tion which reached the sphere,
came
By means
dual.
of
grants some of
its
light to the
ning of
its
growth
night of
its
fullness
It
it
is
when
moon
every night.
its
In the begin-
computed period
the Omnipotent One.
crease, until
decree of
its
is
its
in-
Thus
is
it
clear that
God
our
"
effect.
intellect
God does
This, then
brother,
is
an epitome of what
The
my
inner service
is
is
the
One who
it
is
and the imagination. Whatsoever thou thinkest concerning the Creator, bear in mind, that His grandeur far exceeds
idea,
44
He
is
the
One who
created
them and sowed them in the faculty of man. How can He then
be similar to them? If in speaking thou appliest to God the various names with which the prophets designated Him in their
sacred books, recognize that necessity compelled them to do it.
As a matter of fact, however, every name applies only to what
is named, but whatever is named is aflfected, according to the
views of the logicans.^ The most exalted, God, however, transcends all afTection. It thus comes about, my brother, that if
thou speakest thou corporealizest and if thou art silent, thou
deniest and neglectest. And this thou art not allowed to do
unless it be, as it has been proved by someone on this subject,
by way of confession of powerlessness to express the Unity,
which is by itself a declaration of Unity. Verily silence because
of weakness is loftier than forever standing in amazement or
;
dumiyah is " silence," from " wayyiddom Ahron " (" and Aaron
was silent," ^) It is, by thy life, a nice interpretation.
It is allowable,
praised
Some
of
th<;
fail
by
by embel-
lished sophistry.
their
^
Lof^ik. p. 179.
*Ps.
LXV,
2.
Cf. also
'Lev.
Kaufmann's Attributenlehre,
X,
3-
p.
phorical
to the quality of
His actions.
mercy gave
to
che necessity to
One ;"
sionate
The sages
guage
of
rise
He
The
"The Merciful
express His compassion, "The Compas-
One;"
45
;"
He
grants
memory say, "The Torah speaks the lanmen."^ And this is also a manifest excuse for the one
of blessed
who cannot
The
it
cannot serve
recognizes
as
its
nature
Him
its
Creator as
is
condition
is
such, as long as
it is
bound
it
it
As long
to the world of
with the tongue, cannot see except with the eye, and cannot hear
except with the ear, for it is like an incarcerated man looking
through a hole
ness that
God
in the wall.
is
durance, exist in
if
it
is
perfect
The inner
it
potentially.
and pleasing
it
It
service
its
whole
self,
hearing
and speaking with its whole self, without having any members to use. Holy Writ describes the angels thus
with
its
whole
Baba Mezia
Weliseele,
p.
self
31b.
85.
Also
cf.
Bacliya, ch.
I,
sect.
19.
46
hypocrisy or
God
love for
To
flattery,
shown by leading
is
a pious, God-fearing
is
hope
in
dealing
is
is
This
life.
is
There
more
With
memory
said,
"Be not
this in
mind
man
learned
My
"
girls
God,
Or Gardens
of
Eden
Thee
O, my
My
Thy yearned
petition?
Work
for
Countenance."
Another
"By Thy
is
real glory.
says,
Truth,
have not looked with yearning eye to anyI should see Thee."
May
this
His
aid,
Ez.
T,
i8.
*Pirkc Aboth
I,
3-
'
Ps.
CXVIII,
6.
He
pastures
and by
47
his
ing with
ing Him.
There follows
it
CHAPTER
IV.
Know, my brother
^Ps. XXIII,
and
2.
*Idem XC,
and
3-
48
repentance,
its
conditions,
its
we
meaning and
esoteric
adjuncts,
its
please God.
Know, my
the creations of
God
since through
it
is
God
is
known,
is
declared
It
number
of passages.
In the To-
rah we read, "For God knoweth that on the day you eat,"*
etc.
in the Hagiographa, "The Lord knoweth the days of the
perfect;"- and in the Prophets, "I say, O Lord God, Thou
;
knowest."^
for
of
jewels,
for
it
wisdom
is
is
described as even
written, "It
is
than the earth and broader than the sea.'" And finally, wisdom is described as the origin of things, not as originating
from an3-thing; for its nature must be referred back to its
Creator: "Mortal knoweth not its value, and it is not to be
^Gen.
'Prov.
Ill,
Ill,
5.
15.
Ps.
XXXVII,
i8.
'
"Ps.
Ez.
XXXVII,
XIX,
II.
3-
'Job. XI,
9.
49
found
in the
Praised be the
And
seize
again,
if
wealth there
this wise
poor, but
When
is
for
away but the treasures of wisdom remain. It is said concerning wisdom that were bodies to disappear their knowledge
would nevertheless
dation of
some
do not permit
persist.
We
of the excellencies of
it.
Now, my
sequent
is
its
fruit,
otherwise
It
it
will
to the
in
memory, conveying into practice and theConcerning that a learned poet says, "Come
now, thou canst obtain knov/ledge only through six things
(which we mention without analyzing their significance) quick-
attention, retention in
diffusing of
it."^
time."
is
-Job XXVIII,
23.
*Cf.
Mibhar Hapeninim,
p.
5.
50
"At
wisdom
first
seeker of wisdom, seize it despite its opposition; and remember that the meadow of learning is divided up by two streams."
"O
"Knowledge
deeds
calls for
its
if
call
not
if
it
vanishes."
Hakatan
"How
says,
can
Since the
forsake
spirit of
Or how can
wisdom
has made
God
she forsake
me
is
Turn not
to master
We
its first
shall
now
principles."
enter as far as
we can
it
halts.
This goal
is
represented
among
among
palm,
the animals
angels.
But
so far transcends comparison, similitude, representation, and the application of sacred numbers that he cannot
be comprehended by the intellect be the thought ever so pro-
God Himself
and animals.
it
grows
like
Of
them.
8.
'
the plants
Deut. IV,
6, et
He made
passim.
a noble species,
'Idem VT,
24.
51
is
the male fertilizes the female which will otherwise not bear
fruit;
and when
its
dies.
Similarly,
God
top
is
placed
same
class as man, the ape. In the horse also there is sagacsuperior to that of other animals and likewise the elephant
All
accepts instruction more readily than other animals.^
ity
Since such
must be
is
the case
genus
in the
man
This class consists of the prophets and their heirs, the latter being the imams, the adminisclass
Hence
it
is
God
human
beings and
in
this
angels in actuality.^
arrangement
with the
is
first
my
Consider,
the last
member
brother,
how
of each series
It is
splendid this
is
connected
God
the Praised
who
creates, originates,
learned.
it
four stages
the
abandonment of sin, regret, asking of forgiveness and the assurance on the part of the offender that he will not repeat the
They have classified the subject most carefully, but we
sin.*
shall dispense with this
minute
They hold
that
falls
our subject
if
in the
book
man
upon him
of the penitents.
God
Like-
^ NaturanschauuHg,
pp. 179 and 182, agrees with Nathanel in making
the palm tree the link between the vegetable and animal kingdoms, and
in
52
wise,
The sages
of blessed
memory
say,
"Let not a
man
temple of worship discordant lamentations and harmonious intentions annul what the spheres have decreed."
The conditions of repentance and its adjuncts are humility,
continence, discipline, fasting, charity and beseeching pardon
for sinners. We shall mention something about each and every
one of these classes, for even a little discipline benefits the noble
soul but
"A
The
bliss
of continence
is
"If
God
will
"He who
God
and has a home that aflfords him comfort, a farm that supplies
a sufficiency, and a wife that is congenial, enjoys a full measure
Concerning continence an Arabian poet says.
when thou reachest its favors, for
through them thou disdainest the religious affairs. Continence of this world consists in thrusting it aside and yield-
of God's favor."
Shun
this
world, even
ing not to the folly of the eye." It is further said, "When the
continent man flees from men, they seek him but when he seeks
them, they flee from hlni." Another says, "Avoid sinning against
;
God, that God may love thee. Shun what men possess that men
may love thee." A certain scholar says, "Whosoever shuns
this world is serene of heart and has naught to fear from the
envious. But whosoever desires this world is forever grieved
and numerous are his enemies," Another says, "Whosoever
Prov. XVII.
lo.
'Gen. XXVIII,
20.
53
shuns this world escapes its sins and the suffering of its people
and need not fear punishment after death." Another says,
whosoever seeks the world must necessarily suffer a two-fold
misery he envies the man who is above him and is envied by
him who is beneath him. Another says, "If a man, seeking
the things of the world, attains that which wearies, he leaves
it to others
and if he fails to attain it, he dies in sorrow."
Another says, "How near is regret to the one who seeks the
things of the world, and how near is peace to the one that
eschewes them !" Another says, "Those who zealously strive
to increase their bodies are on a plane with those who zealously
apply themselves to the worship of idols." Another says, "The
:
this
not disparage
to
him that
offhand, for
it
it
that understands
to get a bed in
it,
it.
is
a dwelling of righteousness
lives righteously in
It is
it,
house of
his
it."
pious
man
noticing a fellow
54
"How
is
eternal
Time
is
can
be
proud
he
will surely
of dirt."
Another
membrane
said,
"The body
ere
it
became
a drop in the
How
are
Who
in the
waters of semen,
in
the
considered as a resident
stranger and dies leaving behind all those things in which
and the end of his days
e'en his food and drink
'he delighted
waters of uncleanliness?
is
they said unto him, "What advantage is therein?" He answered, "As for obedience to God, happiness is bestowed
through it. When the pleasure of eating is given up the desires
die out.
When the pleasure of sleep is put aside you consider the creation of the earth
In bearing
all
you wish
55
and your soul becomes like a king in his garden, like a horse
meadow." It is related that a certain khalif found a
continent man standing in a House of God. The khahf, addressing him said, "Ask something and thy demand will be
granted." To this the continent man replied, 'T show my God
reverence. How can I be in His House and request anything
Another said, "Oh the loving-kindness of God!
of others?"
He inspires man to obey. He increases his faith and contentment, teaches him religion, aids him, frees him from the
slanderer, gives him employment in His world and makes him
the master of his desire. But it comes about that men grow
wicked and leave this world without provision." Another said,
in the
"Men
memory
"Ho
mean you."
They say
He
have nothing to
abused a
righteous man with the words, "Your mother did so and so."
He replied, "If what you say is true may God pardon her.
And if what you say is false may God pardon you." It is also
narrated that a calumniator came to a certain pious man with
slander, whereupon the pious man retorted, "Slander is abominable.
Were your charge true verily we would search out
what you added to it. And even if it turned out true we would
detest you. And if it proved to be false, we would punish you.
But if you would have us pardon you, we shall pardon you."
there, I
do with you."
And
replied, "I'll
that a shameless
fellow
So he forgave him."
It is also
narrated that a calumniator hastened to a certain king, whereupon the king queried, 'Wouldst thou have us hear from thy
concerning thee just as we have heard from thee concernAnd he answered, 'No, pardon me.' So he pardoned him." A certain king remarked, "Verily I esteem the
.-weetness of forgiveness above and beyond the sweetness of
rival
ing him?'
revenge."
"O God my
!
pious
man
sin
great,
is
in his
my
Another
my
chain
said,
"O
56
his voice
Since
Am
forgiven
my
sin?
God
pardon may be
not expect it from
If
my Master?"
Since
cipline
we have mentioned something about continence, disshall now refer to the excellence of
and humility, we
Know my
may
brother
God
aid us both to
His favor!
many
no one ever
One
lost a
of the saints
consider worthy of
it,
it
be out of place
even
if
he
is
not worthy of
it
there
no
Holy Writ
loss."
for after
Some
many
saith, "
57
it."
above charity and confirm their view with the saying of the sages, " This man with
bodv and
his
when
it
this
man
The proof
it is
is
that
usually nourished
what
charity.
Some
there are
who
is
superior to fasting
The Sacred
length.
from death
Scriptures
is
more
us that
it
delivereth
Some
hold
more
secret.
men
tell
Public charity
is
is
God who
multiplies his
58
reward since with his charity he does not seek the thanks of
man.
If anyone upon whom God bestowed wealth in this world
fails to fulfil his duty towards God and towards the weak, and
does not use his wealth to good purpose, he is like the man
who walks in darkness although he has olive oil. It comes
about that his ease prompts him to live the life of the miser,
and he must suflfer the penalty incurred by the wealthy. He
cannot escape one or the other of two misfortunes which God,
with his Divine
someone
mundane dwelling:
either
else,
" Either
through accident or to
his heir."
Hebrew poet
says,
"
The sages
his
fellow
say, "
Let a
creatures "
man
dependent upon
compassion.
rhythmic strain,
that
means upon
in
their
" If trifles
He
also says,
"nothing
is
worse
for
it
is
to
be
easier to face
He
further says,
in
the world to
Do
was.
The following
make
advice
is
not
heir.
59
As
For it
and
He
Here am
shall say,
own
flesh,
cruel
man
his requests.
it
Then
not to deal thy bread to the hungry?"shalt thou call and the Lord shall answer
written, "Is
do not hide
thyself."
it
We
is
From
is
thy
The
There
I."^
written, "
excellence of charity
it
is
written,
'Though charity
shall I see
our
father,
it
is
written, 'For
know
command
his
sons and his house after him to observe the way of the Lord
In the case of Isaac it is written,
to do charity and justice.'
"And
Now
(katonti) of
all
only to meat
it is
is
"
(little),
little
charity, for
it
is
In the case of
Moses our master, what is written? " He did the charity of the
Lord and His judgments with Israel." What is written in the
case of David? "Through charity shall I see Thy face !" When
a man opens his hand and gives charity the Holy One opens unto him the treasures of Tis goodness, for it is written, " God
will
'^
Man
Who
*
Is. LVHI, 7. Idem o.
Idem 7.
Emor, (Yalkut Eliezer sub. Zedakah,
"
sect.
6o
should learn from his body, for every time he braids his hair
Whenever the Holy One gives him possessions
he changes.
The
making
members
the
all
of the
it
go untethered.
than a
rhymed
thee
slip
of
them
is
"
of the tongue."
verse, "
It
One
serpent.
How many
place."
idolatry,
compare it with the three cardinal transgressions
incest and bloodshed.
They vindicated their assertion in the
following manner.
"Concerning idolatry it is written, 'Lo,
:
'Is.
XXXIII,
15.
written, 'Lo,
bloodshed
how can
it is
written,
'My
Concerning incest it is
And concerning
great.'
is
do
6i
inquity
is
me
to bear.'
But
their
feet are
God
be in your flesh for an everlasting covenant."^
emphasizes the importance of this covenant by mentioning it
shall
thirteen times.
The same
holds
internal
members
of the body.
duty incumbent upon man to restrain them from disobedience, not to think of wrongdoing or of harming any one
unnecessarily, even as it is written in regard to the one who
thinks of doing wrong, " He thinks upon his couch." When
a man realizes the whole, the greater part or even a small
It is a
all his
who is like unto Thee?' "^ The Praised One has made
grand duty incumbent upon us to benefit us in His noble
Lord,
this
*
*Prov.
52.
13.
*Prov. XVITI,
'
Ps.
XXXVI,
21.
5-
'
Ps.
'Ps-
I,
i.
XXXV,
10.
62
mansion, for
all
is
it
written, "
And
the
Lord commanded us
to
do
finished.
is
CHAPTER
There follows
it
V.
and worldly.
religious
Know, my
is
a wonderful matter
more
sities
than to
God to look for his daily necesman was asked by a certain person,
" Were I to close my gate would my daily necessities come to
me?" He answered, "Yes." " What is thy proof ? " He andie.
pious
from
this
torch
24.
and some
in
when
all
lit
their dwellings
9.
One
63
their daily
is
related that
in
whether one was forgotten. God answered, " Not one is forMeanwhile, on that day, stones from
gotten, O Solomon."
huge rocks were being split for the Temple with saws made
of diamond.
And lo and behold within a rock they found a
worm growing in tender herbage from which it derived nourishment. And God said unto him, " See, O Solomon, have I
forgotten this, although it is in the belly of the rock?"
He has made for thee only that which He saw was most fit,
most proper and most beneficial for thee. Couldst thou see
what is being done for thee, thy nature would shrink back, thou
woulds feel annoyed and make thee grieve, thy heart would
become
It is
contracted.
therefore necessary that thou shouldst accept
it
He
with
is
for
thy good.
is
^
age and hoariness He will not forsake thee."
Concerning piety and reliance upon God the sage says, " In
'Ps. XXII,
10
and
II.
'Ps.
XXVII,
10.
'
Ps.
LXXI,
i&.
64
reference to those
he say?
*I
'Those
am He
until old
to believe,
my
brother, that
God
Do
"
after
whole world
Were
the
helps.
One
ency,"
They
power
at
Confidence insures
fear,
"
is
a
of
daily
sufficiency
two kinds
suffici-
death at hope^
greediness."
Again.
at
thee and that which thou seekest. How much better is that
which seeks thee, for if thou dost not go to it, it cometh to thee.
Oh how much more pleasant is that which seeks thee " And
furthermore, " The world has two days
a day for thee and
a day against thee. What is to be for thee comes upon thee
and what is to be against thee thou canst not push ofif with
all thy might and main."
!
It is
on
man
passed
among
people
who
They asked him to take a piece and offered to give him the
same length of time to pay the price as they gave to other
people. As he was loth ^o do it they pressed him telling him
that they had put ofif the payment of the price twice as long
as people usually do. But still he refused. He said unto them,
" I have taken counsel of my soul and it has offered to give
Vob. XIT,
10.
