Bustan Al Ukul

^
,ri (
ii
"
^^.
[*
BM 550
APR y
1S08
.N323 L4 1908
*i
Nathanael ben Fayyumi, 12tn

cent.
The Bustan al-ukul
THE BUSTAN AL-UKUL
COLUMBIA UNIVERSITY ORIENTAL STUDIES

Vol. VI.
THE BUSTAN AL-UKUL

By Nathanael
ibn al-Fayyumi
EDITED AND TRANSLATED FROM AN UNIQUE MANUSCRIPT IN THE LIBRARY OF COLUMBIA

UNIVERSITY
BY
DAVID LEVINE,
Ph. D.
THE COLUMBIA UNIVERSITY PRESS

1908
All rights reserved
Copyright, 1907
By The Columbia University Press

Set
up and electrotyped. Published, January,
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
on Jewish theology is 'The Garden of Wisdom" of Nathan'el

Some years ago
al Fayyumi who Hved in the twelfth century.
the Library of the Columbia University came into possession of
a unique manuscript of this work, written in Yemenite Hebrew
characters. Dr. David Levine has in the present volume edited
the text of this work and provided the same with a translation.
Under ordinary circumstances the editing of an Arabic work
from a single manuscript is a hazardous undertaking. The
pitfalls into which the editor may slip are so numerous as to
deter any one but a most courageous scholar. In the present
case the difficulties are enhanced by the fact that the Arabic
is written with Hebrew characters
as was often the case when
Jews wrote in Arabic. This use of foreign characters often does
apparent violence to the morphology and syntax of the language, and makes it difficult to recognize forms in their unaccustomed dress. The author was not a man of much literary
ability.
He writes in a somewhat slovenly style, and his scribe
seems at times not to have understood what he wrote down,
so that the manuscript fairly teams with errors. Both
author and scribe were careless also of their Biblical
quotations.
These have not always been corrected, in order
not to unduly increase the notes. Dr. Levine has worked with
much assiduity to solve the various difficulties, though he re-
cognizes that a
number
still
remain unexplained.
must be noted that in the use of the Hebrew alphabet

the scribe employs " Sade " for both Arabic " Dad " and
It
vi
NOTE
The letter "Gimel" without a point stands for the

"Tha".
Arabic "Jim"; the same letter with a point superimposed for
In order to accommodate the reader and
Arabic "Chain".
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
to follow the practice

acter, the order has
of this literature at our entire disposal.
RICHARD GOTTHEIL.
TRANSLATOR'S INTRODUCTION
The Yemenite Jews Prior To
Jews probably
settled
in
Yemen
1175
times.
Biblical
in
The
favorable position of south-western Arabia for commercial pur-
poses must have
who
fairly
thrust
itself
upon the attention
of a
days of Solomon pushed their way even to

Spain.^ In the course of time the Jewish population assumed
such proportions and their religion became so highly esteemed
people
that
in the
King Abu Kariba and
all
his people
embraced Judaism
In 515 Abu Kariba was succeeded by his son

(500 C. E.)Yusuf, known usually as Dhu Nuwas, The fate of this king
and
his
paedia
"
realm
is
set forth as follows in the
Jewish Encyclo-
His zeal
for
Judaism brought about
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
were injured thereby.
Dhu Nuwas was
(521) but succeeded in re-establishing his
kingdom.
defeated
Soon, how-
ever, he entangled himself in a new difficulty.

He made war
against the Christian city Najran, in Yemen, w^hich was a de-
pendency
kingdom, and on its capitulation, in spite, it

promise of immunitv from punishment, he offered
the citizens the alternative of embracing Judaism or being put
to death. As they refused to renounce their faith he executed
is
of his
said, of his
Kaleb and three hundred and

men. This event caused a great stir among the
Christians; and the Roman emperor, Justin I, requested the
Negus Elezbaa of Ethiopia to march against the Jewish king.
Accordingly an Ethiopian army crossed the Red Sea to Yemen.
their chief, Harith (Aretas) ibn
forty chosen
./
Jewish Quarterly Reviczv,
vol. III., p. 624.
INTRODUCTION
viii
Dhu Nuwas endeavored
unsuccessfully to prevent
and the treasure,
fell
death to capture,
drowned."
in
for
his
Dhu
queen
hands of the enemy.
into the
Preferring
rode into the sea and was
Dhu Nuwas
Again the Yemenite Jews appear upon the stage
when
landing.
its
The ensuing engagement terminated disastrously

Nuwas. His city of Zafora (Thafar), together with
common
of history,
with their brethern elsewhere in Arabia, they
refused to countenance the pretensions of Mohammed (575-632)

and subjected his Kuran to a derisive criticism. They suffered
so heavily in the ensuing conflict that they were practically lost

to recorded history for about five hundred and fifty years.^
Once more the curtain rises in 11 72 revealing a community

writhing under the cruel heel of religious persecution.
The
governor of Yemen had rebelled against Saladin, Sultan of
Egypt, and now was in possession of the province.
Being
intensely intolerant of
any faith other than Islam, he repeated

the story of persecution enacted by Abdullah ibn Tumart in
Barbary
in
1122 and by Abdul
Mumin
name
In his effort to obliterate the
in
Andalusia
of Israel he
in
1148.
was aided by
Samuel ibn Abbas, who fulminated against his

brethern and their faith in a book written sometime between
1 165 and 1 172.
The persecution was becoming acute when an
enthusiast proclaimed himself the precursor of the Messiah
a renegade Jew,
about to appear
Yemen.
The
rebellion might have gotten

had not the luckless Elijah paid
for his zeal with his life. Moreover, thenceforth there was to
bf; no alternative but Islam or exile.
The head of Yemenite
Jewry, Rabbi Jacob ben Nathanel ben Fayyumi, and his faithful
followers were in utter despair. What should be done to preserve the ancient heritage of Israel? Providentiallv th'^re was
at hand a disciple of Maimonides, Solomon ha-Cohen, who had
but recently arrived from Cairo. At his suggestion Rabbi Jacob
wrote for counsel to the sage of Cordova, then physician at the
court of Saladin.' The response of Maimonides was the famous
Epistle to Yemen (Kitab al-Yaman or Iggereth Teman) in which
beyond the stage
''^
*
'
in
of incipency
The Je-mish Encyclopedia, vol. IV., p. 553.

Graetz: Geschickte dcr Juden, vol. VI., 296 flF.
Lichtenbcrg: Responsa of Rambam II., p. 7.
INTRODUCTION
ix
were " consoled, assured that they were being tried

by God, that they should by all means remain loyal to Judaism,
that the Messiah will come but his advent cannot be calculated,
that the Law will never be abrogated and that the Creator will
never send another Law besides that vouchsafed to Israel. But
his brethren
Maimonides did not restrict his services to words. He turned

growing influence in Cairo to account, and when in 1174
Saladin's brother assumed the reins of government in Yemen,
the material condition of the Jews followed their spiritual conIn the daily Glorification
dition on the road to better things.
Prayer (Kaddish) the grateful Yemenites included a complimentary allusion to Maimonides."^
his
and Abrahams, Maimonides,
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
Nathanel and His Book
The
father of the rabbi to
Iggereth
Teman was none
whom Maimonides
addressed the
other than the author of the Bustan
al-Ukul, Nathanel ben al-Fayyumi. The clue to this identity

is furnished by a poem of Ibn Gebirol (1020-1070) quoted in
the " Bustan." In this effusion the poet laments that " Ishmael
slew and devastated for four hundred and sixty-one years."
Remembering that the Mohammedan era begins in the year
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
the death of the famous poet and philosopher.
Hence
it
is
dear that Nathanel made the substitution consciously to bring

the poem down to his own day to which it applied with so much
force. The " Bustan " is thus the oldest Jewish Yemenite work
extant.
In the Iggereth Maimonides incidentally speaks of Nathanel
as no longer living
Nathanel
(of blessed
" the
highly honored master and rabbi,
memory) bar Fayyumi."-
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
head of the Jewish community and at his death was succeeded

by his son, Jacob. The patronimic Al-Fayyumi would indicate
that the family came originally from the Fayyum in Egypt, the
birthplace of the father of Jewish philosophy, Saadiah Gaon.
Bustan may, for convenience, be divided
and the non-Jewish.
After the fashion of many mediaeval Jewish writers on
philosophical and ethical subjects, Nathanel resorts to the Bible
The sources
of the
into the Jewish
*
^*
Bustan,
p.
71.
Lichtenberg:
Responsa of
Rambam
II., p.
i.
INTRODUCTION
xi.
not as a well-spring of science but merely for the confirmation

of philosophic views already established.^ Other Jewish works
quoted are the Talmud and Teshuboth (Responses), the poetical
works
of
Shelomo Hakatan (Ibn Gebirol) and Yehudah Halewi,