"
65
me
cuses."
While he was eating the greedy fellow overtook him and thrust
upon him a loaf ofbread.The poor man, loth to take the loaf from
the greedy fellow, remarked, "Had God wished thee good thou
wouldst surely have given me supper at the time I asked. Now
I have relieved my weakness with what thou seest."
One
all
Who
fears
God
makes him
fear
all
things."
How
that I
am
its
wise man,
servant."
and silver.
something that he was unable to buy he would not esteem
it
66
viands."
means
So the king
lightly.
To which
He
"
will
The prophets
God, 'Behold
of blessed
My
memory
say, "
Thus
Lord
The sages
saith the
man who
God
serves
becomingly,
who
aspires to
sincerely
Know my
brother,
of
two kinds
His favor!
is
for all flesh from the great unto the small, as it is written,
" He giveth food to the cattle " *
" He giveth food to all
flesh " ^ " Thou openest Thy Hand and satisfiest all living
;
'
And He blessed be His Name provideth
food for the world, " from the horns of the reem to the eggs
of the nests." The future world is for those considered worthy
of it by reason of their exalted knowledge and pious works
coupled with God's favor, mercy, leniency and beneficence. In
return for all this grace God desires the service of the pious.
with favor."
The learned
in this world
differ
widely
in
Ps.
i.T
CXXXVI,
its
Ps.
CXLV,
6.
16.
'
Ps.
CXLVII,
'
and
say
for
trials,
67
Some
world.
this
there are
who
much
come.
suffers in this
God
translates
Him He
repayeth
!delights
his
in
son "
"I
visited
Some
in this
world to
to his piety in
up
for
him
is
test the
transgression with
their
God
Will he cling
God has
treasured
'Ps
TO.
LXXXIX,
*Deut. VIII,
33.
5.
'Prov.
Ill,
:r
and 12
68
who say that the wicked man's prosone of God's tests to ascertain whether
he will repent, act righteously, and through this prosperity
the
he will execute the obligations towards God and towards
weak. Often, however, he does not act accordingly but makes
of
the prosperity vouchsafed unto him by God the occasion
rebellion, relying upon this prosperity as an instrument of
His
rebellion, and grows more and more wicked and perverse.
Again, there are those
punishment
is
the wicked, as
is
very severe.
it
is
written,
"Thou
For these
"I
satisfied
them
He
pun-
offenses
Some
it is
Some
people has
eral.^
stars and the heavens in gendecree that the one born into
the happy, shall be happy the
;
^Hosea
Eccl.
TI,
V^,
lo.
=Jer.
V,
^.
'Job.
XXVII,
17.
*Prov. XXVIII,
8.
13.
to the
pp. 93
so-called
science.
Cf Zun/s Gesammehc
S. Sachs'
Hajonah, (Vol.
I,
Schnfien.
pp. 59
and 93).
(Vol.
Ill,
limited to
is
what
it
69
Him
in-
not with themselves but with God. For He sends them forth
in His wisdom, directs them according to His will, and instructed
The king
is
many matters
come under
and
feet
for
all
aloof and are too proud to directly mingle with the world, the
more
whom
Him
or
'
made
is
Kuranic. * Sura V, 42. ' There can be no donbt that the particule K?
Arabic text was omitted by the negligent copyist.
in the
*
Naturanschauung,
p.
137.
70
is
and the misery of the believer are mysteries strange and subtle,
unfathomed by any but God and those upon whom He bestowed
the science thereof, viz., His prophets, saints, and pious men,
and the God-fearing philosophers who inherited their knowledge from them. Truly all the aspects of the subject treated
by the learned are admirable. Were it not for fear of divulging
a secret which has been confided to us on this subject by one
who is more learned than we are, we would reveal of it
more. Ask it, my brother, of those versed therein that thou
choice
"Thou shalt choose life."* For God rethought that when a man knocks at the gate it
must be locked in his face and mercy withheld. Similarly, when
a man chooses to do what is wrong and sinful preferring to
further written,
is
coils at the
Propacdcutik.
p.
74.
jiidischcn Religionsphtlosophie.
'
Deut.
XXX,
15.
Idem
19.
71
'^
rich
"
;
He
"
among
A man
up the poor from the dust."
^those around about
recovery when lo God decrees him life
''
raiseth
is
his
the living:
first.
Similarly, the
game
chased and gets caught in the trap, but God decrees its
An Arabian poet says, " Oft
the hunter dies first.
escape
the man that's ill will live though hope hath vanished: someone that visits him is stricken and dieth first. The grouse is
is
Eccl.
Sam.
I,
*Deut.
9.
II,
'
Idem,
XXXII,
7.
'
'
4-
Idem,
8.
Ps.
LXXV.
8.
Deut.
XXXII,
39-
-jT,
many such
are
passages.
is
man
of another, as
it
written, "
is
He
At times
become the property
amid lances."
it
dons
it." *
It
and that one eats them." Likeone blind and that one weak, this
one sound and that one unsound. And as regards length of life,
The
this one lives long and that one but for a brief space.
latter is cut off while living in ease and plenty in the best, most
}oyous time of life. He is in that choicest period youth, when
death snatches him away.
All things, O brother, occur through the righteousness
of God. It IS the supposition of the astrologers that this is the
work of the stars and of the spheres, whereas, my brother, they
are controlled and constrained by the command of their Creator.
'They do not set themselves in opposition to His commands and
perform only that which He has intrusted to them. Truly
their works emanate from the Praised One, not from themselves. The poet says concerning them "If thou didst indeed
hold that the stars injure and benefit what is beneath them,
power
wise
this
God
in creating,
made
fish
this
be not surprised
them
if
world,
my
brother, be
or sickness,
is
it life
of His creatures.
no
This
all
occurs
inevitable portion
in justice, for in
Him
there
is
injustice.
realities
bestowed the science thereof: the prophets, His saints and the
May God in His mercy assist us
heirs to their knowledge.
both to good works and the attainment of the most exalted
degree in both Dwellings! May the Praised One prepare for
His servant an easy path to the other world the noblest Man-
*Ps. XLIII.
'Job.
XXV,
17.
sion, the
offering
73
everlasting gifts never requested back and in no wise disappearing. There thou art not translated from one condition to an-
He
bounties
The Praised
last eternally.
One
in
is
Him and
ciful
intrust
my
affairs to
Himthe
One.
And
likewise,
my
brother,
we must
His created things and ponder over their subtleness and their
exaltedness, their minuteness and their magnitude.
Behold
His wisdom is clear to those who consider it it is neither
hidden nor veiled from them.
;
This wisdom
is
shown
in
the
minerals.
He
called
into
from quicksilver
and from bitumen to pitch, salt, hard wood and what
whose nature and whose number are comis similar to these,
prehended by God alone.
to lead
Similarly,
His wisdom
is
shown in
different purposes
treacle
from
useful and
God
alone.
God
ts
shown
in the
animals with
species
of
man
74
the earth,
animals and
All this
He
is
to
75
the body and putting an end to sickness, and that animal and
man might
And
of
likewise
geometry
God imparted
to
the painting of
all
him various
which
arts
is
not
the science
tiles
how
to build strong
With these
ships he cleaves the crest of the sea and carries out his purpose
with the aid of his Creator who guides him with the shining
stars.
His journey depends upon favorable winds and the
calmness of the sea. He carries wares to every land without
He
factures the net and snare to catch fish small and great, to
derive benefit thereby and to be fed therefrom in divers manners
and ways. And likewise there is the great benefit he derives
* Anthropologic,
Arabic text, pp. 194 198. For a descrippp. 12 and.
tion of the dawalib or irrigation water-'wheels, consult Lane's Dictionary
under the word, Lane's Manners and Customs II, 26. and Wiistenfeld's
Jacut V,
*
33.
Masudi's
Meadows
p. 343.
76
fowl of the
air.
He
all
planets.^
The brutes
in
this w'orld
and
that
God
in
in his
Hahibbur XXII.
y-j
commanded
Taurus,
Gemini,
Aquarius, and
Cancer, Virgo,
Libra,
Scorpio,
Capricorn,
They are
of His heavens.
inhabitants
when they
whole heavens."
"^
In reference to the
"And
I shall
it
The Lord
come
shall
will
to pass
XL,
'Idem
26.
LI,
6.
"
Naturanschcuung,
'Deut. IV,
19.
Thus the
thereof.
p.
'
Ps.
XIX,
celestial
and
3-
bodies
battled
*Idem, S and
6.
47.
144; Propacdeutik,
'Idem XXVIII,
12.
p.
74.
Hosea
Compare Shabbath
II,
23.
156.
78
against Siserah,
world of nature
the
do not disobey His order, move only at His command, and pass
not beyond the limits prescribed bv Him. They fear Him, His
seed is immanent in them, and their nature perforce depends
upon Him. Just as the Exalted and Mighty has in this world
of nature khalifs, prophets, administrators, saints and religious
men, so it is in the world of the spheres, since it is in closer connection with the world of emanation and was formed before this
It is clear that they are God's armies, the inhabitants
of His celestial vaults, the vicegerents of His world and the
appointed guardians of His pious ones. He ordered them to
world.
shine all the time by night and by day, and empowered them
to convey blessings to the world beneath. To that the Scriptures refer in the passage, " And God said, 'Let the luminaries
Mudccs V, 20.
'Ps CXLVIII.
^Gcn.
I,
14-
*Ps.
2.
'Gen.
stars."
CXLVIII.
i6.
'Neh. IX.
I.
Mdcm CXLV.
I,
They explain
lo.
Ps.
6.
CXLVIII.
i.
79
it
From
it
comes the fire which is stored up in stone, tree, earth and water.
The fruits ripen and the trees blossom, the rain pours down and
the streams glide on by the decree of the Omnipotent One who
sowed this fire in the sun and bestowed the same upon it. He
set the
sun
in the
endows the body with motion and life. Thus it sheds upon
the stars above and upon all beneath that resplendent light
bestowed upon it by its Creator and Originator may He be
exalted In this way everything on earth received something
from its overflow, each species according to its power be it mineral, plant or animal. These are some of the manifestations patent to the senses. As to those conceived by the faculty of reflection, they are too numerous to be mentioned in this book. Truly
it
whom He
under the figures of burnino- rays, the simoon and the plague,
as it is written, " For behold the day cometh burning like an
oven when the presumptous and every worker of evil shall
be as stubble and flame. And the day that cometh shall burn
them
'Deut. XXXriI,
14.
Lord
*Mal.
of Hosts, leaving
III. 20.
'Dan. XII,
3.
So
shall
who journey
subtle
spiritual,
creatures
in this
and Governor.
they bestow at times prescribed, and at the fixed time of birth,
which He alone, magnified be His praise! determines. In
fact, all of them collectively cannot act contrary to His command or prohibition and can do nothing else than that which He
has decreed and has empowered them. Thus the moon cannot
control the heat of the sun, its nature and its function. Similarly,
the sun has no control over the cold of the moon, its nature
and its function. The same holds good for all the other stars.
distinct orbit to
in a
Saturn, the
sphere to complete its revolution in a month.
remotest plan^*., completes its orbit in thirty years. The sun,
which
is
movements
finishes
its
orbit in a year.
determined
in
The
accord
will.
No
we
By observing
we have become aware of
we know.
Praised be the
One whose
Of course the
is
those
this creation,
feeble to attain a
Mai.
Ill,
19.
'
Deut.
XXXII,
just as
24.
'
Ecd. VIII.
4-
him.
upon His
praise
8i
is
my
were misled b}'- the acts of the stars and the influence they
exert, and as a consequence worshiped them and offered them
incense. They were unaware that the stars did not voluntarily
grant them happiness and that they bestowed only what God
destined for His creatures at their hands. In many Scriptural
passages God has forbidden us to worship the stars. We need
not enter further into the explanation of this subject, as it is
Our fathers of old transgressed by making
well understood.
the image of Saturn, worshiping
it
prince
used
in
command
to
Greek
carry
is
of their Creator.
that
Kaiwan.^
effigy
How
God makes
it
was the
78, sect. 3)
we
Esaw. According to
Sh'moth Rabbah (parashah 32, sect. 7) if a man performs one good deed
God gives him one angel to guard him; if two, two angels; and if
many, a half a camp of angels.
*Dan. X, 20. "Idem XII. i.
* The Massoretic reading is Kiyun, but Nathanel like Ibn Ezra, prefers
the reading Kaivan which in Syriac and Assyrian means "Saturn."
'The Greek name for Saturn is not Kaivan but Chronos.
that wrested with Jacob
tutelar angel of
82
from
sets
a journey perceptible to the eye and the senses
the setting sign to the sign which has not yet gone down. It
course
is clear that its course is from west to east, whereas the
of the stars
is
They compare
it
to a watermill
it
turns to the
Praised be the
One who
He
is
to
many
of the sevens
"^
B'rachoth.
'Gen
'
I,
Deut.
,
,
^ ,
, .^
i:"In the beginning God created the heavens and the
XXXIV.
12
"
And
in all that
terror which
*
sight of
it
came
"*
;
^u .
earth.
all Israel."
to pass when the ark set for-
shall
of Israel.'
83
The first two verses of the poem of the illustrious and prinMoses al-Kalim consist of seven and twelve words respectively " Haazinu hashshamayyim waadabberah wethishma haarez imre fi ;" "Ya'arof kammatar likhi, tizzal kattal imrathi, kise-
cely
"
Torah ziwwah " has seven The precious stones as arranged upon the breast of the
High Priest were twelve in number and of twelve colors, the
names of the twelve tribes being engraved upon them. The
garments which he put on which God commanded him to
make according to the passage, " And these are the garments
which they shall make '" consisted of " hoshen we'efod ume'il
wekutoneth tashbez miznefeth we'abnet " ^
The number of days of the appointed seasons are nineteen
Sabbath, Rosh Hashana, Yom Kippur, the eight days of the
Tabernacles, the seven days of Passover, and the Day of the
"
First Fruits
the
Torah to that
tephila,
tehinna, rinah,
in
zeakah,
'amidah,
widduy, perisha
that
is
says, "
it
amirah,
their
keriah,
number
He
hishtawaya,
shuah,
*
;
number
'*
patriarchs
and hear,
rain,
my
XXXIT,
earth, the
speech shall
tion of Israel."
Exodus XXVIII,
coat,
*
84
It
is
the mother of
name
of
Eve
whom
and from
living
all
all
Thus God
and made it incumbent upon them to serve Him who is above
them, since He is the Praised One, the King over all, mighty
over all, the Creator of all, the Sustainer of all, the Governor
of all.
All testify to this, and therefore one of the pious
while communing exclaimed, " All is Thine, and all is from
Thee, all is in Thy power and all is Thy possession, all is the
work of Thy hand, and all are Thy witnesses." There is no
God
I
save Him.
serve
Him my
aflfairs,
He
for
is
in
Him
ciful.
We
shall state
may be
it
what we can
retained in our
memory
since
it
is
Dwelling of Reward.
Know,
Spirit
brother
that
death
may
is
God
employment
of the
members
of the
its
body
Know, my
is
of
is
'
H=8, V=6,
H=."5.
if
85
animated by the
owing to
According to the sages the Scriptures allude to this matter: "The wicked are dead in life, for
it is written, 'As I live, saith the Lord, I do not desire the death
of the wicked.' ^
And it is further written, 'The dead do not
praise the Eternal.'^
The Scriptures mean the wicked who
are called dead while yet alive and are considered as cattle, for
it is written, 'Nevertheless man being in honor abideth not:
he is like the beast that perisheth.' " * An Arabian poet said
concerning that and ignorance, " Before death the ignorant is
dead to his people before burial his body is buried. He ordained that a man who does not live with knowledge is dead,
has no life before the resurrection. The righteous, on the other
hand, are spoken of as living even in their death, for it is written, " But the soul of my lord shall be bound up in the bundle
of life." "
He means the dwelling of the future world which
senses, their souls are dark with the darkness of death
accumulated ignorance.^
the dwelling of
is
life
eternal, as
it is
places to walk among those that stand by." " It is further said
" He that walketh in the path of perfection shall serve me "
;
"Who
shall
tion and
sojourn in
worketh
Mount
in
Thy
He
tents?
righteousness "
;
"
Who
shall
ascend into
the
of the
in
'
17.
86
Verily
their
its
source in
all
When
they reach his city they enter the city gate all together.
After they enter this gate the king's messenger conducts each
individual to the residence which he is to occupy. Those considered worthy to be near the king are placed with those
who
Likewise the
cattle,
vile
assigned to the grades for which they are most fit. Each and
every one of the banqueters is inseparable from his class, and
the sons of his grade.
This,
my
brother,
is
the similitude of
When
world's people.
Scriptures refer thereto in the passage, " But the soul of my lord
be bound in the bundle of life " ^ it means the living
shall
who
ten, "
I
The
Sam.
die.
And
it
is-further writ-
XXV,
29.
87
one
class
say, "
As
Warm
thou be burnt
lest
The sages
hate."^
burning coals
we
for hating
Lord, do
beware
is
is
of their
the bite of
the serpent's
and all their words are like coals of fire." ^ In fine, the
sages go so far as to say, " The world is visited with good
only for their sake, and with evil only for their sake." Let us
betake ourselves, my brother, to the good and its possessors,
to the pious and the lovers of God, that we may imitate their
deeds and conduct ourselves according to their habits, that we
may be of their assembly and join in their psalms. May God
cause both of us to reach that most excellent degree and bestow
upon us complete happiness through His grace, munificence
and benevolence.