Hoboth Hallebaboth. There
Saadiah's al-Amanat and Bachya's
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
course to the same treasure-house, the Encyclopaedia of the

Brethren of Sincerity (Ihwan as-Safa)^
The non-Jewish sources are represented by the Koran, the
utterances of numerous anonymous poets and " pious men,"
and the Encyclopaedia. With the proverbial Yemenite weakness for omitting names Nathanel never mentions the Ihwan
as such but refers to them as " the philosophers," ' " the
learned," " the authors who have a firm footing in science," etc.
Nathanel intended the " Bustan " to be a popular introduction to Jewish theology, a " compendium for our youth and for
any of our brethren into whose hand it may fall."^ He therefore strove to make it simple, studiously avoiding arguments
profound or abstract. For the philosophic and scientific basis

of his work he betook himself to the Encyclopaedia of the Brethren.
This compilation was " the best articulated statement of
a system that furnished a complete scheme of education, or of
man's true relation to the universe, that enabled him that reto lead a perfectly rational, aimful, and, therefore, free
ceived
it
life."
This system he enlisted
in the service of
Judaism.
The
head was to serve as the gateway to the heart. Among the

Jews of Yemen he probably represents the last exponent of the
doctrines of the Brethren of Sincerity. He was not the great
master who develops a system to its highest point, leaving
nothing for his followers to add, but he took that system as he
found it and made it what it was intended to be an angel of
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 Yemenite Jews
The
in the
Days
of
Nathanel
Yemenite Jews at this time

from pleasant. The yoke of the Islamic rulers lay
heavily upon them, and unceasingly did they yearn for the advent of that scion of David who was to chastise their oppressors and restore the foot-sore tribe to its ancient power and
glory.
The Mohammedan Yemenites were wont to taunt the
Jews that the Torah had been abrogated in favor of the Koran.^
Spirited arguments would ensue which, judging from the "Bustan," usually ended with a logical victory for the Jews. It was
but a continuation of the old contest between the founder of
Islam and " the People of the Book,"
The " Bustan," furthermore, throws some light upon the
education of the Yemenite Jew. This education was to be no
mere ornament, nor the acquisition thereof merely a pleasant
pastime. " O seeker of wisdom, seize it in spite of its opposition,
and know that the meadow of learning is divided up by streams."'
The processes involved in the acquisition of knowledge were
regarded as four attention, retention in memory, the practical
application of one's knowledge and the diflFusion thereof. Facts
were thus to become factors. " Knowledge is a cost and a care
to him that fails to act through it,"
" Learning is the parent
and the deed is the child," " Learning is a tree and the deed
is its fruit,"
" Learning must be the inspiration to a deed,
was
pohtical condition of the
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
failed to rise for their brethren of
Some
inferred
'
Yemen.
of the elements of their general education
may be
from Nathanel's exhortation that we consider what
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
tion of letter-writing and eloquence,
'
faith in the light of Aristotle
but devout worshippers at the
shrine of the then dominant philosophy, the eclecticism of the
Brethren of Sincerity.
Therefore, aside from the mastery of
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-
thorough knowledge of the Encyclopaedia and the

knowledge to daily conduct and to the under-
sisted in a
application of this
standing of the " mysteries " contained in the Scriptures. He

sought to realize clearly that God, the One, must be unconditionally isolated in order to obtain
and antitheses,
distinctions
an ultimate unity of
in which, therefore, all
all
difference
must vanish
in pure simplicity of being.

This simple Unity
could not be identified with Reason, for in Reason is the
antithesis of thought
and
its
object.
He
then looked upon
all
things external to this pure Unity as a series of emanations.
From
the unconditioned, absolute
Reason which
terrestial.
is
From
One emanated
the final source of
all
the Universal
existents, celestial
and
the over-flow of the Intellect issued forth the
Universal Soul, the origin and goal of the partial souls which
exist in the world of nature.
also
'
*
*
From
the Universal Soul there
emanated primal matter, and from

Bustan, p. 47.
Graetz Geschichte
:
III., p.
492.
it
in
turn secondary or
INTRODUCTION
xiv
tri-dimensional matter,
i.
e.
the other, appeared nature
Body.
Then
successively, one
from
sub-kmary and transient the four
elements, and lastly things or products. This streaming forth of

the emanations was ofif-set by a streaming back of these forces
to the primal force. This was conceived spatially as taking place
from the middle point of the earth to the stars, i. e., through
the minerals to plants, then to animal, man and angel. The
abode
of the last
was the
The aspiration
way back to this
All-soul.
soul appeared to be to find
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
also of the qualities of plant
life.
The noblest
species of the
the palm which shares certain qualities with animal

forms of life the pollen of the male fertilizes the female, otherwise no fruit will be produced; and when the head is lopped
Likewise in the animal kingdom there is
off, the tree dies.
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
there must be a species resembling the higher

This species consists of the prophets and
genus, the angels.
These disciples are the learned and the wise

the noblest of men. In this world they are angels potentially
and w^hen God translates them to the Glorious Dwelling they
become angels in actuality. This Glorious Dwelling is the All-
their disciples.
Thus man mounted the heavens, carried thither upon

Soul.
" This doctrine
the wings of the Arabic doctrine of evolution.
hardly differs from the Darwinian except in not recognizing the
theory
struggle for life as an agent in the process; the older
putting instead of this the natural desire of
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
These constituted the class known as "the

cf grasping it.
This designation " the
learned, the heirs of the prophets.
the
heirs of the prophets "had profound significance for
Yemenite Jews as well as for the great body of their brethren

throughout the world. According to the Jewish view of those
days, all the science and philosophy then known had been
Unfortunately, this
originally taught by the prophets of old.
knowledge had been embodied in the oral tradition which was
to remain unwritten,^ and as a consequence it was almost
wholly lost during the various cataclysms of Jewish history.
This belief can be traced as far back as the Alexandrian AristoE.) and Josephus
Philo Judaeus (20 B. C. 40
bulus.
were
(37-95)" Yehudah Halevi^ Maimonides* and AbarbaneP
of those
and
who
voiced this view in later times.
Mohammedan
authors did likewise.
Many
Christian
Prominent among the
were the Ihwan as Safa. Ibn Roshd (Averroes, 1126-1198),

his
a contempary of Nathanel, is explict on this subject in
" Destruction of the Destruction " (Tahafut al-tahafut). Thus
the Yemenite Jew was taught to look with pride upon the
last
extraordinary achievements and contributions of his nation.