In the chapter dealing with religious devotion we have already had several narratives dealing with admirable deeds and
people humble before God. We shall mention two additional
stories about virtuous men.
One of these tales is about a man who was traveling along
the seashore where some divers had brought up a quantity of
pearls. He urgently begged them to let him have some for his
children.
Although they could have easily complied they refused. While they were talking highwaymen came out upon
them. The divers, seeing the robbers from afar, swallowed all
hiss,
When
demanded
'
Sam.
XXV,
29.
Ps.
CXXXIX,
21.
'
II,
15.
88
with
my
hfe.
and
free
you
robbers pray
them not to kill you all at one time but cast lots for one of you
and open his body. If they find anything in him they should
then split open the abdomens of the others and if not, then
let the rest go free.
If they grant you this favor you may bring
forth the lot upon me.
When they split my abdomen open
they will not find any pearls in it and will set you free." So
they did that. The robbers split open the abdomen of the
traveler and set the others free. Reflect, my brother, upon the
generosity of this man, the nobility of his deed, and the liberality of his soul towards those who were unworthy of all this
;
at his hands.
It is also
man met
a friend another
pious man, after a long space of time, and enquired, " How
are you and how do you get along with the people of your
tribe?"
I
He
answered,
"As
for
my
who
are in
my
ribs.
89
in him whom
do good unto them they repay me
with evil; and if they do not receive any good thing from me
they wish me well. Keeping them in repair reminds me of worn
out clothes when those are patched up in one place another is
damaged. The poet says concerning that, 'Time imposed upon
he
first
man
befriended.'
If
me
all
of
them repay me
whom
see
all
evil for
my
tribe,
them I am
wroth with the wicked and curse them. This then is my manner
evil-doers, with evil.
love the
good and
my
tribe.
bless
Now
tell
me how
you are and how you get along with the people of your tribe."
The other servant of God repHed, " My condition and my
body are in every respect like yours. But the way I conduct
my
of another description.
me, but do not require
any services of them in the manner that I serve them. On the
contrary, I do well to the one who thrusts me aside and pardon
the one who injures me.
If anyone abuses or slanders me,
As
far as I
can
make them
tribe
is
desire
if
afar
from
give
of truth,
* According
to Sufi v/riters there are two jihads: al--jihadu '1-akbar
or " the greater warfare," which is against one's own lust and al-jihadu
Cf. Hughes, Dictionary
'1-asghar "the lesser warfare,"' against infidels.
if Islam, p. 243.
;
90
submerge me.
For instance, it deand were I to obey it, I would
become a captive slave, and my stomach would become the
grave of lusts and the cemetery of sensual desires. If I find
one day the food to which I am accustomed by a licit way, 1
would get it and if not, I would use all sorts of strategy to obtain it by an illicit way, which would cause me to incur penalties
and ignominy, and to be dishonored before God and before men
for the perfidy, theft, robbery, rage, deception, fraud, and similar gifts bestowed upon man by his lusts and to which he
becomes a slave. Similarly if I obey them by desiring copulation, there is visited upon me all that the Creator wrote
unequivocally concerning the punishment of harlotry, according to its different grades, (the explanation of which is extensive).
When I try to repel its desire with arguments based
on the continence prescribed by the law and with arguments
derived independently by the intellect, and try to implore it
to incline towards contentment and its exercise warning it of
the punishment that is meted out to one who gratifies his passions, it evades me and disputes me. Then I set about to conwhich
it
wishes
to
vince
into existence
it
with death,
existence
proofs
as
we
of prophecy,
shall
with
mention
in
irrefutable
and
irrecusable
God
fraud
fall
to the
all
it
abandones
at the
me
mere
with
9^
He
that does
good
in
does
it,
it
in order to
accomplish
my
obeys
But then
of
my
it
time, the
son of my
approval of
most lauded
tribe.
If
of
my
believe
what
it
says and
show
my
have escaped.
I seize hold of its bridle and retain a firm
it through the power of God, our Benefactor, our
Supreme Champion. As for the pious, through them I increase
my happiness. I pray God to gather me into their company.
As for the wicked, I pray God to forgive and guide them. I
never found an old man or a boy, irregardless of his piety or
grasp upon
wickedness, but
God than
As for
ed,
The other
of
I."
did.
he
the
is
God
his belief is
can
excellent.
As for the pious man, verily before
and intentions are more excellent than mine, and
As for the wicked and rebelHous one, how
loftier.
more
his piety
prove that
mvself of
it?
He
am
disobeys
God
how
thoughtlessly,
can I convince
do so deliberate-
92
ly.
He
but
I,
first,
and the
latter
promised
We are told that when Alexander died his body was placed in
a casket, and that about the bier there were ten sages each of
whom expressed a sentiment. The first said, "O thou wrathful
judge, thy abode is with the needy and thy tomb with the quarrelsome. No kinsman helps thee, no vizier frees thee." The
second said, 'This is Alexander the grandeur of his splendor
shone even as the rays of the sun illuminates the flowers of the
plants." The third said, "This is Alexander, the master of captives.
To-day he finds himself a prisoner." The fourth said,
"Behold how the dream of the sleeper has come to an end and
:
The
how
ninth said,
yesterday
!"
it
"How
And
remotely
this
carried out
sages about Alexander's bier. The first said, 'We enter this
world ignorant, remain in it thoughtless, and leave it unwillingly.' The second said, 'This is Alexander who surveyed over the
wide world and left it in two cubits.' The third said, 'Thou usest
to exhort us but of all thy exhortations thy death is the great;
God
The
The
fifth said,
owed
his life to
'Alexander never
The
The seventh
timorous
man
93
approach
thee'."
They say
a great city
He
answered,
" I
saw
il-
lusive
that
He
Him
saint,
The
*Ps.
chapter
fifth
follows
it
CXXV,
1.
is
There
94
CHAPTER
VI.
may he
and salvation may God His mercy hasten
Know, my brother, Gold help us both to attain His favor!
This chapter treats of the virtues of the Messiah
speedily appear
it!
in
and the knowledge thereof the most exalted science.^ That is why we wish to
say something about his excellence and the virtues with which
God endows him above and beyond the ancient prophets who
have preceded him.
Know that we have spoken in the first chapter of the beneficence of God and His special favor to the Primal Intellect, how
he created it perfect and complete with absolute certainty and
that the Messiah's virtues are of noblest degree,
Intellect,
because
became
the genus
generum
It is intellect, intelligent
it
comprehended
all
and
in-
stowed upon it by its Creator, the Most Exalted intelHgent, beessence and discarded from its
it understood its own
Creator all the attributes belonging to it and intelligible with
regard to that which is beneath it in degree, viz., the Universal
Soul which overflowed and emanated from it. Since it retains
;
cause
similarity
Intellect
it
caused
first.
And
so on for
the sphere and after that the world of nature and what exists
therein through the
One
minerals,
power
of the
plants, animals,
finally
man
tion.^
'
For the history of the development of the Messianic iflc.i in Judaism
consult Schwartz's Geschichtc der Entwickelung der Messianischen Idee
* Weltscele,
dcs fudcnthums.
pp. 24 and 26.
95
He
mercifully vouchsafed
which
goes back to
its
Originator
may He be
exalted
itself
in turn
its
is
From
that holy effluence descending upon him became an eloquent prophet.^ Revelation
was vouchsafed unto him, coming unto him from the Creator.
He prophesied concerning things before their existence, performed miracles, confounded the hinderers and rewarded the
worthy.
All that
was intended
man and
to direct
He who
Law from
was directed by
it,
re-
soul
of his condition
may God
in
his
own
soul
us afar!
of the prophets
peace
gone and
plete and
in
joined to
its effect,
Then
wisdom concealed
the
previous generations.
Then
be com-
by
be
his teacher.
will
96
among
the creatures, and in their midst there will be no malevolwrong so that it will not be necessary to carry
ence, envy, or
This saviour (Messiah) will not smite the wicked with the
sword, but will invoke God against them and they will vanish.
He will judge through God's inspiration, wall not need witnesses; only equity, justice, and God's own corroboration. His
blessing will be visible throughout the world so that none of
arms.
Verily
has
to perform such great miracles that no prophet before him
ever achieved. So that universal peace will reign even between
the beasts of prey and those which are gentle they will freely
intermingle. In his time no evil will be found neither in beast
nor in man. War and all violence will vanish at the behest of
;
the
One
Victorious God.
We
shall substantiate
by reference to the
our statements
to the utterances of
excellent peace
all
the
! God-in-
personage
spired utterances concerning the advent of this noble
people,
and the succoring at his hands of this weak and afflicted
and
the people of Israel, who are persecuted by the nations
despised by
all
At
his
hands they
martyrdom and
of
the numerous
one
being
this
persecution,
free them from
remove
miracles that God will send him to perform. He will
he
will deliver
them from
their
their
the burden from this people, relieve their distress, break
yoke and fetters, and transform their misfortune int6 happiness,
enduring, and
their excruciating misery into pleasure great and
will
enjoy crescive
prosperity, and so
97
that
all
that
is
ye
will
satisfied
with
all this
Law
people
will
will
not disappear.
We
of God.
Were we
passages as space permits, since they will satisfy the one whose
views on this subject are not decided, the one who is opposed
'
To prove
that the Messiah will appear and that the people will
XXVI.
.^
Numbers XXIV,
'Deut.
17.
XXVI,
i.
'Job.
XXXIV.
lo.
98
depart from Judah or a ruler from between his feet until Shiloh
come. And unto him shall be the submission of the nations."^
As
for the
prophet Isaiah,
many
ing the occasion of the appearance of the Messiah, his descripwill reign among all creatures
command and decree, through the inspiration diffused among these creatures by their Creator.
Many of his descriptions are very beautiful some we have mentioned, some not. Of the latter is the passage, "A branch shall
man and
beast
at
his
come out
of
from
Lord
tions.
all
nations, for all the ends of the earth shall see the salvation of
our God " " These shall come from afar, these from the north
;
and from the west, and these from the land of Sinnin."^ " Thus
saith the Lord, 'Behold T raise my hand to the nations and to
the people do I lift up my standard, and thcy shall bring thy children upon the arm and thy daughters they shall bear upon the
'Idem XI, 6. *Idem XI. ii and 12.
*Gen. XLTX, lo.
*Ts. XT. i.
Idem LIIT. 2. " Idem
Idem XLIX. 12.
'
LIII, 10.
'
Idem
LII,
7.
idem
LII, 9.
99
And
With
thy nurses.
^
sons from afar and my daughters from the end of the earth.' "
There are many such passages, especially in the Book of Isaiah.
In the other prophetical books that subject is treated in numerous instances all of which we cannot quote here. We shall mention only a few "Behold days are coming, saith the Lord, and
:
And he
reign.
shall
;" * " Rejoice exceedingly, O daughShout aloud, O daughter of Jerusalem Behold thy
king cometh unto thee, righteous and victorious, a poor man
who rideth upon an ass, upon a wild ass, the colt of female
asses."
"And
their oppressors."^
XLIX,
*Idem XXX,
"Is. XIV, 2.
"And
it
shall
come
XXITI. 6.
' Jer.
22 and 23. *Idem XLIII. 6.
Zech. Mil,
'Zeph. Ill, 29.
21.
"Zech. IX, 9"Ez. XXXVII, 12.
'
I3-
to
loo
pass afterward, that I will pour out my spirit upon all flesh
and your sons and your daughters shall prophesy, your old men
shall dream dreams, your young men shall see visions and also
upon the servants and upon the handmaids in those days will I
pour out my spirit ;" ^ " Neither will I hide my face any more
from them for I have poured out my spirit upon the house of
Israel, saith the Lord God." ^
As to their possessing the knowledge of God, without needing
any instructor, we read "But this shall be the covenant that I
;
will
make
my
Lord,
will
put
brother, or a
of
them
shall
their iniquity
and their
and prophecy
upon
the condition of repentance, as the resplendent prince peace be
said, "And it shall come to pass that when all these
unto him
things come upon thee, the blessing and the curse which I place
of consolation
Some
are dependent
before you, then thou shalt consider in thy heart f^ "And the
Lord thy God shall turn back thy captives and shall have mercy
upon thee
;"
"And he
among whom
Lord thy God shall
tions
herited,
and thou
shall
the
thrust thee
all
;"
'
the na-
"And
the
shalt inherit
it
As
of repentence,
time.""
The sages of blessed memory say, "The son of David will not
come until Israel is completely righteous, for it is written, 'And
he saw that there was no man, and wondered that there was no
'Jcr. XXXI, 32.
Ez. XXXIX, 2Q.
^Joel II. 28 and 29.
Idem XXX.
33.
'Idem XXX,
3.
'Deut.
XXX.
'Idem XXX,
i.
5-
'Idem XXX,
XL. 22.
'Is.
3-
loi
arm wrought
And
we
ness.
But
if
us, for
it is
written, "
things shall have found thee in the end of days, thou shalt return unto the Lord thy God and shalt hearken unto His voice."^
hope that that time has drawn near, please God, because
We
we have read
in the
it
"the half,'" and they are "idan" "idanim" and "the half of idan,"^
given by one of the best commentators. A proof of it is the
meaning "a conjunction, two conjunctions and a half of a con-
junction".
of the stars
demonstrates most
It presides
clearly.
not
who
^
presides over the children of thy people."
incumbent upon us to obey the Creator and stand in
It is
Him.
of
it
will
If
we do
be otherwise.
To prove
it
be well with us
but
if
awe
not,
not forsake
shall
Before
this
this
Jacob, and
Abraham
my
will
^Deut. IV,
30.
^Dan. XII,
I.
'Dan. XII.
'Lev.
XXVI,
7.
44-
'Dan. VII.
25.
'Idem XXVI.
*Is.
45-
LXV.
17.
'Idem XXVI,
42.
I02
He
"For
shall
my
And
it is
further said,
''
For behold
am
tranquil,
And Jacob
and none
shall
amongst whom
Verily,
will
Israel
land of captivity.
But thou,
am
make an end
moon and
Lord, then shall thy seed cease to be a nation before me for"Thus, saith the Lord, If the heavens above can be
measured and the foundations of the earth searched out beneath,
ever.' "^
then
will I
have
done, saith the Lord;"* "I give unto them one heart and one
way to fear me all the days, for their good and the good of
their children after them.
And
I will
make an
everlasting cove-
I will
and with all my soul ;"^ "For thus saith the Lord, 'As I
brought upon this people all this great evil so also do I bring
""^
upon them all the good which I speak concerning them
"Thus saith the Lord of Hosts, 'If the day and the night violate my covenant so that there be not day and night in their
season, then shall my covenant with my servant David be brok;'
en that there be not unto him a son of a king upon thy throne
and the Levites to minister unto me. As the hosts of the heavens cannot be counted and the sand of the sea cannot be measured, thus shall I multiply the seed of David my servant and the
Levites my ministers ;"^ "Thus saith the Lord, 'Had it not
'Tor. XXX. lo and it.
'Jer. XXXT, 34 and 35.
'Malachi TTT. 6.
Mdem XXXT. ^6. Tdem XXII, 39 and 41. 'Idem XXXII, 42.
"'>
22.
103
been for my covenant by day and by night, the statutes of heaven and earth I would not have made. Also the seed of Jacob
and David my servant I shall not despise to take from his seed
rulers over the seed of Isaac and Jacob; for I shall turn back
"^
All that is
their captivity and shall have mercy upon them.'
a testimony that He neither forsakes nor destroys them.
Likewise, their Divine Law will not be nullified, abrogated,
altered or pass away, according to the word by the tongues
peace be upon them " 'And as for me,
of the truthful prophets
this is my covenant with them', saith the Lord, 'my spirit which
have put upon thee and my words which I put in thy mouth
from the mouth of thy seed,' saith the Lord.'"^
And it is further written, "Were it not for my covenant by day
and by night, the statutes of heaven I would not have made.'"
I
from "The thing which I command thee this day thou shalt observe to do: thou shalt not add thereto or diminish therefrom."^ Through it the penal laws are inflicted, the covenant
is ratified, compacts are made through its observance, and conduct is regulated by it, so that He says in the last oath and covenant, "Cursed be the man who doth not uphold this Torah to do
them."" This covenant was confirmed unto us before our creation, our fathers having made it in our behalf: "Not with you
:
who
is
God and
Know
Jer.
then,
XXX,
"Idem XIII,
25.
I.
my
Jer.
26.
God from
21.
I04
He
wishes whenever
He
wishes, since the world of hohness sends forth emanations unceasingly from the light world to the coarse world to liberate
the souls from the sea of matter the world of nature and
from destruction in the flames of hell. Even before the revelation of the
blessed
Law He
memory
"Seven prophets prophesied to the naworld before the giving of the Torah: Laban,
Jethro, Balaam, Job, Eliphaz, Bildad, and Zophar."
And
again after its revelation nothing prevented Him from sending
to them whom He wished that the world might not remain
without religion. The prophets declared that the other nations
would serve Him from the rising of the sun to the setting thereof "For from the rising of the sun to the setting thereof great
tions
explain,
of the
my name among
is
shall every
swore unto your fathers ;"^ " T love you.' saith the Lord. And
they say, Tn what respect hast thou loved us.' T loved Jacob.'"*
God chose us, revealed unto us His laws and ordinances, and
imposed upon us a weighty task such as He did not impose
upon anyone before or after us, in order thereby to make our
reward great: "And the Lord commanded us to carry out
these statutes for our good throughout
alive,
T,
II.