Translating himself by the magic of his imagination to the re-
mote
past, he beheld Socrates admitted into the treasure-house
of Jewish lore by Achitophel and Asaph. Plato stepped forward

either in the person of Jethro or as a converted disciple of
Jeremiah
in
Egypt; and the Stagirite was revealed
sitting at
the feet of Simon the Just. A great yearning seized upon

the Jews to acquire and to disseminate what they believed had
been lost to them. Especially in the works of the translators

and writers of the thirteenth and fourteenth centuries we hear
side of lamentations over the loss of the old, jubilation
over the reappearance, the renascence,, of their ancient intelThey were raising up the fallen booth of
lectual possessions.
their wisdom. This belief was an inspiration, intensity of which
by the
can be approximately appreciated by considering the contribu-
Talmud, Gittm
Contra Apion,
Dalalat
I,
ch.,
60b.
Bk
I,
ch. 22.
LXXII.
Munk, Le Guide des Egares,
'.
'
Kusari
r
I,
Commentary, Gen.
vol. I, p. 332, note 3.
63;
x.
I.
t^
aa
II, 66.
INTRODUCTION
xvi
tion of the mediaeval Jews to the literary treasures of western

civilization.
They
fed their national pride
upon the
intellectual
food that had been stored up in Syriac and Arabic granaries.''
The
were
results of their activity
far reaching.
Europe was
fond embrace of the Holy Church. Independent

thought meant heresy and death and, besides, there was little
upon which independent thought could exert itself. The Jews
provided the material. Men studied, pondered and breathed
stifling in the
in
another atmosphere.
won
It
required but time, and philosophy

Church doctrine " In
the right to stand side by side with
the realm of grace the Church
is
supreme
in
the realm of
Then came the great Thomas Aquinas

and effected what appeared to be a chemical combination of
the two elements.
But the union was unnatural. Men asserted their God-given right to think and to believe independently of the dogmatic accumulations of centuries. Thus was
prepared a royal road over vi^hich the world journeyed into the
Reformation, the Renaissance, and the modern distinction between Church and State with all that implies. Mankind has
not as yet fully appreciated the role played by the Mediaeval
nature, Aristotle."
'
Jew.
Though the geographical location of the Yemenite Jews

robbed them of the privilege of exercising as great an influence
as their
them
more favored Western brethren,
tion.
'
history
must recognize
also as heroes in the struggle for the world's emancipa-
D. Kaufmann: Die Sinne,

Theologia I, Qu.
Summa
p.
I,
3
8.
ff.
INTRODUCTION
name
In the
"
The
of
secret of the
Him "who
Lord
is
imparts knowledge unto man".^
with those that fear him/'
name of God, the merciful and compassionate, do I

By His words am I led aright, His ordinances will I
God thy Gracious Helper! Praised be God, yea the
In the
begin.
follow
God
of Israel, the First
preceding every primeval thing; the
Cause of the cause of causes the Ancient who passeth not

away; who is one, but not in the category of number, declared a Unity, Unequalled, Everlasting; who "beareth not nor
;
was He born";^ the Absolute Unity, the One

emanateth
souls,
the bodies.
originateth
createth
forms,
in eternity;
who
and produceth
Great are His benevolence, honor and might.
He
His are the celestial

sphere, wisdom and power, decreeing and disposing, laudation
and eulogy, beneficence and munificence, dominion and perpetuity, majesty and grandeur, creation and empire, uniqueness, and
is
free
from
limitations, acting at will.
omnipotence.
He
is
the Living
One who
dieth not; the Eter-
Permanent because of His

Permanence the Divine Creator through His Supreme power,
Nothing is like unto
potent to do whatsoever He wishes.
Him He created all things out ot nothing. Unto him we cannot apply definition, attribute spatiality or quality. He has no
throne that would imply place nor a footstool that would imply
He cannot be described as rising up or sitting down,
sitting.
nal by virtue of His eternity; the

;
as moving or as motionless, as bearing or as being born, as

having characteristics or as in anywise defined. Before Him
all the idols were humiliated, and all creatures bowed in adoraHe does not enter or go out, descend or ascend. He is
tion.
far beyond the reach of the human intellect, transcending apHis essence is
prehension, conception, and even conjecture.
indescribable and cannot be grasped by
Ps.
XCIV,
TO.
,''
Ps.
XXV,
14.
'
means
of the attributes.
Sura CXII.
3.
THE GARDEN OF WISDOM
He
exalted even beyond the sublimity and the greatness

Him by the philosophers, as the prophet, peace
is
ascribed to
be with Him, praised
Him
and said
Let them bless Thy glorious

above all blessing and praise "
**
The
creation of
first
origin of
God
in his
outburst of praise
Name Thy Name be exalted

^
And now to proceed.
wâs the
Universal Intellect
the
the fountain of blessings, the well-spring of hap-
life,
the spheres, the eleIt is the source of emanations

ments, exalted souls, complex bodies, and the varied forms in
the earth and in the heavens. God made it by His word and
His will, not from anything and not in anything, not with anyHe simply willed that it
thing and not through anything.
piness.
should be, and

standing
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,
"The Lord created me
ing of His wav, before His works of old

the beginning; ere there were any depths
in the begin-
remote past,
was brought forth;
in the
established the heavens, I was there." ^ Considering

essence the intellect ascertained that the qualities that distinguished it must be discarded from the essence of the Creator;
when he
its
filled with unbounded joy in discovering in

the universal blessing, the divine perpetuity and the eternal
life it contained and the exalted place it occpies in the scheme
was nevertheless
it
it
sanctified be His names!'
Therefore Holy Writ

by him as a master workman. His daily delight
Its exuberant joy and
at all times, rejoicing before Him."*
happiness caused an overflow, and thus there emanated from
of its Creator
saith, " I was
the Universal Soul.
it
Nch. TX, 5.
Proverbs VIII,
22, 23, 24, 27.
exclamation, "Sanctified be His Names!" is Islamic. For the

ninety-nine names of God see Hughes' Dictionary of Moltammc danism,
The
article "
*.
God."
Proverbs VIII,
30.

Some
of the learned hold that the Intellect sent forth from
the world abstract intellegences, arranged in nine de-
itself into
grees corresponding to the nine numbers which complete the

These intelligences, together with the
set of single numbers.
creation, complete the decade
first
the
upper and the lower
is
from which the whole world
They
derived.
find the con-
firmation of this theory in the doctrine, "With ten utterances

;
"
upon ten words the world

had an authentic tradition
to the eflfect that "Seven things were created before the world
was created the Torah,^ Eden, Gehinnom, the throne of glory,
repentance, the name of the royal Messiah and the place of the
the world
stands."
was created "
As
and
'^
for the sages, they
sanctuary," * as they explained in the Talmud saying, the

"Whence do we
proof thereof can be found in Scripture
know that the Torah was created before the world? From the
passage, "The Lord created me in the beginning of His way,
:
Whence the garden of Eden?

Lord God planted a garden in Eden
Whence Gehinnom? From the passage, 'For a
before his works of old."
From
old!*
of
Topheth
From
the passage, 'And the
is
prepared of
old.'
Whence
the throne of glory?
the passage, 'Before the mountains were brought forth
man to the dust and didst say, 'Repent O son

Whence the name of the Messiah? From the passage, 'Before the existence of the sun his name was Yinnon."
Whence the place of the sanctuary? From the passage. 'A
Thou
didst turn
of man.'*
glorious high throne from the beginning
Some
is
the place of our
add thereto the characteis

of the alphabet," declaring that these were originated before
the world of changeable things, inasmuch as every rational
sanctity/""
of the learned
being needs them in discourse and in uttering the praise of

God. The proof thereof is derived from the passage, " In the
*
*>
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.
It is significant that the Jews never propounded the doctrine that

It is believed that the Mutazilites derived thei^r
the Torah is eternal.
Cf. Schreiner's
doctrine of the creation of the Koran from the Jews.
" Der Kalam in der Juedischen Literatur," p. 4.
'^
*
*
Gen. II, 8.
Prov. VIII, 22.
Pesachim 54a.
'
Is.
XXX.
7,3.
Jeremiah XVII,
Ps. XC, 2.
12; Pesachim 54a.
'*'
Ps.
LXXIL
17.
" Pirke Aboth V,
9.
beginning God created the heavens and the earth,"^ that is to

say, the whole alphabet from aleph to tav
and the first light
that existed before the luminaries concerning which we read,
" Let there be hght." "
Both opinions are plausible. The
proofs of these things are the ten utterances, since they balance that degree numerically in this world for these utterances
were only in instants and each one of them comprised a thing
;
God but one of the utterances did not refer to time

or place, namely the first, "Let there be light !" While the rest
referred to time or place, for it is written, "And God said,
created by
'Let the firmament be,'^ etc.; and
be gathered
and God
and God
;'"'
God
said,
be luminaries,'**
said, 'Let there
'Let the waters
bring forth herbs
said, 'Let the earth
etc.
and God
'Let the waters bring forth abundantly;'^ and
and God
said, 'Let
and God said, 'Let us make man,'^

'Behold I have given,'" etc.; and God
the earth bring forth, ' etc.

etc.;
God
;'=*
said,
said,
not good for man to be alone/^^ and according

to others the verse and God said unto them: Be fruitful and
multiply."^- These ten utterances correspond to the ten numbers
said,
'It
is
which are formed
We
man who
in
is
microcosm with ten members.
shall treat this subject at greater length
when
get to
it
with the help of God.
Thus, the
first
created correspond in degree to One, and

According to the
the Universal Soul to two, and so forth.
Wisdom
Sages Divine
is
used
the Universal Intellect which
and Eden
in the
is
the
for the Universal Soul,
Torah
as a
metonymy
creation,
first
which
is
for
and Garden
next to
it.
It
is
the mansion of the rewarded, the partial souls emanated from

into the world of nature. Similarly the other degrees, until
thou reachest the world of the celestial spheres and the stars
a world light of weight." In it were carved all the forms of
that subtle world, whence they came to this coarse world by
it
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.
Na'turanschauiing tind Naturphilosophic, p. 49; "The

heavy nor light since they maintain their rel-
celestial bodies are neither
ative positions."
'
3.
Wise and Mighty One as an indication of

His wisdom and the efficiency of His providence/ The three
worlds correspond to and balance one another with respect to
the power of the
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
inter-related, manifesting the
ing that it was He that

theyarenotself-created Tothis theScriptures refer in the passage,
Lord, in wisdom hast thou made
"How great are Thy works.
them all '" And again, " The Lord founded the earth in
wisdom, estabHshed the heavens with understanding."' Man

was the final creation he is a microcosom, and of the noblest
degree. That subject will be treated in the chapter which follows that coming after, please God.
We have called this book, "The Garden of Wisdom," and
have arranged its contents in seven chapters.
The first chapter treats of the Unitv of God; that there is
;
no God besides Him.
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.
The fourth chapter

work of God,humility
treats of repentace, attentiveness to the

in
like continence, submission,
and godly
in this
His presence, and other subjects,

and the preeminence of the learned
world and
in the next.
chapter treats of reliance upon God in all maters

relating to both religious and worldly affairs our consideration
of all things created by Him in the upper and in the lower
The
fifth
world
great
the evidence of His
wisdom
in all creatures small
the divine provision for the nourishment of
the loveliness of death
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
sixth chapter treats of the excellencies of the
he
come
speedily!
and
and
Messiah
the salvation of Israel
God
disproves the abrogation of the law vîth a

sufficient number of argiiments philosophic, theological and
traditional, in Hebrew and Arabic.
The seventh chapter mentions the Future World the After
hasten
it
Dwelling that
Ufe
and
it
eternity,
His creatures.
is
the end, that to
it
belongs Paradise,
and shows that the Creator keeps
all evil
i.
e.,
from
THE GARDEN OF
CHAPTER
is
WISDOiVL
I.
Concerning the declaration of God's unity, and that there

no God besides Him, amongst the first and amongst the last,
heights or in the depths, according to the Scriptural

words, " For who is God save the Lord, and who is a Rock
Or as the philosopher expressed it,
besides our God?"^
in the
" Though thou art called by numerous names thou abidest in

Thy changelessness Though manifested midst created things
!
thou art their ancient Lord."

Know, my brother may
His spirit! that
this
gate
is
God
strengthen both of us with
the foundation of the sciences,
of rehgious practices, sects, and reUgious beliefs; it is their

key, their summit, their pole star.^ Through it true rehgious
beUef is distinguished from polytheism, religious practice is per-
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,
non-existent, and were called into existence by another Being.

He originated and established them just as they are at present.
He rules and controls them with absolute power, so that they

do not infringe upon his authority or deviate from what he has
commanded and decreed.
The world did not create itself since it is impossible for a
'
Compare Weltseele, p. 98.
XVIII, 32,
According to Propaedcutik, p. 74, all bodies are embraced in either
of two worlds: the world of the spheres or the world of the four eleThe first was
ments, the latter being the world of genesis and decay.
"High" was
called "the high world" and the second "the low world."
"
low," to what is
applied to what lay near the all-surrounding sphere,
'
Ps.
'
near the centre of the earth.
thing to create
to originate
itself,
its
own
For
essence/
if
things created themselves they would be autonomous, perfectly

free in their actions.
They would do whatever they wished
whenever they wished. If the sun, for instance, were the Creator and originator of itself and there were no other Being who
is its Creator and Ruler, it would perhaps appear at one time
in the east and at another time in the west.
It would moisten
what it usually dries, and would dry what it usually moistens.*
It would remain in whatever zodiacal signs it wished, would
leave them at pleasure, would rise when it wished, and perhaps
would determine never to set. The same may be said of the
other stars above and the elements beneath, for the application
of this
illustration
were as we
shifted their
universal.
is
Since things, then, always
not having the beaten path or

characteristics or
anywise changed from what
the
time we know, and know with cer-
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,
world has a Creator and Maker

about to ascertain whether this Creator
is one or many.
We find that things, when viewed with reference to their multitude or their causes, have antecedents less
and less in number until we come to a single cause, and this
cause presupposes One to whom it owes its origin.'
Thus, all things above and beneath, go back to the Cause
Since
it
other than
of causes,
is
clear that the
itself,
we
and that
set
is
should be His praise

in
time nor
in place,
the
first
'
.'
will
great
and design not
not through anything or in anything, accord-
ing to the prefatory remarks

'
creation that the Creator
has produced by His

in
the beginning of this book.
Bachya, Iloboth hal Lebaboth. Ch. I, Sect. 5.

Refers to the action of the sun's heat upon snow and
Bachya, ch. I, Sect. 7.
ice.