"Dent. VT,
24.
5.
Is.
XL. XXIII.
Dent. VI,
'Deut. IV,
24.
8.
'Deut. VII.
'
"For which
people
is
Ex. XIX,
;"
all
Ps.
the
the
and judgment?"
*
7.
XCLVII,
is
is
19
Malachi
and
20.
I,
2.
105
And he swore by
I
Torah, "3 And he says, "How will they submit to thy decision
since they have the Torah wherein is the judgment of God?"*
The judgment of God shall never be forgotten. And it is further said, 'Thou shalt not find any change in the ordinance of
He means
God."=
How
the Torah.
can
we change His
tradi-
no change
in
Moses His messenger. Following in their footsteps we have made choice of it, and emulating their laudable
qualities we cling fast to the Torah and the performance of
received from
its
bidden.
It is
further said,
its
"God
exchange or alteration
is
for-
XX,
Idem
V,
33.
47.
'Sura
'Idem
II. .^8
and
XXXV,
ii6.
42.
who
received
He would
my Book
not have
before
command-
^2.
id6:
if
true.
On
the contrary,
we uphold
Abraham, and especially circumcision which God made incumbent upon him, according to the passage, "For I know him, that
he
will
command
When God
his
sent
of Israel they were six hundred thousand. And God made incumbent upon them what He had made incumbent upon Abraham, but to those duties he added what the times required. But
He did not annul the Law of Abraham. On the contrary, in a
number of passages Moses al-Kalim calls upon God in His
name and in the name of Isaac and Jacob. And all the women
whom they were permitted to marry were of noble lineage, because the men were small in numbers, so that they did not need
to marry purified daughters of Canaan. But when the people
became numerous they went in unto them. That, however, does
Noah
to observe only
seven laws. This was because the Noachides were few in number and because the pre-Abrahamic period could not bear more
When Abraham appeared God enjoined upon him the
laws.
observance of various additional laws. He carried out the Law
it as a duty upon himself before it was bindwhen God imposed duties upon the Children
be performed in the Land of Syria they assumed
before they entered the land as a mark of obedience
of Moses, taking
ing.2
Likewise,
of Israel to
these duties
could have beheved in them without doing them, but thcy did
them that they might believe in them. Similarly, Adam, Noah
and Abraham. In reference to Adam we read, "And he placed
him in the garden of Eden to till and to guard it.'" In the case
*Gcn. XVIII,
'Yoma
'Gen.
IT,
15.
Abraham we
read,
my
made
in-
my
107
God
Similarly,
charge.'"^
has
ment
whom
He
Whomsoever He
wishes
He
No
whomsoever
rewards, and
punishes,
He
whomsoever He wishes
wishes
He
compassionates.^
above His, and neither interdict nor decree are necessary against the one whom He regards worthy of being punished and cut ofif from the Divine mercy. All are in His servHis mercy gives them ample sustenance in this world and
ice.
in the world to come, as it is written, "Good is the Lord to all
and His mercies are over all His creatures."^ It is obligatory
upon us to observe what is in our hands, that which we have
hand
is
learnt concerning
5-
i?-
'
Ps.
CXLV,
9.
io8
my own
To
all
Some
them were architects, some were carpenters, some desome mortar mixers, and some smiths. Of these
some zealously carried out the command of the king, some were
lax, and some deserted the king's service. The king had maintained all of them.
The manner of their service was made
known to the king and he waited until he sent ior them and
called them to account for the manner in which they had carried
out his command. He rewarded all those who have done well
in their trade more than they deserved, and punished all those
who misbehaved in their trade and repentence was of no avail
to the penitent if good works had not preceded him. Similarly,
the Creator magnified be His praise
knows the ruin of this
of
corators,
perished with
all
return.
is
Him,
all
translated to
Him,
as
it
it."=
is written,
We
"And
shall follow
in the
chap-
is
is
when we argue with non-Jewish disputants in reour Law, we give them a silencing
reply: "What do you say about the Law received by Moses
al-Kalim? What distinguishes it, ignorance or wisdom?" They
Similarly,
gard to the
nullification of
Song of Songs
I, 6.
'
Eccl. XII,
7-
suffices, for
wisdom
is
or replaced by something
give a
command
at the
109
God
else.
He
forbid that
should
way
He
He
wishes to whomsoever
in
wishes, since
His grasp.
all
proof that
is
His
whom
He
sends a pro-
language of His people." Consequently had He sent a prophet to us He would have surely been oi our language, and
again, had He been for us why did God say to him, *'Lo thou
art one of the apostles sent to warn a people whose fathers I
have not warned."^ He meant the people who served at-Lat
and al-Uzzah. As for us, behold our fathers were not without
warnings throughout an extended period, and likewise prophets
did not fail them. But Mohammed's message was to a people
whose fathers had not been warned and who had no Divine
Law
by them and by
Thus spoke one
us, as
we have
of the learned
"The teachings of bigotry shall not tyranknowledge has appeared in its stead and is
spread broadcast. Take as proof the fact that the seekers of
knowledge are going from strength to strength although the
sects
and
their strife,
He
it."
good and
Sura XIV,
4-
He
Holy Writ
all
mankind
brings to light
declares,
"The
no
end of the matter makes the whole thing understand fear God
and keep His commandments for this is the whole duty of man.
:
thing,
that
our servile condition among the nations and the contempt which is heaped upon us by the other religions were anticipated by the prescience of the Creator praised
be He ! in
the beginning of the prosperity of our ancestors that
misfortune would visit us, unhappiness be appropriated
to us, the
land
consume
test,
"Ye
us,
shall perish
among
fathers shall
stand
among them
shearer, even as
it
written,
Hebrew poet
"Oh how
dumb
is
before
its
cries,
When
W^e are
it
will this
sparrow
like the
is
half
!"
in the
deadand
that theme.
pares us to
Who
And
thrusts
Give forth
An
to
its
About
to
fine,
'Eccl.
of child
terror-laden screech."
The
hand
child
makes
held
flutter
14.
'Lev.
XXVI,
38.
Is.
LIII,
7.
it,
in
our dire
iii
thee,
Jerusalem,
!"-
inheritence
to retain.
Thus in these times Shelomo Hakkatan' and Rabbi Jehudah Hallewi have written volumes of that kind. We shall quote
two or three stanzas from their works because of their literary
excellence and the surpassing beauty of the sentiment, The
following is from Shelomo may God have compassion upon
him
Save,
is
the power!
a propitious sign
of his
these lines
' Ibn
Gebirol.
XV, 5. Ps. LXXIX, i.
Refer to Translator's Introduction to the Bustan.
^Jer.
*
112
With Ishmael
lot,
of light,
And
may
for
aye?
upon him
"My
My
strength doth
fail
No
one reveals.
Majesty goes into exile
Amongst thorns and thistles.
Mine enemies are lords,
And many mine accusers
They are unto me as scorpions
Woe
I
unto
me
for I sojourn in
Meshech,
number
17.
113
He does not contradict the testigiven by the great prophets in their authentic books
handed down to us from father to son, we would have been
mony
especially
nants and therefore did not set any of them aside, as it is written, "All this is come upon us, yet have we not forgotten Thee,
neither have
we
Thy
covenant."^'
And
fur-
be His name, and exalted His Praise ! to carry out His threat
The Truthful
against us or leave His promise unfulfilled.
One does not blast thy hopes, as He Himself hath declared,
"For I am the Lordthose that hope in Me shall not be put to
shame."*
Verily such
is
the
He
makes
this
promise and
fulfills it
Law.
is
the other people with regard to religious matters. Especially
rethose
instance
for
as
commands,
certain
fulfill
it our duty to
Lev.
XXVI,
44.
=Ps.
XLIV,
18.
'Idem XLIV,
21.
Is.
XLIX,
and
23.
THE GARDEN OF
114
not
shall
so
unlike
that,
none
we
commit
which
others
of
find
possible
adultery,'"^
the
all
our
it
people
\VISDO:\I
other
observe,
to
"Ye
shall
nations,
appearing
in
the
viz.,
"Ye
not
steal,"-
we
should
have
as
har-
streets
etc.,
we earnestly consider
our shortcomings even partially as much as the nations
notice them, and lay them bare in the manner the nations expose them for us, there would be nothing against us. Thou
knowest the story how "the Lord said because the daughters
or
idolators
lots,
murderers.
If
and the
terrible
How many
Lord
Him
But we recognize
full
well
upon us
He
ennoble
chapter.
In no wise can they escape this fact, especially when God had
promised to our ancestors Abraham, Isaac and Jacob, as indicated in the passage, "All of you stand this day before the Lord
your God
to enter into the covenant of the Lord
that He may raise thee this day to be unto Him a nation
and that He may be unto thee a God, as He hath spoken unto
...
He
thee and as
Jacob. "^
We
cific
''Deut.
XXIX,
9,
12.
115
But
from him."
this
the earth; He
it is written, "He stood and measured
nation
saw and bound nations."^ What He permits to one
declares
"He
written,
it
is
He did not impose upon others, as
His words to Jacob, His statutes and judgments to Israel. He
gave
hath not done thus to any other nation."^ Likewise, He
righteous statutes and judgments: He does not grant respite
that it
to anyone who transgresses them wilfully. Concerning
true ;"=' and again
is said, "Thy testimonies are exceedingly
tions, as
"The testimonies
of the
He
us as pre-eminent,
fleeting
life,
as
it is
Lord are
holds us to
written,
all
He
account in
"Only you do
Since
true."*
strict
Therefore
regards
this present
upon you
all
know
your iniquities."^ The full meaning of "I know" is "I
hastens
He
name."''
thee
by
know
"I
e.
superiority,"
g.,
your
as the
to chastise us that He may purify us -from our sins just
bitter
intelligent and affectionate father promptly administers
medicine to his son against the boy's will, in order to purge
body
his
The
of deleterious waste.
father certainly
knows
bet-
order to
We
He may make
make
us rejoice through His mercy, and through His might
it
our end happy. Finished is the sixth chapter, there follows
Habak.
III. 6.
Mdem, XIX,
8.
'
^
Ps.
CXLVII,
Amos
III, 2.
' Idem,
XCIII, 5^^^
Ex. XXXIII, 17. ' Prov. Ill,
19. 20.
12.
Ii6
CHAPTER VH.
This chapter treats of the other world, the termination, to
which belongs Paradise, the Abode of Hfe and eternity.
Know, my brother, may God help both of us through His
that the Creator, may He be praised. He who glorious and mighty! gradually carries man from one state to an-
spirit
is
The proof
erals
man
is
the following.
Then God
later appears as
semen
Origmin-
carries him, as a
Through the providence of God its inherent capacity for development increases until its form is finished and its structure
complete. The unborn infant then quietly awaits the divinely
appointed time when he is to be brought forth -from his dark
prison, by way of a very narrow path, into the air of this world.
In that prison he did not see the sun, the moon or the stars,
and was away from the breath of the world with its pleasant
food, beautiful garments and numerous other pleasures. When
going forth into the air of the world he weeps most grievously
and breathes spasmodically at the loss of his former habitation,
for he knows not that the Creator took him from a condition
of imperfection to one of greatness, from low to noble degree.
He is now endowed with another one of the natural forces
which the Universal soul bestows so generously. This force
It makes him conscious of cold and heat,
ic called the sensual
:
^Nafurauschamtng,
p.
162; Logik
und Psychologic,
p.
132.
n?
fatigue
the breasts.
greasy.
Not
It
is
a single one of
the
pure, mild, savory and not overcopious. When it flows
channel does not get clogged and the suction is not difficult.
The child remains in this condition for some time. After he
has been weaned and the four years^ of his infancy completed
is
he
is
faculty of speech.
He
force
utters words, at
first
with
difficulty,
ad-
man
of thirty years.
he gains
in
forces.2
like
not as
is
much
of this world.
perfectly clear,
each
loftier
as a kirat^ to the
Natumnschauung, p. 162.
'As regards the stages of man's physical, intellectual and spiritual devNathanel differs somewhat from the Ihwan as-Safa. but is
^
elopment
Cf. Weltseele,
manifestly influenced by them.
'A kirat equals four grains.
p. 162.
p.
22; Naturanschauung,
ii8
respect,
men
conceive
since
it is
cept
its
is
and
all
that
is
therein,
its
ignorance of
and because
The
its in-
Creator,
knowing
far better than the foetus what is for its good, transfrom one condition to another according to the dictates
of divine wisdom.
And thus it is, my brother, with the children of this worid. When the prophet said unto them, "Serve
God as He should be served and be indifferent to the things
the world prizes so highly, for He has a rich reward prepared
lates
it
for
its
it.
They
health illness.
its
pleas-
gives and
desired eternal
a morsel of wTiat
Look upon
its
its
119
Its
Its
finest
most
most
Its
silk
Its
is
urine
like
Neither
is
is
Likewise,
God
did not
make
mechanism.
As
Finally there
is
medium between
and under-
is
is
difficulty that
motion
And
treme heat or
he
is
which
is
distant or
its
fire
Sirnilarly,
because of
its
the
ex-
because of its rareness. Similarly, the facis not able to utter two or more words at
the same time, not to mention that he cannot bray like an ass,
ulty of speech
and so on.
air
he
He
cannot eat
wood
as
worms
do.
deer.
'Anthropologic,
p.
112.
neither can he
moderate
in de-
I20
When
know
this is
all
we can show
clear,
or comprehend what
Holy
Moses al-KaHm:
to
man cannot
behold
Me
is
"Thou
and
live."^
One
my
face, for
commentators
of the
upon
ness,
can enumerate.
The
ited to ten
may be
hard or
they
soft,
rough or smooth.
Things
visible
much
Sounds are
practically limitless in
as the utterances of
number,
inas-
to the dialects
who
called
ceptor,
them
may His
God
'
121
suffering, pain, hunger, thirst, cold, griefs, sormisfortunes, misery, the artifices of its inhabi-
its
afflictions,
and delivering them from ignorance and from the numberless unrighteous, corrupt, envious and wicked.
tants,
Know,
brother, that
God
for
He
Know,
His
Spirit
! that
evil
prophets,
"He maketh
peace
that
is
He
evil, I
am
the
not creating
evil,
That, however,
in phil-
Among
is
that His
before
*
praise
Although the text has wisdom there can be no doubt that the right
reading
is
" Poverty."
122
by day or by night, which is not the case with the rich who arc
powerful, arrogant, and neglectful of the mention of God. Their
activity is Hmited to their affairs which are of no moment, even
if they are most successful, for they will have to leave their
wealth or their wealth will leave them.
Similarly the poor are secure from the sultan's oppression
and his violent treatment of the wealthy secure from the high;
waymen from
pilfering
sages of blessed
memory
say,
"He
Arabian poet says Hkewise, "We increase our cares when we increase our wealth, for direr than
all poverty is the amassing of wealth." In fine, my brother, are
not the poor free of the characteristics of the envious, insoThe poor
lence, wickedness and enviousness of the wealthy?
are above such things they are serene in the thought of God
An
creaseth anxiety."^
God
visits
them with
trials to test
bring
He
them
trials, as
correcteth
Thus
it
is
it
;"-
in this
is
fessedly far
more
^Pirke Aboth
is
not
evil.
This subject
II, 8.
Prov.
Ill,
12.
"Ps. XI,
S-
is
con-
123
Tlie same can be said of night and darkness. But for them
thou wouldst not know the length of years and of months and
the conjunctions of the planets, and thou couldst not observe
He who
clear
is
in
possession of a
which we have
wise
partially-
And
like-
if
"When
Sleep
is
slept, I
had repose,"^
Assuredly death
is
brought into
this
all
manner
When God
en-
"God
'
'
Job
Pi opacdeutik,
III, 14.
JVeltseele, p. 102.
p.
57; Anthropologie,
p.
179.
man
profit
this blessfrivolities,
124
human
species.
long, they
This
stows
is
become
evil.
upon one
it becomes
for
it
whom
it
When
man
be-
one unworthy
of it
evil; nay, it is the greatest, the hardest and
deserves a severe punishment from God. Concerning that the
sages of blessed memory say, "Whosoever raiseth up a disciple
who
is
not
fit
it
is
is
as culpable as
if
written,
^Deiit.
XVI,
21.
sln."^
125
The Talmud
says,
"Whosoever causes the multitude to sin, the sin of the multitude rests upon him." And especially if he raises up a disciple
who explains the law and gives decisions then woe unto this
disciple and still greater woe unto the one who raised him up!
There
is
nothing
in all this
is a
a bad sign for him. If he happens to be the precentor, it
the
and
representative
the
for
congregation
the
for
bad sign
:
in the
same
fully
light."
scholarly,
competent to
quick of
all the
fulfill
come
against
me:
therefore do
21.
'Jer. XIT.
8.
126
is
of
Lord."*
more
in
We
who
may
shall give
God
that he
God.
Said our veracious ancestors "The rabbis have tradited, 'If
a man has a full beard he is fit to be a precentor. The decision
is according to the view of Rabbi who says, one is fit from the
considers
it
"
time he
We
*Pirkc
Aboth V,
lo.
'Tacnit, 17a.
'
Dcut. XVTIT,
13.
Ps.
CXI,
10.
127
be a precentor, means that a beard is desirable, though not necessary and especially if the person in question has been highly
Rather than omit the
respectable from his childhood up.