He was
the Originator, the Cause of causes, the Creator,
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
the proofs of the unity of the Diving essence
is
the
argument of the opposition of desires in two beings either one

If the wishes of
of them may wish what the other does not.'
both are in perfect accord then the essence is, beyond a doubt,
single.
But in case of disagreement, it would be utterly impossible for two or more to create this world according to
their differing desires, since it is perfect in its creation and
:
firm in
and
its
construction.'
in opposition,
but
It
all of
contains
them are
many
things contrary
perfect through the divine
wisdom and handiwork, through the sublime unity of its Creator

and Author, its Governor and Maker. And its Creator May
is One in His essence,* but not the
His Names be sanctified
unity which we grasp wise in essence but not with the wisdom
His
of mortal living, existing, eternal, permanent, perpetual.
eternity did not emanate from another being His life was not
bestowed by another; His wisdom was not acquired from
!
another; neither was he called into existence. He is the eternal

the permanent, the living, the wise and the perpetual life, wisdom, and perpetuity, since the original source of everything is
His essence and
He
is
the Living
One
He
alone.
transcends
the attributes applied to things originated and created, such

as first and last, substance and accident, coarseness and fineness.
cannot be compared to them or they to Him, for
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.
Cf. Sura, 22.
sides Allah both
Sect. 7; Propaedeutik, pp. 5
how
p.
163.
LXXV.
This
is
the
first
10
the creature be
to
its
compared
Originator,
God
is
to the Creator, the thing originated
exalted far above
all.
We
make
shall
mention of this fact in every chapter of our book, as far as

possible and suitable, wherever we refer briefly to the subject
of His unity, as the occasion for speaking about it permit, please
God. For that did He command us, because of it did He
charge us, and for the knowledge of it He created us. The
Scriptures have taught us this doctrine in a number of passages,
know to-day and reflect in

God, and that there is none
else;"' " Hear O Israel, the Eternal is our God; the Eternal
is One;'"
"See now that I, even I, am He; I put to death
and bring to life, in order that they may know from east to
'"
west that there is none besides Me, I am the Eternal
and many such. The revealed prophetical books likewise testify that He is one in His essence, free from all attributes,
" Unto whom will ye compare
nothing can compare to Him
Me and I shall be similar to him? saith the Holy One;"*
" Unto whom will ye liken God, and what image will ye compare
as for instance, "
And thou
thy heart that the
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.
The theologians have composed a number
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 wise, being the
to
the
of the cause"
of existing things, the Creator of created things, the bountiful
Giver of generous
gifts,
the Bestower of existence, the Source
of blessings and favors, and the Preserver of the order of things.

He gives permanence to all permanent things, directs the uni-
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,
Alhere referred to as the creator
5.
'
II, 286.
ii
verse and knows what is concealed. He precedes all things

originated and shall be after all terminations, manifest, secret
His knowledge extends over
and concealed.
He
is
all
things, and
Benign
the Hearer, the Wise, the Kind, the Mighty, the
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,
These are expressed

by primitive nouns, denominatives, adjectives and nouns qualiGod, however is too exalted to have His
fied by adjectives.
essence fall under any one of these divisions or that imagination
should reach Him or that the understanding should comprehend
subtle souls
Him.
and bodies
light
and heavy.
For how can the creature conceive
its
Creator or the
Inventor without being related to something that

can carry it back to Him? Nor does He belong to a class
through which comparison may be made with Him, since time
invention
its
does contain Him and epithet cannot characterize Him. The

essence of his unity is such that it does not presuppose con-
open to the least suspicion thereof, since

beyond the description of those who describe Him, the mighty beyond the epithets of those who praise
Him, surpassing what is declared concerning Him and worthy
of thanks far beyond what is rendered unto Him. I give thanks
unto Him, have confidence in Him and my afTairs will I
" Loving
entrust to Him, according to the words of His saint,
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
'
THE GARDEN OF WISDOAl
12
kindness shall encompass him that trusteth in the Lord;"'

" That my trust may be in the Lord I have made known to
thee this day, even to thee."
'
The
first
chapter
is
finished.
There follows
CHAPTER
H.
This chapter shows that man is a microcosm and the

noblest existent under the spiiere of the moon.'
They say that "since man was the last thin<r created and
with him God's work v/as complete, it follows as a necessity
of the divine
wisdom
that he should be the noblest existent in
the world of genesis and decay."*
The Creator made him a

microcosm corresponding to and resembling the three worlds
which we have mentioned. He is superior to all other creatures
and exercises authority over all that exists in the form of
mineral, plant or animal. The Sacred Scriptures speak thereof
in the passage, " Thou has made him but little less than divine
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
Ps. XXXIT, 10.

Prov. XXII, 19.
Logik und Psychologic, p. 19. The idea that man is a microcosm
is very old.
It was voiced in one form or another by Anaximenes, Plato,
Ari.stotle, the Stoics and the Nco-platonists.
Through the last it came to
the Arabs and was presented systematically by the Ihwan as-Safa.
Cf.
Doctor's Philosoplue des Joseph, ihn Zaddi'k, p. 19, on the microcosm in
Jewish literature cf. Frankel's Monatssc'trift, vol. Ill, p. 159 ff. and 197/?.
'
"
also Guttrnvinns Philosophic Gebriol's, p. 117, note
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
Ps. VIII, 6-9.
p. 62.
b:ick
to

of the philosophers
make him
a microcosm.
fore take into consideration and reflect
upon
the corporeal and the spiritual, the external

that
we may
may
We
13
must there-
all his qualities
and the
internal
appreciate the greatness of his Creator and Author
He be exalted that His grandeur may grow apace in

our hearts and that we may render the service due Him/
Referring thereto Holy Writ saith in the words of Job, " From
my flesh shall I see God."
Subjecting man to examination we find him one, corresponding to the one. We note further that he is composed of two
corresponding
substances, a subtle spirit and a coarse body
!
'
His body has length, breadth, and depth
to the two.'
responding to the three.*
The
first,
cor-
the faculty of sensation and appetite, located in the
resembles the
liver,
Similarly, the soul has three faculties.
spirits of brutes.
The second,
the choleric
faculty located in the heart resembles the spirits of jinns."
The
third faculty, intelligence, located in the brain, resembles the
Corresponding to the fours which are in

humours blood, phlegm, bile and
spleen.'
The nature of blood is moist-warm, corresponding
to the nature of the atmosphere.
The nature of the phlegm
The nature
is moist-cold, corresponding to the nature of water.
spirits
of angels.*
the world,
are the four
of the spleen
is
dry-cold, corresponding to the nature of the
The Ihwan explain that God made

p. 46.
being a microcosm that he might get some conception of the
macrocosm which is too vast to be grasped directly. The Creator intended
the world as a testimony to Himself. In the Propaedeutik, p. 21, we are
told that according to tradition, whosoever knows himself knows God,
and whosoever knows himself best knows God best.
'
Compare Anthropologic,
human
the
XIX,
'
Job.
Propaedeutik,
26.
'
p.
IVeltsecle, pp.
and 16; Anthropologic,
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
souls entrusted with the maintenance of the world.

in bodies and in that state purified themselves and
acquired intelligence. After escaping from their bodies they roam about
happily among the spheres and in the expanse of the heavens. Anthro'
pologic, p. 8.
Idem, p. 4; Propaedeutik, p. 4.
14
Corresponding to five are his five senses: hearing,

and feeling.' Corresponding to the
right and left, front and rear, above
six are his six surfaces
and below.' Corresponding to the seven are the seven apertures in his head: the ears, the eyes, the nostrils and the
mouth. Corresponding the eight are his eight powers attraction,
retention digestion, rejection, growth, change, procreation, and increase.*
Corresponding to the nine are the
nine substances of his body nail, skin, hair, flesh, blood, bone,
marrow, veins and nerves.' Corresponding to the ten are his
ten organs
the heart the brain, the liver, the lungs, the gall,
the bladder, the spleen, the kidneys, the stomach, the intestines,
earth."
seeing, smelling, tasting,

:
and the
testicles.
scholar wrote another explanation concerning man,
mak-
ing him correspond in the manner cited above in our treatise.
According to him the soul and body correspond to the heavens

and the earth, and to Moses and Aaron peace be unto them
Just as the
for they were like the heavens and the earth.
earth receives what comes from the heavens so the pious Aaron
learnt what Moses communicated to him, according to the passage, "See I have made thee a god unto Pharaoh, and Aaron
And thou shalt speak,"

thy brother shall be thy prophet.
The correspondence is extended to the two tablets, for
their origin was earthly and their inscription Heavenly"; to
etc.
the
Torah and the Mishna, and
to this world
and the 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,
Êxodus vii, i and 2. "Êxodus xxxii, 16.
p. 4.
"And of everything we have created pairs that

Cf. Sura Li, 40:
haply ye may reflect."

cate of
Him
is
human speech
that
is
He
is
15
the Creator, the Single, and the
utterly at a loss
how
One
to express the thought in
more subtle terms.