'Kadosh,' 'Baruch,' 'Yimloch/ and 'Y'he sh'me rabba,' we do
not insist upon his being at least eighteen or seventeen years
old: he may be only thirteen years and one day old, even
;
For
officiate as precentor.
when we say, 'It is a general rule that whosoever is notinduty
bound to carry out an ordinance cannot discharge the duty of
the masses.
But
it
is
become unto me
It
giveth forth
its
voice against me, therefore I hate it.' Mar Zutra bar Tobiah
said in the name of Rab, 'This has reference to those that send
down
before the ark a precentor not qualified to officiate, eson Yom Kippur and on the other fast days.' For it is
pecially
free
A precentor's blindness
it necessary to replace him.
does not disqualify him to officiate, and he should not be replaced so long as his actions are proper and good."
And still further we have found the following in the Re-
less is
128
sponses
"If
man who
is
Law
who
but
versed
in the
Law
who
is
not
who
replace
him
only with some one who possesses all his good qualities. We
do not send down before the ark as precentors beardless youths
And even
of age.
in case of a
all
man who
connected
with the
the
Wherever there
one
else
is
is
preferred.
But
in
case there
is
fill
the office no
no one
to descend
before the ark and act as precentor, neither a sexton nor another qualified person, rather than omit the "Kadosh," "Ba-
ruch" and "Y'he sh'me rabba" we may permit any of the abovementioned to officiate. This applies only in a case where it is
impossible to get anyone else, the sole condition being that
the precentor must be thirteen years or more.
'Whosoever
For thus we
masses.'
is
is
"
path!
129
memory said about the quahties of the prethat he should be acute, penetrating, patient, gen-
fathers of blessed
centor,
viz.,
God-fearing, prudent, scholarly, quick-witted and fully acquainted with those duties for the performance of which he is
tle.
If
it
and
is
his fruits
of
those
who
thou,
my
inis
'^
'
Gen.
Cf.
II, 9.
'
Ps.
CXLV,
19
p.
127, note. *
Mibhar Hapeninim,
p. 6.
130
but
man
it is
that
is
the cause of
us, then, to
dearly under-
evil.
God
created
all
pur-
evil
not
He
man's ap-
evil,
you say, "An evil man," "An evil ruler," and the Uke.
must be beyond the Praised One to create evil, lies, deception, frivolity, falsehood and calumny, seeing that He has forbidden all such to us. Thus when God visits obstinate sinners
with severe penalties, e. g., such as are mentioned in the passage, "Behold I bring evil upon the house of Jeroboam, and
will cut off from Jeroboam him that pisseth against the wall
and him that is shut up and left in Israel, and will take away
the remnant of the house of Jeroboam as a man taketh away
dung until it is all gone. Him that dieth of Jeroboam shall
the dogs eat; and him that dieth in the field shall the fowls
it is for the purof the air eat for the Lord hath spoken it"^
pose of chastising. If from one point of view this is evil, from
another it is good, since punishment is meted out to the wicked
and the perverse for their good, to purge away their evil and
it is good for others who should be warned thereby and not do
Thus God warned Israel, "All these
the like themselves.
abominations shall ye not do that the land may not vomit you
instance
It
forth. "3
In
fine,
who
are punished, as
it
it
is
written,
that those
who
are un-
"And
those
who
are
left
hear and
fear,
and
shall
Is.
XLV.
7.
*Lcv. XVIII,
*I Kings
26, 28.
XTV.
to.
'Deut. XIX,
20.
131
life
the bodies of
human
beings.
The learned
physicians speak of
this in their
works.
and
He
his people.
He
threatened to
Pharaoh
them loose against our
that they
that evil
it is
my
clear,
brother,
vise
it
the
wake
of the
lie,
"^
And again,
said, 'He is not
evil shall not come upon us.'
"They have taught their tongues to speak Hes and weary themselves to commit iniquity."* The sword is released on its ac:
count, as
we
read,
smite your
The prophets
of false-
...
if
ye can find a
man
truth."'
T.ev.
Idem
XXVI,
II, 30.
'Ez. XIV,
'Idem V, I.
22.
21.
Jer. V,
12.
Id^m IX,
4.
132
"Why
He knows in
does
God
disobedience.
memory
say,
prompted to
spite.
But it
act hastily
as
it
written, "If a
is
man
Him!
^Mal.
said,
I,
9-
"Whither
'Ez. XI,
21.
shall
'Jer.
And His
saint
go from Thy
XXIII,
24.
peace
be upon
spirit?
Whither
133
Thou
art there
man
ness and
for
He
all
manner
"Who
is
like
this
"For
the
Lord am
righteous,
I will
God Him-
seeing that
iPs.
*Job.
He
is
CXXXIX, 7, 12.
'Amos IX,
XXXV, 6, 8. 'Ps. LXXVIII,
3.
38.
'
Prov. IX,
12.
134
very saintly man said, "Were you not to sin verily God would
create other people who would sin and whom he would forgive
to exercise His clemency." Yes, my brother, even if we were
wholly righteous it would not be proper to rely upon our righteousness but upon His mercy, as it is written, "Not because of
our righteousness do we place our supplications before Thee,
but in reliance upon
He who
is
Thy abundant
mercies."^
is
unworthy to share
He may
"Let
me
member
it
Similarly,
could not
it
make
that
member
Know, my
that
is the noblest entity and that God created for her this splendid temple and caused her to dwell there-
favor!
in.
the soul
He
furnished
He
it
with
fashioned
all its
it
organs and
lOO.
15.
/Inthropologie,
p.
17.
135
conduct herself according to the divine commands, be thoroughly at home in philosophic discipline/ nourish herself with
th^ theological sciences,' be purified through the spiritual sciences, be alert in the service of Heaven, imitate Divinity as
far as lies in human power, then she will inhale holy forms, and
be attached to the universal soul, so that light will shine upon
her and 6he will become like a beautifully polished mirror in a
dwelling amidst gardens, pleasant breezes and fragrant flowers,
and the essence of the Merciful One for immortality and perfect happiness to all eternity. No power of the mind can image
or conceive it that which eye does not see, ear does not hear
and which does not enter into the heart of mortal. Behold the
prophets have said, "Eye hath not seen, O God, besides Thee
what He hath prepared for him that waiteth for Him ;"^ "How
great is Thy goodness which Thou hast laid up for them that
fear Thee which Thou hast wrought for those that trust in
Thee;"* "Who shall ascend the mount of the Lord and who
shall stand in
tabernacle,
His holy
who
place?'"'
shall dwell in
Thy
eth and worketh righteously and speaketh the truth in his heart.
He
;"'
"Thine eyes shall see the King in His beauty
and the essence of the King of Kings bless"And they that be wise shall shine as the brighted be He
ness of the firmanent; and they that turn many to righteousness, as the stars forever and ever;"^ "Thus saith the Lord, if
thou wilt go in my way
I will give thee companions
his
neighbor
meaning the
;"*'
light
...
of these
who
stand by."^
^Anthropologic,
p.
LXIV. 4.
Ms. XXXIII,
*Ps.
'Is.
17.
97.
"Idem,
XXXI,
p.
20.
"Dan. XII,
3.
"Idem XXIV,
'
Zech.
Ill,
7.
3.
'Idem XV.
136
may be
life
of the
life
Future
day of my visitation I
shall visit their sins upon them;"* "Is it not hidden with me,
sealed up in my treasures?"^ That is equivalent to saying that
all his days will be spent in uninterrupted bliss or in excruciating torment. Moses offered manv such hints to our ancestors
but they did not fully understand them. The Divine Law, the
Torah, which Moses brought down, was adapted to all manner
of intellects. In it are passages whose meaning is on the sur-
World.
It is also written,
"And
in the
We
cite
prophets prophesied only with regard to the dnvs of the mesAs for the Future World eye hath not seen it. God
siah.
alone will prepare it for the one who hopeth in Him ;" "In the
pious
24.
21.
il.
137
God, and ate and drank.' " Thus, my brother, the condition of
souls obedient to their Creator consists in heeding His command and keeping aloof from what He has prohibited.
Every soul that masters the whole of theory and practice,
acquires the ways of the prophets and the pious, and treads in
their paths, will surely achieve uninterrupted happiness unto
all eternity.
As
who
turn
against the Lord, His prophets. His saints, and His God-fear-
v.'orks,
mulated ignorance
way
to dark-
darkness he goes, and with darkIn the other world they are in an
ex'^eedingly base condition, in an extremely vile dwelling, i;f a
most deplorable state, as it is written, "And they shall go forth
name
ness his
is
in
covered."^
and see the carcasses of those who transgress against me, for
worm does not die ;"* "With the fire and the sword of the
Lord shall all flesh be judged, and numerous shall be the slain
of the Lord ;"^ "For Tofteh has been prepared of old."" Such,
their
then,
is
upon
it.
'Had
lost, in
so far as
we
not been for the fear that our book might fall into
some one that can not understand it thoroughly,
it
the hands of
one not versed in the divine ordinances, theology and philosophy we would have given an explanation of the subject of
reward and punishment more precise than that in this treatise,
profounder than this exposition and more remarkable than
'I
'
Snm
Idem,
TT,
16.
9.
"
Idem XXX,
33.
'Eccl.
VI,
4-
Is.
LXVI,
24.
138
previously indicated,
to a single
a single opinion that is original, but have learnt it all from others through the favor and goodness of God. Of Him we ask
favor
in matters religious and worldly, His mercy, pardon,
and the gift of kis wisdom, as it is written, "For the Lord giveth wisdom; from His mouth are knowledge and understanding."'
The book
is
II,
6.
it.
God,
just as
Rabbi
TABLE
139
TABLE
Showing- the corresponding paginations
of
the
English
Arabic
p.
P-
English
35
1-
I,
36
I,
16
57
2,
19
38
3,
3,
23
39
40
4,
14
41
4,
19
42
S,
5.
2
22
43
9
10
6,
15
45
22
13,
16
57-
23-
14,
58.
24
14.
21
59-
25
26
15,
II
60.
15.
25
61.
27
16,
13
62.
28
17,
63.
.17,
23
64.
.18,
13
65.
44
.18,
21
66.
.19,
67.
.19,
23
68.
.20,
69.
Ara
TABLE
140
EngL^h
Arabic
English
Arabic
70
43,
12
105
66,
71
44.
106
67,
72
44,
17
107
67,
18
73
74
45,
108
68,
II
46,
109
69,
75
76
46,
22,
no
69,
25
II
II
47,
16
III
/o,
77
78
48,
112
71,
48,
22,
113
71,
79
80
49.
12
114
72,
50,
115
72,
19
81
50,
22
116
72,
II
82
SI.
II
117
74.
83
51.
26
118
74,
22
84
52,
10
119
75.
15
85
52,
24
120
76,
II
86
53.
14
121
77,
87
88
54,
122
77,
23
54.
29
123
78,
17
89
55.
17
124
79.
90
56,
10
125
79,
25
13
91
57,
126
80,
92
57.
26
127
81,
93
58,
21
128
81,
18
94
59,
129
82,
95
59.
19
130
82,
24
56
60,
13
131
"^i,
12
97
98
61,
10
132
84,
62,
133
84,
20
99
62,
15
134
85,
10
100
63.
135
86,
loi
63,
19
136
86,
23
102
64,
10
137
87,
12
103
64.
26
138
88.
104
65,
17
SUPPLEMENTARY NOTES.
141
On
learning,
P. 19,
P. 20,
X, sect
I.
P.
sect.
Yoma
11.
sect.
viii,
22,
Shab.
18- 120;
Yeb.
Vayikra
93a.
Rabba,
parashah xxix,
II.
P.
P.
P.
P.
P.
P.
P.
23,
Aboth L
P.
P.
P.
P.
20.
2.
would be
fifteen.
Berachoth, i8b.
P. 84, Is. xl, 26.
P. 85, Deut. xvii, 6 ; Berachoth, i8b
Shabbath, 152b.
P. 86, Tal. Shabbath, 152b.
P. 87. Aboth v. i: Tnl Yoma, 38b.
P. 89, Tal. Succah, S2b.
Eccl. ix,
Yoma, 87a;
Sanh., 113b.
5.
See Tal.
SUPPLEMENTARY NOTES.
142
lix,
1 6b.
P. 128.
P. 129.
Rosh Hashanah.
29a.
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n"a^2
noana
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^xpi 12^
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10
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pnnyo
3n3
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read
xn3Dn3X.
riiy ^!'N'^
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n:x3 ineri
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n33D31.
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20
nixim
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15
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fivp^isxi 133^5X1
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nxnx Djxjn
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nonpj^^x
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xrxn nonx^
ni?
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if'xini
s^'fi^
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men
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Pxa
xn^XD.
25
10
a^iani'Ni pnvfjNi
ma^Ni
pni^Ni pn^xi
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p^D i^Dyno^ -np^ jxDJX^f' p^3 0"p n^xla p^iisx torn p^j^x id n^ojf)xi 15
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25
13
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i^a
oxmf'X
^q
ri^'^j
nt:i5D
oyj yjv
.nii
ri^^VI.
^ read
-|'JV.
25
22
^f>N
bnoa
fsxnnj^ n^xcox
xm^x
rijxn 1^
isn
X' ^xpi
n^isji
'303
mn^x
x^E^'
i6
Tin
n>^^i
nonpn
'd nfjxDa
QD x^jns
xf'yxi'x
x^
xma
^ip3 n'i'x
nox
f'lisxi
n'?
^n xin^x ^s
fjxpi
n^ xn^Spn rijxn
i^!?x
iddxi
nai^nxf)
mat'xi
^f)!?
dx^jdi
.HD^xy
osc'oi
'riK'
fj"?
'03n^x
r^nx n>
mm
mm
^ixn
TiDOj }Sn
nt'oij
nirnp
1^x131
'J
ifjxp
]nmx
ng'^K' bv
niiVD
2X3
yxiix
flxSjx
n'')h
Di^ij'n
bi
'?"i
'oanf'x
^E^D r^i^fh^h
b'p^
^xit;'^!?
D'ainai d^x'3j
noDJ
n^ainii D^x^aa
D'jn3 3nx-iD
ni^^oj ^yi
^y D^^p Di?iyn
xipijxi
f'oyijxi
mnyn
^yi
'i
^vsijx
Dnn'X3 i3do'
jx
.pox xo ^1n
xo yo ^va^x
^a
^1n
XOX^DI XT13.
'iba
n^jx 3X3i5X ^a
2 read
jnn
^yi
3X3
nox
mal
nOXH
^a
'J3
fjy.
.^sipjoi
D'jn3 nsini 20
nn3T
D^y^x
minn
is
u'^tr ioc^k'
fiox^x n^xl3i
'j
ntw
i!?pi
i^wsisi
pa
un: nnin
^jK^a
im nx^^xi n^i^x
n ^xio^x TV
1 reed
n^ n^jxlai
nx^ pi .nnon
'D
|x
x"S:^x
n n^ix
nx ip'hn nn3ny
'nijx
x!?^
onoi pnxi
b"i
1^5x131 .D^^x-iL^^i
."iiD^Di
^ipjoi
m3n3xijni5"n noi
ri^oj
nx:
y^t^'i?x
D^xyf^x n^xlsi
Dn3T
nh)p'?
anaa
y-iBn
D>:^>^^^' i!?
mnaoi /ipyo
'yn
a^x xrx2
'ipi)
'^y i^jxl
'j^x XT\^3
'J
mm
nnx
nx>i>ix ^ij
x^ n^iy pi
ijjj;^
nnx
mn 'Ji3
pjanoo^x nx^pnxi
monx
DMxiax
n^ ^xp n^ xn^ipx
ntr^tr
'J3
^y
n3n^
hv noiy D^Jiyn
loif)
onx inv
anpn np
pnax
-iJK'ijx
25
^fsN
iHioba
iN^Ni Njsnni
cijjn
fj^^jj
^D lycfix
man
iiain
'i;ni
xo^y^x fyn
D^x
jxa
xnnjXD
!?i!5yDf5xi
p nxijio^x i^^y
^s jxttmijx
ni
\n
min
xjnna np
ri^xj
>n^x nxnoxi^x
n:x n^ pfiv
ni?x
pQ
^xj
pDDxn^x
D^y!?x '2
rin^nv ^jxy
>i5x
,ijx^v
mos
xnvx
r^^^vf'xi
nnn^x
njiv'
nyt?
xr^y
^Nt^n^s
jx
^!?x
lo
nnDxb
.}**y3
nmixjo
Pii
ixjSxi xn^x pa
PiBic
.n^3y in^
ri^y^x jy
xD^xi ax-in^x
1^x1 ^xfiD
}xm^x
nxnx xd
^in^xi
xoi'yf'X
coino^x
-ivjy
^infjx
3t:-i
mx3
xnx^yx
xnii^n^i
-ix:^x
jx
15
.xoi?^ -i5x^n
riny 'd
xo nx^Bx^JX
XDD
xnmixjo
na-ini?
'D
nnnna
>b tiKhvha
ri^b^x dsj!?x
ifri
n^'b^x DDj^x
xnnal
npi
'li^x
1x1
ria-im
nnxyoi lu^x
nn-ijo^x
!5ipy!?x
xn's in
nnaonax
nwnD
kd
fiix
read n:X3D.
*d
2
x^-iai
^f'y
^jid'
.3xn3!)x
njX3Q 20
.xnmE>
't;'
*b x!ji ^k^
"^
xS n-ioxi
read nnx:fD.
nS^yo
nmxnxi
25
24
rio^oa nnnij
i'V2 if'Ni
Pivi
D3n
^53
^'3tj'''
^3
p^ inn njyn
DmK^DJD
'd
ynro
^jno^
1^x1
ni??oi
d:^'
jnn
ni-i3in
'^yi
xnyiai
m^b
^y
nx nnnxi
mD
'ip
t^xl
|o
^"VT px3
naitr^
axpD
-yn
n^j^x
f\bv 'ba
n^^x
y!Srxi finy ^s
x^
nmin^x
nji^ n"j^xi
pDX XD
1
1^x1
Dy:D^^
^axtj'
xo hivd^xtxdt
mya
xn:D
no-i
riync'
jnn
xmnys
finn
15
pny ityn mj
li'xn
eiDV
p "n3
pnsx np od
nncni 122^
an
|x
ba
20
fi^x npi
yni '3D
Dninija 10
ii^^rt:'^
nom mipa p
2b
^K':x^
xomnx pnyxD ao
.1227 ba
n^xnn!)x
hnD
in rnn^ ix 3T3D
t^-n^o
-i^e-pao
2 x^^axijx
|XDJx^x3 Dna'x
Nil
rinxay
^q
px3
IT'S"!
npina 22^
nnn^i
nj?f'
^i!jx
Tnfjx
Di!3Ej'n
n^^x
'j?n
pun" njooi
t^'ijx
p ^ip^x ^pxm
t^ij^sni n^i-'v
mt'y
n-i3B^xn riJDxa
njnn
moo
nxr ^3 nnxi
nar
n-inxS-i^xQ
2^51^1
m'yjDi
nsm
]*j?o
nnroi
"d
ix^""!
mx mv^
nn nnx-i2 nnx
fiiip^Nn
's
nai xo
n^b
mp xm
'!?x
p^xi^x
njt:x3^x rinxay^x 25
3 read fi^y^X.
27
*n?>N nf'NpofjK
n^n 1^
ninn hap
^xinsi^x
><j^
Dm
nnrhv
nj^a Dnnf5T3D
.xraijxjDi
Dim
nno.. "Sx
xf5
n^^x
p^
D^f5Dn^xi xSn!?x
nnxl xnn
prxn
x*^N
D^^
ix
DHJO
x:!?
nn
xf'N
Nnsnr n^ niNcx
^V3
ao nxn^x
--ini
'i'xi
onx
oxb
xi?3
pn
hap
nmpn
my
xr^y
bap
'bv ri^nxio
mm mm
p
dhjoi
nnxl xdd
nnxns Dsno
^1ni
|x
p^xi^x
'nn
innv^ ^:xyDi lo
dhjoi
xrooxn
^ja ptrija
jx
xc
x^i i^xp
on n^xyex inp
npn
x^x
eivi
^i5^
Dxji?x 3t2x5
"^y
p is
mnj
^ini nfjojn
njys 'yni
^i>xi
ni'xi -ily
ijoif's
)y
n-'n
2 ..xnfjx
nin-i'
ixmnn n^^xinx
axDniK
pnx m^i
onnj-n
'bii^
ini
xf'
f^-r
^"i^x
niD3ni5X
^s
nxjsvii
an
nnT
mi
i5
fjji
nxDV^x
nxj-'jxj |xb
nxo:x
x^d
nxji
'Ddh^x
.tj^ns'i
^n^x
.nxiD xnyoi 20
ifjxpa
ri^Nnx^xfix
pn nnrm aba
Ji3^x
i6t<
nmxay
pn
ycon
xfji
pyn
n:t2X3^x nnx3y!5X
x^y xdxd
x!?x
nsoo
ao xn^nxmnyn mpn
"bv
nvnn
mxvs
.xid^x
y^t^no
3xiji
naio Dxba
mpn
onnoa
xmxyi nnnxu
x^
\-id
nxoc^xi 25
Dn:x^ jlxa
nnom.
* read Xnjxf).
26
%vd2 is
ynao
}NDr
K^ii
nf'Ni nj3
^nn fiiip^xa
^fjx -ini'
liJ
^ijx
n^jy^D ^py!5N
ei''3
rix'^n^JXi
^^x
xnnjx
^!?x 2
|x
-i3x
^a xn'3xn^i ri^xoa
ri^^^ ^a
nno
p
^1
ini xt:*
fi^3i
xjDnaj^3
piai
ij3
xnjn
^a
men ^ifjx
xmiS JD Doc^x
b^T
xlt
xn ^^y^x
^l^x
^3X
ar^vo^
x^x
JX3
nx3-i3^xi
|o
^k> n^>i)
^Jio ppxjn^
yi-i"i li^JX
nnxtj'j
xo
iiiix
|x
nv npa
^i^yoi
ri^yi
nni
cjb
xdi
txj'X3
Daj n^i^x
f\)i)
hi njp^ni D!5yxa
niip ^a
'I^X
XODX^X
-|^XD3 '3D
XDaJ.
xnjx nv
yn pSxi^x
nnos
""a
noDj npDj
5 read
ix
'^y ^lyao
xnm3an.
|x rijoxsf'x rinxsy^JX
if'xl >a ^
njx^
nxm-nan
^^'inf5Xi
nxn^DDI flpDJ
1X1
xob
riiaa^x
|x ^3x x'
Kiix Ni'D
read
nnva
jjnjQ
nn^DD.
'i5y
b
nhv
xxi
20
jxa ^^^jni'Xi
lirni
nf5X^i
xdd bi xnoo
15
.'3D
n^ninSx
.D^f5y
ri'Xi
^py^jx in ^iSx 10
fiitDi
Ina
X'
4
ri^y
i'ya^K
^x^n
}x '^x
^b'
panta
xo nn ion
fjiio
xo ^^x ixnt'
'aino^
nyn
xnjo jiynjxa
5|-it:
|X3
-iDpi^x
od
nr^o
pyu^-o ^3i>x hi
DXonf>xi ijxDD^x
ri-xj "a
f ^a
\v
jy
^iix ^a
moxn i^a^x
nav
pi^ioi?
i^pyijx 'd
pivi' ii<
n"ixyDf5Xi
i'ji
yxiaK yo
ri^yn
ri^y^Ki fjpy^N i
nx
in
x^x
'a x^3jxi5x
vp' i6
ddx ^53
nxy3JX3.
^ read
nniDD
pxf>i 25
n^^x vn
H"^.
4 lead
S9
ns"iy ^^N
'D
ab va^zaba nbav
f)v*
D'oan^N
55"?
^ip "D
.Dmns
^^f'nfjNi
"nn
")3lj
nyQjD
.'ji
SDT ny
fia^jj
ix
if'xn ^s
no3
n:"i31
njixni
^d
ncn
k'ijn
na lyjnnon
np^i p3ND
np-'^i^x
X'SJ*
nrf?
oijy^x nf5'ia
i^jsI
n^r
pan rionpo^N
nnm
1N^nJ:^
nj?3B'
f)X' xi^i
l5^nD*
^d
mip
nS'^xi oi
nxnD^x
^iix >d
p ix x^-'ajx^x
p ^n qd n^^x Dnvi) n^x dh^^xvd p
nnjo n^yn
}x
{jiin
xinjc'
sna
nnsfjj
n^xl nya myji nnyxD ^^x y^ojfjx psi xjxiix^i xjix^ix^i xj^
xtr jx xnpnx^i xn:i:Di xnoniun nnin^x pjs
p n-^y -npj
lo
riD^Sry
xd mtr
^^x
/yn n^^x
na |x^ vn n^^x
nis^x einy
n^i
C1V1'
.12
b IX
D^xy
'D yi'xiD
>o^
nn
fjai
ob^xn od
riny ^s
nyn^
^fiD n^nsi
D-'rjBD
XM
px^x p pyxi
nnax
xnjn bap
1.
yn"*
x^
x^t:'x^x3
fjxp' D'f5i
nbav n^^x
xis^x
'Ji
civi
D3^3X Dva
'" noixi
f)-iK'X
yiv
D^f)i
!?pxy
^3 ri-nn^x
nijyfjxs -nnxnirxi 20
iisr*
x^ Tvsn
n^'ia int'f'x
c^vi
'ipi
'ipa
'3ni
qd p^xi^x
'ipi)
*^x nan
is
njx^ ^py^xn
i?xp'
'3 D\nf5X
nna^jx
D^y^jx
nnx dm^jx
d^!?
N^K'xf'X
^xp^
^Ei
r]-]p' 'ip3
pfjj
|x^ Spyijx
.bpav n^^x
xv'xi
ynv DQin^^JX
'>>
Plitrx
ao n^^x
51V1
nna^X
DNnf'x
n^nn
pxa xxon
25
axna^K n^
n3'Ni>o^K
p Nnba ptsjni
i>oy^s"i
ans^isnslji ib'tjz
Kpn'i a^i^
- INI
nn'
D'^s^s nsly^s
nj ^y
nsi)s ns^ns
p nam^si
sisi
3-in
D^p^s D^yj^s
sn sna
ns
-i!5Sl ^s
""d
pirnB'on
ns:j s^i
.ssisi
n^T no STS
sn:3D' mps^i'S
i5iDSDi?s ^ inj.
s^
'^ '"
ps!?"!
m*j
'is
'jf>s i'vsi's
Ssp^ D"y
on
.'jv^ar
ni^n'
n'"'!)^
s^
s-ii 'nn
psn
npm iSs
dis
Ko^yiNsn^'iai
rvhv^
nmsay^
nob
'a
nsnn^s^si
is s'
p3D s^ 'ym
nhh fiyso^s
snrT
so
pJB'
^spi .is3nssi5S is
D^ys
an
"sn
5 read ri^'iSL
^yn
"'
Dsm^s
'Ss
rhhi^
s'inf's ^a inrSsi
yosD
fniDsi n'i5y
ijsp^
's
ms
^f)
ao mDS>
20
nain^s
ao
'q
n^ij ySs"ini>si
NJDS31 SinSD.
nos
Wa^s
lo
fjapij
130 'SJO
iSDfii's
Hi's
Tn3
f5:J3S
s^j'isf's^
py3
^^yi
soon np
nf>i>s
nyao
s^ji
-isij^js
so Dsm^si
rinsay^s |x
'S rian^sij
njs
pnm^s im^
i!?s1i
Dnaya vnn ^s
ptj^tj'Dn
K^jr 3
ri^V'pni's nnsnyi'S
dqj^s nnpnnos
ns
isn
xnisaa
2 read p>3.
an
natai)
8 read
p |S3B
niO hv
niKi3 nnK'i'M
25
31
DJN
-)N3DNi5N3 riDxns^K
ini
jy
jxrnijNi nN3jfjNi
pi 3Dn
Nim
nipx^f>x
s t]nc'
nniDxj^x pxyo^JN
dj3
^s
p^iD -iNnDxijN
p qd ^yjs
n3DJ 3ipx
'f'X
Dxi
ri^ij^x
yt2p '1x1
^np
|X3
p xir^x b^sha
'^r)f\'
4 p^jj
""si
nb x^xi i3l^x
jxvn^x 'Di^xl
ixvnijx
nxiD
xnb
"d
^Jiio
|x
^3x x^
nlni jxvn^x
ijiix3
XB>
D^i?x ini
nxiD
Pi'3i
nxv
Wno n3m
^53
ncx^x
pj-ik-x
3Dn
n:xf>
ixvnf5X
bm nnxD
mp^x ini
^di
10
n''b'n^x
n^xn3 n^xl
nnrni pi
x"3:x^x nrni
x3 nnx3i
XK*
'd d'^
.fva^K3 ris'x^o
-i:iJND
n3m!'x
'3^x
mab
n^nn n3r
bvi'\
xrux^JX npb'
xD^^x
.2
pxyo^x
n^x 3"'mn^x
n"i3nni
]Dnx x
""nn
|xn3DD
npi5X3
n^-'fjoi
.pD^xyi5N
inn
mn np xo!5y!5X |x
fjipji
xr'3 xo 'bv
inn
Dn3n3
n3y^x
'3
IT xS
|x |xo:;rf'xi
.mc^^x^in'x^i5n-)3l
nxJxDi fijDn
|y
-i
xn^
i^yji
p n^s X23
'^jnoi
x3
xux
myj
n3inf'X 20
p |x b'p)
bp nioSx
xux nx ]^x-i3i
311 D'DX
^fjx
xn3X3Dxi xn^jxyoi
ix n3in^x
'D
n3in^x iix
Xp^.
^ read
'3D nx3f'x
HD^X^X. ^ read
13'3.
in
eiaij
the two
25
30
isn
-ipnsn
d!?
nn ^ny!?s mi
f'oyi'xi
bmn
rijbi
f'ny^Ni
fj^pi
.t^jk
rinjEj'
ab pax i^jxI
n:ii-i
pxi)!
nnpKio no
D^jyio
|x
|s
nnix
Dn^t^^yi !5nD
nnno
nma
b^j
pb
Dijxy
xix
b'p'\
minf'N
ppn
*jxi 'b
Dxa
D'b) xoi'xy
^a
b
1
fi-)B> )2i:b^
'yn
pbaiba
i'^xixi'X
}x
is
N!?nK
D^'yi^x
xoxi
'^^
"ij^iv^i
-i^ri3i nitJ'yi'
20
^mx
xjx^xi
nna
oisyn xofsyfix
mjyD^yxi5 Dipi'XTaaix
nnnma
mon
i'^pi
nnjljxn nptj'x np
i^xi
na
nnon
am a^bvbii
is^pi .4 ^fjoyi'S
^jd ^y
5 ^j^^^
xD^sy^Jx
bi^p) .n-i*^3i
^^pi.2>:NrDri'innKnDX
fjx
brMii |X3
xo
e]nn^ ni'yi'x
n^n rp^aoo
xmna
ix^ki 10
"lisxi
b^vbai
yv^
nix lyxK'
pyn
.mjxyD
-nnomi
if'Ni ni'yi'K
im yb\ b'bba
nfjiix
npi
Dfjyi'N hi^p
^a nyxt'i'N t^oi'yi'x
^'pmi5iD ij^y^xi
ni'yijN
-ix3t2VKi
niDN
n^k'n
ni>
^n liix ^1k
ixDisiji?
0^5
mpnsK nroi
obf^Ni
^I^jk
nSn uhvba
D^fjyni
nnpna
mp^
ni'i'x
y b^ ^ pna D^jyfsx p
n^^x
^5x x^ D^'yx
.pox
25
33
pi nnnxs Nnxyxo
nnriNi ivp
xi>
Nnpnx^
-ixii
pi? pnv
-isni
n.tb N:jnD
int 'na
Nnoln
ri-io^xn
p^
xpan
nN"'!?iN
Nfj
N^jn^sa lonnn
npipn^NV^N f^yn^Npi
nm^K xnnK
^njK
|si
moxi
n-ilD
^a fiaisj
2^12
nin
riynv
^tr^
ma
n^iiK
riatsj
nxv
^^D
i6
-jk'
ei'3
p inr^
^^xm
.m:
".iix
5)3
'"^ .nin3Ti
cj^'x
I'pi
.2
.n nnsnn i
fjriD -i^nai
VDVDOi
DJ1
-i'5;>
^lia^xi
i>xp i^x-i
p ^liD^x nnnai qd
nn^xa xi nh
p-iaann dxjd^x
JT'a
'D
read
f|pxi
>r2. 2
p ^Jiia
'a
nnxr
^x-i
in!?
^33
'a
nnax
^ui?x 15
mm' n mi
i>"T
i^j
.nin^^JDni
p n"1x^x
-ik'x
xvo
jni
D'omn irn^x
20
p po^on
^jonnxi dx!53!5K
pnai
i?Dhn2
naoajx
'p!>
xaiji^jx
i>JT
no^fo
nxnxyo^x
nxax^x
^xonnxm
ria'i
dx:x!'X
^jx -j-inai
!5iia!5X -pinai
}xnD3^x
D-ia^xai
i^jxp
.T'lxfjx
ini6
-^x^ts
nxyan
^i^jn
xx
dx^i
inr cjo
-ik^x
VCD
ma noj
mno
X'
Dxyo^x
i6^
indjn^x
"nojik' NC'nsf'X
n^xl
.^il:: xij
2t'n: iB'N
^xpi
"ij!5
^oi
pop
Snolj'ki
xnjy x'
ini 'l'td^
njj
pi>2
ijxpi .niiy^Ni)
ei^aa
Nn^a
n^f^y
ddj^s nix
!>
rijj^N
.N.na
p inr
ny^jn
xf)
nxixno^ix
i^vna
pyn
f)xpi
'a 25
.jkto^x
Xinxr ti^h.