Of those things which God placed
in pairs and in opposition

and death, riches and poverty, light and darkness, the first and the last, the exterior and the interior, day
and night, heat and cold, arable lands and deserts, knowledge
and ignorance, the sweet odor and the ill odor, heaviness and
lightness, roughness and smoothness, hardness and softness,
highness and lowness, gain and loss, the bound and the released, trust and fear, peace and war, the difficult and the easy,
grief and joy, substances and accidents, sickness and health,
we
instance
life
ugliness and beauty, sea and dry land, plain and mountain, un-
happiness and happiness, separation and conjunction, poison

and antidote, servant and master, and others whose number
no one but
Him can comprehend.^

He made man's aggregate
Likewise,
We
qualities
consist of
have counted one hundred and

forty such qualities which we shall proceed to mention
many
sets of contraries.
knowledge and ignorance,

memory and forgetfulness,
briskness and slowness,
generosity and avarice,
courage and cowardice,
wakefulness and dormancy,
motion and rest,
ingress and egress,
standing and sitting,
speech and silence,
mercifulness and mercilessness,
gladness and sadness,
mirthfulness and tearfulness,
veracity and mendacity,
piety and impiety,
justice and injusticehumility and pride,
loyalty and disloyalty,
^Weltseele,
p.
2; Logik
und Psychologie,
p. 2,
i6
THE GARDEN OE WISDOM
modesty and immodesty,

envy and devotion,
boastfulness and bashfulness.
contentment and cupidity,
strength and weakness,
eloquence and incoherency,
hunger and satiety,
thirstiness and thirstlessness,
absence and presence,
divestment and investment,
blameworthiness and praiseworthlness,
obtuseness and acuteness,
irascibility and forbearance,
stupidity and sagacity,
hastiness and tardiness,
boldness and bashfulness,
lust and chastity,
extravagance and thriftiness,
insubordination and submission,
disobedience and obedience,
sincerity and insincerity,
carelessness and vigilance,
sinfulness and sinlessness,
enmity and amity,
fideUty and infidelity,
mildness and severity,
doubtfulness and certainty,
decency and indecency,
timidity and tranquility,
conjunction and disjunction,
rectitude and obliquity
hope and despair,
cautiousness and impetuosity,
forgiveness and vengeance,
prudence and foolhardiness,
faithfulness and treachery,
intelligence
and hebetude,
decorousness and shamelessness.
17
equity and iniquity,
and asceticism,
licentiousness
stinginess and liberality,
softness and hardness,
agreeableness and disagreeableness,

terror and equanimity,
dutifulness
and undutifulness,
pride and humility,
sociableness and aloofness,

solitariness
and partnership,
confirmation and denial,
joyousness and distraction,

leniency and severity.
qualities, good and bad, are altogether one hundred and forty. He should use them all in their proper place.
Likewise, corresponding to the three are life, rationality and
mortality. Three are associated in a man's birth the Creator
Thus, man's
He
corresponds to the three divisions of

the past, the present and the future and to period, place
and
his
time
parents,'
and moment
to the
three patriarchs
Abraham,
Isaac and
Also to three worlds which man sees: one the womb

of his mother one this world and one the world to come. And
to the three books which are opened on high before the Holy
One blessed be He! one for the righteous, one for the mid-
Jacob.
and one for the wicked. That of the righteous is

written and sealed for Paradise; that of the wicked is written:
and sealed for Gehinnom and the middle class is given a respite
until the following Rosh Hashana: if they become meritorious,
tliey are inscribed as meritorious; and if guilty, they are inscribed as guilty.* To correspond to the priests, Levites and
laymen. To correspond to the Torah, the Prophets and the
dle class,
Hagiographa. To correspond to the two extremities of the

world and the axis thereof.' To correspond to prophet, sage
and king. To correspond to the Kedusha.* To correspond
*Niddah,
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.
THE GARDEN OE WISDOxM
i8
to the three kinds of science
theology, the science of bodies
and chronolog)% the last named consisting of the

present and the future/
And
similarly the four.
Men
are of four kinds
tinguished for knowledge but not for
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.^
Concerning that one
of the
Arabian poets says, "There
men whose states and conditions are clearly

One man enjoys this world but not the after-world
are four kinds of

evident.
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
;
and another weeps over both, he enjoys neither this

world nor the next.^ Then there are four seasons summer,
autumn, spring and winter.* Also four revolutions when the
sun arrives respectively at the signs of Aries, Cancer, Libra
the other
and Capricorn,
divisions
Time has four

The winds are four the
at regular intervals of time.^
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.
'Vayikra Rabbnh. parsha 30, sect. 12.

'Cf. Logik und Psychologic, pp. 133 and T34" Propacdeutik.
pp. 57 and 59; Pesachim 94b.
*
Propacdcutik.
p.
Propacdcutik,
p.
4.
4.
''Propacdcutik, p. 3; Logik und Psychologic, p. 39; Wcltscclc, p. 2.

They
to express a number over a thousand.
therefore express a million as a thousand times a thousand, and so on
at
indicate
with any larger number.
In order to avoid mistakes they
the end how often a thousand is to be taken or multiplied by itself. Cf.
Masudi's Meadows of Gold, p. 173 with note.
The Arabs have no word

low has neither odor nor taste/
Men
19
are Hkewise of four
begets a pious child, of whom it is

" In the place of thy fathers shall be thy children ;'" the
said,
" Let
pious man who begets a wicked child, of whom it is said,
begets
thistles grow instead of wheat;'" the wicked man who
"
shall
a righteous child, of whom it is said, instead of the hedge
orders
grow up
wicked
pious
th*^
the
fir
man who
tree;"" and finally, the wicked man who begets a

whom, it is said, " From the wicked shall go
child, of
forth wickedness."*
don
Likewise there are four kinds of parknown atonement. The kinds of obedi-
the four kinds of
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."
God gave man
four characteristics reflecting the
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
Vayikra Rabbah, parasha 30, sect. 12. * Psalm XLV, 17.

'Job XXXI, 40. *Is. LV, 13. "l,Samuel XXIV. 14; Yoma 86a.
p.
' Propaedeutik,
193.
'Weltseele, p. 128.
' Naturanschauun^.p.
2.
20
tions.
These four simples are
compounds are
fire, air,
water and earth.
Their
the minerals, the plants, the animals and man.^
Likewise, bodily diseases arise from imperfect mixture owing to

the perverseness of one of the four humours in man, viz, the
Their commixture
blood, the phlegm, and the two biles.^'
:
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.
They are the
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
In their works they explain what God revealed to them

concerning these roots. The causes of the soul's diseases are
accumulated ignorance, evil disposition, corrupt views and
them.'
shameful doings.*
When
vanishes, their splendor
is
souls thus succumb, their excellence
obscured, their vision
is
darkened and
burdens scarcely tolerable ^from such a fate may God

Were we to proceed to enumerate the
in His mercy save us
things classified by the sages as occurring in fours, we would
have to mention very many. Of their allusions we quote the
following "There are those who inherit and bequeath, bequeath
but do not inherit, inherit but do not bequeath, do not bequeath
their
Four qualities mark those who give

inherit;"'*
Four qualities mark those who go to the Beth
Hamidrash ;"' "Four should give thanks ;" and many others
which we shall not mention seeing that they are not hard to
tmderstand. Then there are the four agencies in the redemption of Israel from Egypt; the four "malchioth," which correspond to them the four great beasts which the pious Daniel
saw issuing out of the sea and which God caused our ancestor
and do not
charity;"
Abraham
which
fell
to see over against the dreadful intense darkness

in the same category
upon him. The sages have put
Anthropologie, p. 50; Naturanschauung, p. 141.