DTK
ba
yjo-'
NnpnNi^i
ViKin!?N
axn ^3
^a T-n^
riainf'K
\biip)
ion
tanc'
pi
N^
nantj'^JN
i-fiai
pn xoxs
nn^
fjiaxfj
xni-isij nj-'xv
noy
fi-'-'pno
'a
anx^x
D^nisx .Tn>
dx
^'^ps hd-id
myj nnn
i^xI
i^'oba hap
xo
'In
naij!)
nyoa
n!?nxj^x
'ips
apy
t"'n vf'y
n:?:)
mxn^Nmm^Ki
^q ysj^
nnoiax
.iNi5DX^K
|nji
'h
xnai^
dsj^n
non
kihb'
ntsD
'sh^
N03B nnr ^x
njni
b"t 'D2nhii
rixncxi n'i:3n
lo
riyS'i n"'ix'
innr ixjna X3^x n^: ^1x x^jn^x ^a nnrx 3-iy^x xnyc fy3 i^jxi
mrx
f>xpi
.DXJ^x
^a 3J1
nxnoi
3inxa Dn3^n
DXJ^JX
linn''
mxDn
pi
3i^pi
n-x
"-a
'1xi ns^taxa
xo3
nnT'5XD
dxj^x
n3^p nxnnox
x^jni'x ^a nnT
pi'x -nox
nnxT^x 3in
^ n^'^vyc
"-a
15
XD^y^x pya
p nxtriDx x'jn^x "a nm p tix ^xpi .niny "in3i njtn Sxa x"'jni>K
p -lix ^xpi -xnpnao *iy3 riapxy^x pi xrifinx nxDxpo pi xnx^xjj
d^ x^jn^x 3^t3
^xpi .n:n p mon^i npia p nom ^ ;xn^3 p na ni>
.nnvj3 nxD ^xr d^ |xi m^j!5 n3-in bx xo i>xj |x x^^ni^x 3^3 p nix
fjii
"]'
.xns-in
p^
5
mx3y
.X3xn3
i3ipy!?x
.Dxjvxf'x
f)xpi
^xpi .noipn
pn xnanvn
5Np K'nfjK tv
^SD
^fjy
Pii3ySx
Ni5
xi^ ini
.
x^n^x
may i^v^
^3p
"ba |KDt:'
e]'3
p ijnjx
m^n -innyx p
xd
nix ^xpi
-lix ^xpi
-i3X
fjpxyijx -i3K 25
5 read rinxsy. ^
line.
20
ijxpi
35
i6
DHS
eioa
^J2
Kin'
cji-iyoi^x
yjvN N^i^iN^N
^xpi
j-ya
-^
xyiii
nonx
^^jy
^Sd
div!5X
.npnvi5X
np n:x3 n^x
pi5iBX
XDys6x DiDi
':j^x dix IX
.p'^j pn^ijD
niiB'n li^xn
xnnnxv
nix ^xpi
^ys
^ ^^jn
ndSJ nyn'
DD3 p'v
uxnxi npn^^JX
'D^h^jx b)p2
-^p 'ihii
xt
lo
hnoxi
nn:n xU^x
xmm xonnpnnxa
^vax npnv^x
noi'ix
xf>i
pi>ip^x xf>3i
ism nn ^"T
xnoDJ nn nUi
;x^ niv^x
nps^x
.*
inn
Dni'xi
'^n'
p ni:"iN
yi^
ab'iD:
.-an
.div^ni fipiv^x
i^if's
pa^i'
^^n ^nn
.y^Sr^
xnnmyx
ko px
d^vh
's
no
nh
yoi
Piinyo^N i^ys
1^1 ^'oii'N
isr
^^
yo
^nji
"isy^N
|x f^xp
p nnjDi
Dnjvy xna
nii6 nnpnv
n^jji i5
p ^isx
p ^:irDX ei'yS^N
nxnyx
i)SBX fi^^y
d!>
d dxj^x ^nnn'
pb pnn no^x
nD^X3 n'xt:yx
nlxn
cp
]'\'ohv^
nil
na
'^'ip
^nrh xdix
ri'^jx^y^xi
vh y^vh^ ninoo
nnji ^^-2
^1x n^yxB
ph
ini
xnnix
ri^jx^y^x ripnvi 25
'^yi
-|>J>V 4
20
34
non^s Kn^5 nn
nyxa!?s
^Kpi .nxr
Tn x^ji^x p
'EJ^^ t<3
jifi^i
N^4S^N
2 t,jxB bit
^Npi
NnnOND'
)N3 |N1
NO
pyoD^ no
p:iDn^i5
n^fjN
NpiNV
na
n^i
nyN
fj^pi
^Np
i?)p |ND IN
nn^ns nJND
Nyo N^yND
mix
^c^'N 3 )Q]}'?i6
^2i1 ;n Dn^!?N
nnNiNjo
T3
^b
inoma
pnxn^N
"laNiftS
ni^p
Ni)i
fyn
nf>
"i^
tjyi n^
|ni
NnfriN
^iN-)!?N
i3N2nN
n3j1o
jn3i
read N:S:ai.
ni?
lo
iNPB
jnb na
'jjb^
p^ni
^jfjyjN
nNBifN
15
^jjI
n^Nyi
NmaNB
d!5 |ni
nmhn
njiijN
2m
^aiJla
D^Ny n^N
20
njn anij^x
-iSn fiNpi
iin Nf'B
i>Kpa
n!?Nv^N
iNinpo Nn^nv
nnj -|jn^
NmnoNB ^avyi
pa:
HOK
Njvfjji
ri^NyofsN
I'O'ii |o
^Ji jon
'a
nn^'vyo
|Ni
-iNJ^N
Mi6ii
nnup
'Hn-ifj
li^i
-jNnpNy Nf^oNa
^f>N
^an
nsn^N
Dnc' nh^dd |n
|y Jinnj NjaN^j
ti^a
>q
n^yi
ni.
!0 N^JI IN ^'p1
n^ijNQ
n^f>K
nn^a ^b pax
.n^'i aijDKi
pn^x
npsii
lix bap)
no mis
nshi)
nSi?N
n: dd31
^SDji5X
nfjjtn
nfj
jni
nmSn
N^iNB N^jl.
37
nipnv
DiNntJ'
"isnDD
':?
Nincj*
pr
DSJ^N
'pvsh
MQ
nns'
tsyo
.:^pi):2
npnv n^x
aito :::
nnn
mt: nnvix
!52K'
np"i:;n
pi'Dii
nswn
"\
d:;'di ."I'js
'">
i?
no
'r\D
vrv
d^ddj
D^!?yoi
n-inxiir^x
bi
jnu .T^pnt'
i^
n^ry yep-
nix
mj
"'
jy
;x
n^xn
^^:^3 Tiono
Dt2"ix
ny i33X
"Q
Dl
hjxd^d dxj^x
b^np
:nn
-.3xpD^x
\\z'h
Dl
'D
nyin
nipSn
c"m
"'nsc'
'j^x xi^x3
i^xn
nii'va
^^y
ya^
Sa '^nna^
riTNDD
1
5 read
|yi
read
n^^
<*
i:;'in
ns-ii^x |yi
tid
riiDxp
nnjx D.-nDX
i3m3i d-dt
niny
'na
yin
p:;6
ni^^st^i
^i^j3i
S3X
nbi'
ri^J'^'D.
xnaxDDX
xi>
nbx
n^jlx dv'
13^ mpnv
d^di
Dxbijx
Dniy3
read ixJI
yiocjis
^ii*3 jy i5
xnp^D'
'ip3
'n^x iJXDf>
i.-uxd^j
no^y np xd
mny "i^ji vv m
nxDn
r^h^1i
^na
nrn
20
Tif'X
oyn xon
''^
'nn
xit'JD -jiy
xsix nx^s^x
^ read .ISxn.
perhaps DDD^X.
lo
1^x131 .DxyD^x
i:irjf5X
mn^ xd
n^Jinan
n^bv nbba
'D
"ix33^x nn^3y^x
xjx
i^i
nynp^xi
D""ivn
ann xd xSx
dxio nnEr"
yxDnox xd xnD3V3
vxii |xd:x^x
"^
-d
\v^
nnxoxi lo^x
Din xd yxcnox
^xp npi
nx
nyc
nyssjoi incN
xnxiDi DXi^x
idd"-!
1MX
jx^n
""
nn*,D
"n^k'iN
ti^^no Nin
pD -inax
nyssjo
n^
tniji
23D n:N
2 TiS'sn
nv vodk^i ncy
i\ir<
i^
cyo n^x
pNi
c^-ro
read
ly
xnaxDDXs
n^^j-i
rinXDXI.
\m:6 I'l 25
}xdjx^x
^
read
in line 24.
D3"i'
X3D\
36
na
n^'N* in
Nin
p nn xSi
NO^yfjN
""D
i^Npi .D'!?2jn
'B
my^N
^Np
lyNC'
niha
N^
n"y
Nof)
Nofjyi'i) b'\)^
D3njy
f-ya f?Npi
'f'N
^fjN
nn
.-[^nI
dnj^jn
'"1
"B^^Npi
Nnax^
.^^JB
nm
Njna-iyof5i
n^Ky"i
vinN
'JB'
nj^at'
'njtsp pNi
'DNn ^3oi
read
6 read rii^iSa.
p.
no^y
!5"r
no nS^n
3NnN
ynn
nJNnn
yhv^
nxNi^Nm
n^ nar^ npnvn
'd
.nji ^ia
isyai
istyi nfjNl
ySNio nny
-na
"i^^nx
i'NtonNf'N
13T D'jiK'xnn
vnyn^
iifjin 15
* nf'NiD nfj^sN
pi .niDN nNtr
nrn uh^vb
}yD!'
n'
"^y
finnif'N
naaxnN
nr^hr^ih ifiNp
^yaa ^3N
^ n^"'*a
hn niv ncN
pn:;^
^53: "f'N
y^Dj!?N
p -id^n
wnjy n3
"lyf^i
anSx
nIn
n:pN^N
""ja S'-ap
-ij?NK'f5N
fi3N *inoN"irN
']'or6 nyi!?
'Osn^N |n npns^N
1,
'3i
nb 'jyof^N
^JNinyfjN
n^jjn^jn
m^a
nin^
xfj
nnya ^Npi
-itra nn^fjo
Np2'i iidd
onx
^Q iNJ h"t
D^2it:
'noK'i
N-ipn tn
^nd^n
K'^y
{jni
p in3 nd
nvp
nnNp jnd^d
njnini inn
mND
|N jD nJDN^JNi
-|'
Snd
^^inf'N
nns3 dn^n^jn
n^^of'N
pW^
in pno in
n^hoa
lo ^jno
aoxn^ ^5=^
n^fjy
.Dmjy nd3
pnn
in
mjv
ini rrr
nxDn
n^^dnSn
N^an^N ^a
^f>N
rnxna non
niDfjND nNitJ^N^N
^Di
p-ij
fjNpi
^d ^do'
x^:jk!5X
f*j?a
2 xfjNi
.n-iNin
i?Npi
Dx^i
t'^v^ ,Tf5y
.npnvi?
'a
ni3N i3i
Dmaxn
niK'yf' '^n*'"' 25
3^'
lynr 'Jjr
39
p xvo
niNT
p j-)D'
NDs YV2
pN' jxD'^D |x
f)^-5i
.YV2 DHvyn
fNpD pni^N
n'3^ fiiNin
ppt'^
pxns
X02
xnjD ^Injn
2 n-iiDi5X Pjij ^s
n' nfjvn
^nn
^Q
niixn
nsDj inxK'j
""fsx
x^
|x
^"nx
\m
5 n3"'Kn
-j^^jy
no innyj3
N'injn x^D
n3T nyi
.'ji
no^vy ni5v
yajxi i^ aivxi
p"Sr'i *
n^ijy
xin "jx
'"-^i
b]i
^nx
^i^x
iiju'i 3 iy
jx
tj
10
pj-iyx
^d inp^^ii
xn3x
nnx
''3x -3 f5Xpi
^aino^xi n^^
^nc^x
njpnyi
xm n^
-loix
in^xvon
ii?py jx ^^x
""jnTy 'oxi
i^^x nxi^
-|a
^iix -a
^ox ne'
onpo^s
rinn n-ijv^s
riaiDT ri^oxj
pno 3yvx
.nnoxia nxi
buD D"y
)b)
-[pi-)
^^y
nj^nao
p!?x5^N
xnnx nd:x i6 nb
n^
i^^j'xjca
1x 1^x13 x^3:x^x
/yn
jno^^jd
ei^D
mjy
jd
^010^5
^ian
Ji^n
pnx
nnriD
riiii)
iixoa
^p^j
'3
^s
*3 nil In*
NO
nniyni ^a'^ii
^d
-i3^^d' i5
o nijxp
-nnx
D^3n\x
ini:pT3
'ijx
^jxpi
n3 la^^n'
NO
f'33
xniDor
n^fix
n-np nf>x
riyxD
qioy
^K*
}*y3
^s ix
i^x-i
qd n^^x
-np^
bp xniD
fihii
-[prn ^q
n^'
jx
"-n
^3 K'QJ "n^3
itj'x 'ip3
njxnno pi'xi^x
niDV^X.
'^
i3in
'^
it3"3'
p a^nba
.
3D
ix nin^ ix
^3 i^xi yoi
pa
^3
read ^y^t:.
read ^-IJV.
i^o
)b -j^jxI^i
iij-ij'
i' d i53i'x
fiiy::'
jnxsDx
DnyD:x3 lyonix
'bv
mil
if)
np'ii)X
.t'^x iij'3
read TiJS'V
read JJXDDI.
25
38
]bn
"-Jn
n"y i v^y
>-i^K
DNin^N
nij^s
Nmmy
'S
nn-'^arni
ty
^nba
2 n'
nn^^iN ain n^
ipa
n^
.^n
i^nIji 01 yi^
u'pm
nn\ii
fi^'jnisx
pnsN p '3D3
ns ni^y^
-iiDX^K n'XD
an
ntrx
pn^x
np^jx ^jx
1^
1x1
n^^x
pbiw
D^xy^x
K^ i)Xpi n^
nsiDi
mXB
p Dnino
1
i^xpi
IX 1^
-naDs 'o
3!?d 's
mon
an
iJiD''
delete vhv- -
yo
-ao
nSya ix nmfiD
NiT^li5S
nj-iosn^mDsy
10
qd
n^^x
x'
n^yx
-i'Eji5X
|xi
n^jx
'p^i
'ijy
biinijx
..t^x^ji^xi
p np^3 pii'iiii2
p n3yi3^ n2bi2
liji
jon nij^x
prin f]a 3t
xnnx
hw
'p3i
nonjn
insert
ixj^x nyaia
'J3
'""^
^a -yni
'-IDX
ij'ns
od n^Sxna
pxnxi^xix ^3X
nnn^x |a
"ipo
ons nmn
b^zha
pn^x
jxi n3^jy
xvxDi
nnxJxjD
'i\
^q
* -jddni
rvni
"ixic'n^n
'^''
'T2 ny D^on
D'J3
^xD^x n^
d^j-i
nmns
n"y
'ip3
dn3!js
^53300 'yni
nn
njsni^N ivy^s
\-ii
^^yi
ni^n
ah'^ihii
rijs^:;
ri-iDNB'
^03 -n^xn
'2:h NJNnj np is
n'nv^i< Qiv^N in
"ipa
hjil
nn3^ osncaa
^VKiD D^iy
\v
in x^jx
xixj nox
J'^ad n''"i3^X. ^
'22
i6 |N 25
^1
nrnx n^D^s
.n:]} Pi"ivjxi
"ifjxpi
'oan^jx iSxpi
'D
xaas
if>of5x
niaijo
Siyi
pnjxpnpnfix
xxi
p^Din
in
'ipi
pf>xa!5x
nt'a f'a^
njn D^nfix
|*f55xi
pi npi
nrh
p xb>^
Dyji
xnfjnx
D^yji
.nio na
inij *
pnDaf5X
udo
Siy
nmxay
pn
x!5
xo xnn
-ona^ nnfj
nx
idb'
|T
nbxi
^D
x'i'if'X
nsxa^x
oyr
'bv
^^x
^af'
nnonni -ao
noijx ps:^'
xa
^x
'ja '"
>
nn'^by
d^'C'di
f>ji
laa!?
ry
y^3i onyxjixi
o^i^
n:if)X
nny.
read
nnjos
nna
nxn
^fjx
pni?xof'x n^yj
^fjy
rix^nisx
p inii' }x
p pjxD^xi
nn^^xi xn^s
nxsxas n^ nonpn ip
axna^x ^ipa
ni^isx
^xp
n^i5x
x^xtay
x^jn!>x
m^y
xnpxnxi
-ao nxaf^x jx
lo
x^jn^x
p^-^)
n:axi
xo
^"T
nay pi?
Difsy^xa
nyoxi^x
p-nsn
ni5f5N
xjpai ^ax x^
nf)f)X
xn
n\s' 's
'^''
min
v^y pjnij
n^''ji>x
ni)
i^o^x pnc'
^bv
ao
nt'af'X nip
1^^ nx nnis
y^at'oi
nojx njn
nay
f)iy
n^aa
njnj ^n
x-inji
.px Tn
xniDQ
.mDJK np
n^ f'XpD
^D -inT^JN'T
nnb ar x^s
TJY. * read
d^jx '^yi 01 25
."iid^o
i^n^x
'^^
ua nx
40
niiN )Dnx
Dv jxnv
^3m
ND
i^nnx
"hni^'
XD
^-iba
n^
i3j-i ^^jy
ppm
nny
nh^ii'
nf?
f;
n^Dxr
nj?o
|x
^""ia^x
mvp
h^ndq
xi *
p x'C'
pp^x
-i!5Xl
^^i2^x i^x"i
D^ pi
,^3
^tj'
n^^x njD
Dipx
D^i?
n3y ^jx
IX
e^iii
xo!5yi5X
fy3 |x
^^pi
51^3
^ixi)
fya bap)
n*^:&nd
s^in jn
n^ijy
'^x
nxiHK'
NNyD bx'
^f^y
^s 15
-na nnyij
Dxyo^x
r^bbii
p ^ pp
nxnx
i!5i
^i^y
nji iq
x^^tr
inn pi 52
xnx^nix
XBXySX.