Logik. p. 106
*Anthropologie, p. 40
,
.
^.
,
tn
For the philosophers as physicians for the soul refer to Uugats
Probably refers to alHistotre des Phitosophes Musulmans, p. 236.
VIII 1
* Anthrofologie, p. 103.
Baba Bathra, Ch
gazali's Munkid.
VII. 3^Pirke Aboth.V, i6.*Pirke Aboth,V, 17. B'rachoth. 54a. 'Dan.,

^
ai
"inflammation, bright spot, scab and a swelling;"^ the four

streams' Gihon, Pishon, Hidekel and Euphrates ;"2 and ''ants,
Likewise, the wicked suffer a
conies, locusts and spiders."^
four-fold punishment, for it is written " The Lord raineth upon
the wicked snares, fire, brimstone and a horrible tempest."*

In the world to come He will visit them with a four-fold punishment: an overflowing rain, hailstones, fire and brimstone.^
There are moreover, the four terrible penalties: the sword,
and wild beasts." The chariots are iour,^

and the smiths are four.^ The stars are of four kinds: the
sun shines by day; the north stars by night but not by day;
the moon may be seen both by day and by night; the stars
round about the South pole shine neither by night nor by daj
pestilence, famine
zodiacal signs are also of four kinds
The
three of
nature of
fire,
Water
of four kinds
is
three are of the
three of water, and three of earth,

water that ascends from the earth to
air,
:
water that descends from

atmosphere to the earth is the faUing rain water in the
heights is ice; and the water which remains forever in the
depths is the water of the sea, stored up according to the words,
the atmosphere
is
the origin of rain
the
"He
gathers together the waters of the sea
Vegetation
is
of four kinds
in
heap."^<*
the nutritive and the medicinal,
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.,
cinal, e. g., sugar, oils,
non-nutritive, as thorns and the like.

Similarly, the five planets correspond to the five fifths of
the
Law ;^^
be He!
and the
ment."
the five possessions which the
Holy One
five
appropriated to Himself in His universe ;^services which occur on the Fast Day of Atone-
Similarly the five senses which are in
Leviticus
XIII,
2.
Genesis
II,
ii,
Prov. XXX, 24-28. *Ps. XI, 16.

Ezekiel XXXVIII, 22. "Tdem XIV,
'Zechariah VI, 1-8. 'Idem II, 3.
13
and
14.
21.
Propaedeutik, p. 49. " Ps. XXX, 7.

" The Five Books of Moses.
" Pirke Aboth, VI, 10.
" Kol Nidrei, Shaharith, Mussaph, Minha and Neila.
'
Blessed
especially
man; and
the
22
And
five celestial provinces.^
in five, the figure five, as also
twenty-five, always preserves itself throughout

plication,
and irregardless
its
multi-
self
of the size of the product, does not
increase.-
Similarly, the six corresponds to the following: the six sides
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
six orders of the
Tosephta
the six
zodiacal signs which appear eternally above the earth and the
concealed eternally under the earth
and the six south

and the six north ;^ in regions of the north six months
are perfectly dark without any admixture of light and in the
south six months are light without any admixture of darkness ;*
"six days of creation ;"^ "six wings to each one ;"^ and likewise six openings in our bodies on the right side and six on
six
stars
the
left.'
And
similarly the seven. Its applications are most frequent

and most important, due largely to the grandeur, dignity and
sanctity of the Sabbath in the eyes of God;
for it is the
seventh of the days, the last of them and their terminus, for
their number closes with it. Whosoever observes the Sabbath
as God decreed, learns to thoroughly appreciate it and its
majesty as the law of God commands, and moreover fears God,
'
" The astrologers divide up the degrees of each sign of the

among the five planets. The portion assigned to each planet is
the province of that planet since

that planet exercises
its
full
it
zodiac
called
denotes the part of the sign where
De
influence."
Slane, Prolog II, 221, note
Does alhudud al'aluviat mean God, Universal Reason,

Universal Soul, Nature and Things? Dieterici's Thcologie, p. IX. There
are five fundamental principles of Islam, five imams and the most eminent
of the prophets were five. For the last named Cf. Weltseele, p. 172. The
I
III 154, note 4.
mentioned by Euclid are the tetragon, cube, octahedron,
five chief figures
icasahedron and dodecahedron.
'The Ihwan
point out that
Propacdeutik,
if
p. 3.
we regard one
as the point,
line,
three as the surface and four as the cube, then five
If
be multiplied by
it
^
'
= 25
itself
is
two as the
the sphere.
ever so often the multiplicand persists:
thus
390,625. etc. Cf. Propacdeutik,

62s 625 X 625
North, east, south, west, up and down. Anthropologic, p. 4.
5
25
25
Anthropologic,
Propacdeutik,
"Idem,
p. 91.
p.
p.
&
26.
p. 47,
*Gea
has
it
I.
that
six
Isaiah VI,
of the constellations are north.

2.
Naturanschauung,
p.
154.

is
completely religious.
of that
man
But when one's
utterly fails him.
it
The seven
in the following particulars
23
short
religion falls
finds its application to
the soul has seven spiritual
powers and the body seven corporeal powers.
The corporeal
are attraction, retention, digestion, rejection, growth, increase
and imagination,^
ing,
seeing,
The
smelling,
soul's seven spiritual

tasting,
They correspond
ligence.2
touching,
powers are hearspeaking and intel:
to the seven planets.
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
:
Mars the signs Aries and Scorpion to

Taurus and Libra; and to Mercury the signs
Gemini and Virgo,^ And likewise in the body of man there
are twelve apertures
his ears, eyes, nostrils, mouth, navel,
breasts and his two passages.*
Of these twelve openings ten
are for five powers and two for two powers, corresponding to
the planets and the two luminaries. The mouth corresponds to
the sun, the navel to the moon, the ears to the mansions of
Mercury, the eyes to the mansions of Jupiter, the nostrils to the
mansions of Mars, and the two passages to the mansions of
Saturn.^ Similarly his eyes are of seven strata, between each
and every pair of strata there are gradations and powers of
seeing which are not between the others.^
Similarly, God
placed the channel of the faculty of hearing in the ears and the
Pisces
to the planet
Venus the
signs
channel of the faculty of seeing
in the eyes, the
channel of the
faculty of smell in the nostrils, the channel of the faculty of
touch
in
the hands, the sensual taste in the
mouth and
in the
private parts, the channel of the faculty of speech in the tongue
which corresponds to the moon, and the channel of the faculty

of intellect in the brain which corresponds to the sun.^ The
brain supplies the speech which thou employest and the ideas
^
Anthropologie,
p.
48.
Anthro polo gie, p. 48.

*Idem, p. 49. "Idem,
^ Anthro polo gie,
p. 48.
Vayikra Rabbah, parsha 29, sect. 11.

Propaedeutik, p. 50; Anthropologic, p.
'Compare Die Sinne, p. 85.
p. 49.
'
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
Likewise, He made the

these sciencs through divine grace.
heavens in seven parts^ and the climates seven in number.^
As another example of the excellence of seven in the estimation

of God we note the characteristics of the calendar which the
children of Israel use for their years, for the festivals and fasts
ordained for them in the Torah, and also for the stipulation
handed down to them in the authentic traditions of the prophets

that Pesach must not begin on Monday, Wednesday or Friday
Azereth not on Tuesday, Thursday or Saturday Rosh Hashana
not on Sunday, Wednesday or Friday the Day of Atonement
not on Sunday, Tuesday or Friday and Purim not on Saturday,
Monday or Wednesday. All of this is according to the postponements indicated by the ancient sages and their intimate
We have found that the
associates of blessed memory.
origin, the canons and the methods of the calendar are based
on the number seven. There are twelve simple ordinary years
;
and seven leap-years. This is the theory of the calendar, its

foundation and its entire key for all times. To show this we
shall make in the latter part of this book an astronomical table,
wonderful and ingenious. Whosoever wishes may scrutinize it,
please God.' Therein are great reward for all and complete
God controls success in His mercy! Likereligious practice
wise,
God appointed
Ânthropologic,
p.
seven shepherds to preside over His people
49:
*Jdem, 92-99; 191-199.