'''
20
p n'^ibab
10
in^
^^^ npno
bx' nxras
^jn^nyx^ xn^5 13
^jxpi n-i3Q
d3
na i^3 np yii^x jx
)K
^axlro^x fya ^2
li^xD iSnI
on^
n^^x
^d
dvi i?
"D DiDj^JX
^jo ny:p
i^!5J?
N:xyix
.-ilyfjx
nali
npi im
-it^'p
nay
miKC np
^^y
jkd in^o'
n!?
nd
^^jn
''L*a
moi
mp
m^nD^ dhjn
n-nsn
i? |X3
^02
fina^N i^n
.pn^sa ppN^xi
bap)
"isriN
ixns
noi
n^^y }io
rio^p^xn
5]y:J
bs p
ifiDx Dn^^s
D^3
xjns ndd
"li'S
hup)
p^-)hii
n-i3Q nj^iD
'i
pm nn^n^ pn ixpn
nn^j^n
nysnn N^a
m^xDD NnN
'n inin
hiiiba
-iniipn
DNJ^N
^x^K2
-np!5xi
"ilnf'N'n
read XXnp.
43
ji'Nl n-it\x3o |y
j^
i^o^n
D.-inyNJv^
DnjN
nnyN:v
b n^^s ijm
nxn
^^yi n!?
xi)
Dnosjx i:Nva
1-122711
!5nD^x n^ '"i^N
m3Dni
ns-itrm
Dn^yji
nmxay
xfj
xo
p^i^^
'd
nna::'^ xoi
jb
d^xdi^jn
-rhriba
nf>Ni)j bi
ix
nnxs nbavba
i^o -njxi
^no na bm'
|x
pn n^nny^ pax^x
n^x
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p Dnoisy
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in
p p
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nv
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njxyxi 25
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p n^xnsi
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.'[bn'in
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20
mp^xi
p'sin^x
ejii^jx
fjya
Ix
'-ixs
nxjyniriDX id ^^y
^a
n^vn n^nx
read jn^3.
pi nx^nxi
^l^x
if'X'i
ji-ii
iir\'\-\2'i
noyjs
"laxaf'x
's
bi nis^x
ryi
flj -ipi
x^n^x
xnnsnyDa
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n'''k>
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nn^
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nxpaj^Ni
^d
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jn
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nnom
42
Ko
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nxin^x pnriDN
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ni
may
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p m^ ^a k-i^
n^i^N
n^ finoQi -ikd'
'f'y
n^aiin npi
p nnini noam mjx aon -|^x1 'a n^f'X nxcyx rioan^x hni\
p n^ n:nD x^an^x ixn ^a n^xD^x rioyj |x ^xp p dhjoi .pn^xvf>x
pipm njxnao n^^x pipn rioyjijx i?n p jna^ -i^a!5X ^ya^i mn^ fi^y^ ao
rii-n
nij^x
nn^xyD^
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ann on^
nn^^vyo
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njD
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ria^VD
nf'if'X n!?
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ma
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lo
^vn^
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nij:^x
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xfjx fsyan
njxfj
xnjD
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ao njo xnisxyax
xnjy
-inv^
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ibDba
HDSja
ma^xa
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nnyjva
mpn
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n\nji
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mox xnyn
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20
^a
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nnxa
nf'X"! ri-itf'xao
^
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n^joisx }x^
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axiJi
maSx p
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n^D^x
XDJXB,
p in *
xo
|xa
45
i*n
DijjfjK jx
V^ojs
DpDi
.n's
Dj?Tn
.^^^n^"l*L^'x
nj3
npsi nii
rinvi x:ji
i^xl
ts*
rix^n
>s ivN^'f'N
20 ^nxn^xnnpn nj;DJxn
xhdV
in x^jx
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dh^jxi
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x^i
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ri^axi)
njx
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mxiJDi ria^njc^jx
i^ioha
in
t"t;'nf>x
aba nyxux
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xnjua
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^d
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nxjin^x
fio'xn^x
i^as^x
jT'^J'^^^
}*xv-ii
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n-'isy
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xd
nnoan jxa
rinnojo 15
inm rival
nni
pxnn^x
nxjxvn^x
D.T'"'nD"i
"ixnnyx^x
cjhjj;
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nn?:?3n
-j^x-iDi
^a hi
dd^jx
^^xi
10
rio^xT
xmxnnwXi xmxnrxi
njxii^xi
oxnji
nxaj^x
ejx^nDxi
nx^x
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piaxi
nx^ajx ro
^n^x niix^x
nnxpi!:'i)D j/"cja
x^ xd i^xI
nyax:oi nnxixi
n-inai
tini^'x
xn:ii3m
^^x p2'6i<
xnpxiixi xn^X3L"xi
nnx
n^ijx
^a
nai?niio inxii
x^i
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pixj^x
xn^^x
n-j
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odd
x^yxi
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xn-i^33i
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nji^
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pix^o^x
-|^xi3i .^ji ry
.n'XODX nDnpn
xn'^^'JOi
xn^x3L"x Pix^nix
xnpijxi x^x
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xmx-ircv
p^
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2 read
xna
'22 ^a
c^n'
^^y
n^nxj^xi n^xin^x
xf5i
xn-'vn^
ninxa^x nnoan
ab xd
"iinv
xyi.i
i^xiai
25
44
an
n^^N
mai^Q nnyxD
'Vn xn^fjy
n\nt:'
'ipn n^jxln
iK'T XD
bs
fja
D'n
'nvno
rxD ao
n>x ^ix
ao
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npi^x
mniv
jy
n^n^x
nps^i ^jri
n^o
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"'"'
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po^i
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pjik'^i
o^nI
ni!5X fx^n
fno^x po^
mo'i
fix^jf'X
i?y
pnvi
i^n^i 15
^x jxdjx^x
:f5r
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nm n^v' xin nni?'na x1 pn^ n^^x p xdid^ mySx nyxtj* Sip2 m^j nnixi
nni2n>n:f nmjmD nm xoyx xln p^5^ rip^i^x ^D-j^xnai -x^DDi^x bx""
c)-in 3 {oijpo -ii)Ni
n^!ip
jx
ao
q^
finiaJD
^^id
nny ^1n
K'^y^
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an
fimnpc^jx
x^
nxni^x
read
read
H'lS^.
p Dyi
|0Q.
read SH'nV
'Ini
ixoyx^xi n^nv
K'^y
2C
i^j
p i^ny^xn ^5x
x"
b^xa
ncy nni
4 jxDyr |od
pDJJD^x
lo
fi-^npi
nyxu' Sxp^
^stj'^i
rioann
TV^iTV^xnxovMPI^xnJi.nxiy^xin^D^inK^'y's
p ^^bijx K'^ynp
my^x
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bp
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p^J^^^ ^^
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n^i^x
b rxi nsr^K' xm
^'iba
pn^
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n^
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siJ
nn
n^nroi
.h
npi
nnn ann
fiSnb .TD r3
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B^B'n
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p^-^hi^)
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mDX
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read
ar
yiipO.
47
xna
Jxj^
^s nc^jk n-ijni
pri
4 nxiD ^^x
xnjo
pan^x jxiinox
^Sy nnxijfjxi
XB'jxi
t: xnyojxa
>D
^bv
^5x K'
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nxyc'x^x DiJi
^xvif^x
p ^lyo
nin
nx-ipi
nxjx^a^xi
niui^x
nx^nxDo^x
|y
nyarh
riaiDi^xi
ninxa^x nnc^na qd
masn
an^^x
tixin^x psm
n^xnnoxi Pidit^xi
n^\nNi)X^x
lo
nnosna xn^D qd
pjo^xi)
fiD^tj'ijx
y^ibo^x i^xD
'3
ixnni^xa
xin^x
2XD:x!5xi5
nxnoxf^x
y^xi^ nxi?n
n^DXsn^xi nxnxi^xi
hn^xi
f]X-iDX
5 -,x23i
a p^nfii
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ri-iixs^x
rii'jo^x
n^pxv^xi pvo^N
iSJK'x^x
n^j^
nxnaf^N
^v>i?
'i^v
jxvn^xi nsaj^x
mnp xd
read nDHJnfjX
nD3n.
m ^n^x yaix^x
p n-inx^^jx
nxnx jyi
read
axin^x
rima^xi nixnnijx
nx:21.
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|y
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NDHn Xy^Xia.
25
46
ND XnilKJOl
i^Nln c^n^
riniii
mx3y
^D i^x-i n'
^Q
n-ioxix ^D i^D^i
D^ynf'x
nSijx
nmo
pn
nnn^x
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n' ^^ ^
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eiiy^s
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mp
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bp
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15
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xn^nxJD
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ddj^js ^a
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lo
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D^p^i 35>
y^xiD^x^
nix^n^xi nxoianijxi
Dxanx i'xd^
nxx
nxaiDD^xi xnjia
xinxp
'bv d^5j^x^
nnsnyn
xnJxiiriDxi n^i^xio^xn
.D'xn2^x
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finaxn^xi
snnKni
xnfnxim xnoxsnxi
vh
nvh'
Tin
nnm m^mn
nnnxn pn
miy
D^Djfjx
mxp
^d
DHXTKniSl
nh^^k^joi
x D^xnn^^
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mfiDi
n^ji
t<n-imi
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^ ^^^^^^ ^^
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yop^x
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1
XD
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5 read xat2X^X.
rnX3y.
xnyaxjo^ xnjuQ
mpi nxa^nso^x
jvyi^x
^asr^i'
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nf^ya^
bx^x
xcd i^xI
i^ji
fia^nsD^x
read Kn:ija.
49
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nn
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ns-iD
n!2D-i |D
pnyn' x^i
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nn
nv npa .cijxy^x
K'DtJ'n
Dm
nx
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njoo^
tJ'Dt;'
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xi
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p n-iDX3
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n^an
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na^xb
axin^x
1
^a ^xpi
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tnj
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ixic'x^x mntxi
mra
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inxai^x lu^x
^a
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xnjn pi naxo^x
xo
20
b n^xlai .n^x^j ^j
xSi -yn
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p ria^bi mx3y p
mac
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nuj dhjx
'n -l^x
miam
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dj:
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dW
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x^i
nn'-s n-iT3i
xnpia
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nnynoi
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i^xpi
cj'tiijx
p^inn^ x^i
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^xpi
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xd31 naii^xa
riD^xy n^xsfjii
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D'n^x
pins*
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im
s^it^xi xfjyx
nmxay p
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nnjx
read n^BPD^j
nny xnjxi>
xnbp
ppH
p.
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.
Dm
read H'nVD^X.
p ri^^cy
r\2
ni? '\'}p>
dxjxdd^
nk^oD^
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x^
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mxon nx
25
48
finasji^K^
f\-)i<>Dbii
'i'NDK'^xi
^nijj^x
snjspnK
a^jy^
ha
nvh nv
p2t2p^Ni
ixk'
-iU3
bi D^^n^x
y:x^>'^x
nTsnni n^s^s
>ts noi
mvD^Ni
Dinj^xi
ri^x^j^
fiyjv
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fin^pjo^si
n'^JN2i5Ki
ao kjiox
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njdi2j 'd
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1N11
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nxnm^
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^x
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npi .Diy^
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ixk'
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n^^ xnnxi
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rnj
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nj
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15
mp p
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25
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xn:x^^ |XD XD
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f5
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i^xn
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read n^^YQ.
read
p
p3
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^d 33d!'X
p^^a^x^s ^i^tqd^x
'fjy
"i^d |x
i^xI
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xd^d
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nnf'iii
pnnox
njys
nnno.
read
p"'3:.
Qn:o
TX^IX^D
-20
!?ip:i
nno^x
p nijnx np
tDpof'x n^x"i3i
15
ijnxi
mi
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lo
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nm^jv p^x^i^x
'd 2
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25
52
pc'n Djnsi
TIM1 njK'n
Ti
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2
m^ny
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prs-ii
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jxi
mo
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npvn!5S3
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read
x-"
b^K
yi'' ne^yo is
noK
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nbva
xnsini noj^jx
irx -iK'xh
jd ddj!k
nfsijxs '^"ji
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n-;''OX.
^xyi nfjxm
n3iT^i xdis^i
.pox xo isniD
nm33n.
3K3^N
p"N ^3k
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b^JX p^sii
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pnv^ nnx
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)^r^t:ib^
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nbnayi
nny^-iB'3i
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n^xl3 3xn3f>x
pts: ipi
55
aha) Y'pa^ba ^a^ia ipLj^njw
D^s
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nxs N^^b
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nnpixi'o xd
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xinn
nh
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jxi
ny
read
n'K'.
read xyiflD.
noin nyat' )x
lo
nyai i^nx in p
p nfj.nxa na^pni nixiDXi
it6x2
im^x
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p^ii?XD
's
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jxd
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ajxi^x
p^ij^x in ^^^Dxi'n
p 2jxj
nv xi:^3
'-i-^v
read
njonx
pn^xa Dmcj-xyxs
xn^ay x^ji,
;xdt^x
3jy pi .nyxj^^x
^jisxa nn^^x
^jabn i^xl
ixdhx^jx
mnn
xn'i ly^^D is
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i^ii^xa i'f)i?x
read
lyooxismona
xob iD^xa
p 'Dxpx
a-^iy
ijon' nb jxi
T'ja
yino nypn
nt6x ^nxi
|xi
|xdt
-i^fia
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myxlx
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nr
ivjxs
n^
nya nasy
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nyxj
-riD^x
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pnx
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nxD
n^ny
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nl3 iy?^D'
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ipir^i
riyipfsN
x^t:'
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fjnxyo 'm'D
mon
x!>
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read nion::.
25
54
trsjj
^Npi .inio^
ftx^nfjx ^a
fii)vbii
xi5i
nn
rifjx rnfixD^x
TKiJiN 3n3i
^"in
-an^x
i^^xpi
nniD
i^x
xjk'x
nf>D3i
Dnm^on
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1x^x1 nS^'X
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.nsti^i HDiai
nx^xsn
pn'X3n
in3^x
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'B
-i3lj
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moxv
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nnji
od
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IX
man
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1^1
nr^bo if'i^^x
lorya
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DT^y
onpn
n^nxi
nx3
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nfjxa
ij-i3
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njon^x
np
read
px^Jixijx
yv^b
iib'i^ha
mpn
pvxij
ixi
\h'hbii
20
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nn:x
D3n^ax
i^i^ijx
ofri
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pt33
yxtsp^x
py-i:Jnni
dhi^xd
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injil, s
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xnmnxa
ij-13
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njD3
read Dniy3.
'osn lo
i^nr ^ini
x^x
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nnyo xd
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h^^j
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nj2nxnxyD^x-isixix\si xj^xjxinxj-n^x
inr^x
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25
57
NnyxDriDX
-i:y
fjipni
fi^y^
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p XDiLD n3lJD
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nns xnaiK''
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n^^jy
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^n^^vD r'3x
ncyn
n-\lv^ n^xi
1
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ly r^^^Vi^
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x:xi ino
'^i^y
I'Ssi'X. 2
3ry'
;y nf>^x
'W' nixn!5Xl3i
nxpnyx
^ni^
^jS-qx
xmnt'x xci
read n^JX^X.
25
56
V^ ^m'D
'T IX xxi
py
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|d ^i>x
nnn
nii'ODf'x
nny^x3
xlj
nii)
mv nnnyixa
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tanSr
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x!?x"i
'3n
nxi
p^xi^x
nxf'yx
mDX3
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nxux
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fl'3
read
XB'
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x^yx
ni?:
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2
n-i'j
n^jxr
nx3Ji?x
f^
xnmiixQ
i^ys^i xjj^xi
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p^i'
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D^xy^x inpi
niji^x
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15
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mntr axn
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Din^x
read 'jiaixr.
riiny'
iidx
np^i
p^ DnoQJX^
xo Dn3
'^y
^jon -ixvi
^a ^jypin
'jijxnn
^a
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xnmani xn^xoynoxi
inp
nn^xjn^x^n niipnnsijxnp
^s
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.nmjj' ^iD^
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ciivjx
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hm
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pnx ^a
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^fjx
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nnoajx
'^^y
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r^'inz
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"IJVX^X.
read
Dnpf>i
"jrini.
25
59
pya
ni)i)K
on .2^'
-ni^N {jveSx
cio^
nb'ijib
n!5
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3D
ni^n'
nnr
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mj
nfjfjx
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nnn navn np
niDa
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25
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<a
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pjj'^x
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nxox D3
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pin 3n
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1
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xd
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.ri^'NT
pD^x
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read nint,
read XiaO.
read
'i^x ^ixpi.
20
.-|mSn3
x^Ix^dx^
xid n^x
.n'ijy
nxntyx n'xn pxpa riD^iy^x rij'iD^x ^nx n'xn n^a n^ ^'pa nx33^x
TT
10
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xnjo
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xib^x
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15
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nD:n
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read^nXJ^D.
^Dnn 20
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^d Dxf'Df'x
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60
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read fiBiyo.
25
63
."'''
.qmSx
Da^
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read Dlijnjnm.
inpnvi lynr 20
in
xi3'
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vminri:' "i^ojn'^y
ix'-nfixs
nyio -I'Dsn '^y xjspi np )x^ -yn n^^x xk' |x i^xi 3np ip ix
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25
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25
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read n"J3.
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Edited by
J.
H. Gottheil
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