'Propacdeutik.
p.
46.
Propacdeutik, p.
* Anthropologic,
''Idem,
*This table does not appear
92-99;
in
131.
p.
'Idem,
72-
I9i-I99-
our manuscript.
p.
62.

Israel;^
and Enoch was the seventh after Adam.^' The ilMoses ben Amram peace be uopn him!
lustrious master
was the seventh

Likewise,
Abraham,
after
Isaac, Jacob, Levi,
We
25
Kehath,
Otsem was
the order
Amram,
with
being Abraham,
Moses
as the seventh.
the sixth, and David the seventh son.'
further find in the Talmudic narratives that every tribe in
Israel
gave
birth
seven-month
to
wildernesses are seven
children.
Similarly
the wilderness of Sinai, Zin,
the
Kadmuth,
Kadesh, Shur, Paran and Ethan. The wilderness of Sinai is

the most famous since it was the scene of the revelation of the
Torah. Likewise, the seas are seven Sodom, Tibrias, Sabki,
Aspamia, Halta, Kinnareth and the Great Sea. Likewise there
r'kia, ilon,
occur seven expressions for heaven in the Bible
z'bul, m'hon, m'on
sh'hakim and araboth.*
Likewise, the
Biblical words for land are seven
arka, erez, heled, n'shya,
ziyah, adamah and tebel.^
Israel was enjoined to observe
the seven days of Niddah, the seven days of purification, the
seven days of hymeneal rejoicing, and the seven blessings.
God commanded Noah, " of the clean animals take by the
sevens."
Then there are seven days of consecration,^ the
seven pillars of the world, the seven worlds, and seven ancestors
rest with God and corruption has no power over them.'
Likewise, God caused the release of the pious Joseph through
the dreams in which Pharoah saw seven beautiful cows and
seven full ears of corn and their contraries, and his deliverance was through the interpretation thereof, as thou knowest.
Balaam prepared seven altars.^" Upon the menorah were
seven sockets.^^ Pardon and forgiveness are granted in Tishri
which is the seventh month from Nisan, and Nisan witnessed
:
* 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
on his left. Succah 52b.

^Vayikra Rabbah, parsha 29, sect. 11.
*Hagigah 12b; Aboth d'Rabbi Nathan,
Ps.
'Idem.
ch.
2>7
Midrash
Thillim,
CXIV.
Aboth d'Rabbi Nathan,
ch. 37
Shir Hashirim Rabbah, parsha
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
the redemption since
most
it
is
the seventh
month from
were seven lambs
of the sacrifices there
Tishri.
In
of the first year.^
hkewise there are seven characteristics of a boorish man

of a wise man/ and seven kinds of punishment
come into the world for seven kinds of important transgressions.^
Likewise, God ordained that the Children of Israel
should count seven weeks and at the expiration thereof make a
And
and seven
pilgrmiage to the Temple that is the Pilgrimage of Weeks."*

He permitted them to keep their Hebrew slaves and hand:
maids
but these were to he set free in

ordained that they should count years seven
forty-nine years then landed property should
in service for six years,
He
the seventh.^
times seven,
i.
e.,
be free and return to its original possessors in the fiftieth

year.
He enjoined them to plough and sow their fields six
years, but during the seventh year the
He
ground
is
to
lie
fallow.*
enjoined upon them the recital of seven blessings in the
Sabbath service, concerning which His favorite says, " Seven

times a day do I bless thee." ^ In the bethrothal there are
seven blessings and seven days of huppa and on the fast day
seven blessings. Of all the numbers seven is most frequently
referred to in the Scriptures.
We quote a few of the many
instances
"Seven abominations are in his heart ;" "Seven
evils shall not touch thee ;" "Though the righteous fall seven
times he shall arise ;"^*' "Seven shall lodge without being
visited by evil;" "For seven fold shall Cain be avenged.""
The illustrious master selected seventy elders to govern the
people.^2 There are thus many passages mentioning seven and
;
its
excellence.
as possible
we
In treating the theory of religion as extensively

shall recall in
what respect
that
number
pre-eminence, please God.

reach the chapter dealing with the consideration of
plete
and wherein consists
we
God has
created,
its
Deut.
XXIII,
XIV,
i8.
Q.
all
that
shall enter into the
easily intelligible aspects of the subject as far as
'Levit.
When
and especially the section treating of the
seven stars and the twelve constellations, we
com-
is
* Pirke
Abotli V,
"Exod. XXI, 2 and
lo.
6.
"Idem V,
'Levit.
ii.
XXV,
CXIX, 164. 'Prov. XXVI, 25. 'Job. V. 19.

"Gen. IV, 15. "Numbers XI,
**Prov. XXIV, 16.
our limited
^Ps.
16.
2-7.

knowledge permits, please God.
is
27
Above every knowing being

One Of Him we ask the
the Omniscient, Mighty, Exalted
blessing of grace and guidance in
matters religious and
all
worldly.
We mention a portion of the subject here that thou mayest

recognize that the seven stars and the twelve constellations are
fundamental to the forces and that every prophet and lawgiver
thou
referred to them. As for the foundation of this world
twelve
seest that there are seven stars in as many spheres and
signs of the zodiac in one sphere. Together they make up
the nineteen foundations of time and place, according to seven
days,not more, not
less.
There are many classes of people

and doctrines but not in respect
in respect to language, sects
to these days, for they cannot increase or diminish.
Likewise,
through all times without cessation.

Their increase or diminution would involve the destruction of
there
universal harmony and the entire reversal of things, for
the twelve
months
persist
stability since seven is the most faultless of the

numbers." The same applies to the twelve. Thus there are
King of
the prescribed prayers wherewith we approach the
Kings, make our necessities known to Him, ask of Him
would be no
we desire, confess our sins and petition Him for

our well-being and guidance. That is put into the eighteen
benedictions, which together with the first, the principal one,
make up the nineteen, to correspond to the seven and the
that which
twelve.
Much about seven and twelve that we regard as fundamental

concealed from the mass of the common people, but is clear
the
to the noble and the wise. Instance the three portions of
Law, which it is incumbent upon us to read every day twice
" Sh'ma," " V'haya im
before the nineteen blessings are read
sh'amo'a " and " Vayomer." ' In the whole thereof are ninerepeated,
teen sections, after taking away one of them, which is
the passage commencing, " U'chethabtem." It resembles
viz.
is
the passages with which the Torah begins and ends, as

point out in the fifth chapter of this book. Therein
'Propaedeutik, pp.
Numbers XV,
7,
8 and 69.
37-41-
'
Deut. VI, 4-9;
we shall
we have
Deut. XI, 13-21;
28
mentioned that instance and additional ones relating to the

seven and the twelve. But one which we have not mentioned
It is the last composed
is the passage at the end of the Torah.
" O
by the pious and illustrious Moses peace be upon him
the kappiness of Israel,"^ etc. Concerning it the sages have
the tradition that the letters " beth " and "caph" were used
that the Torah might begin with the letter "beth" and end with
the letter " caph," the world " b'reshith " being the first and
These sentences contain nineteen words.

open only to those versed both in the
literal and in the manifestly figurative meaning of the words, for
in them these secrets and hints point to the seven and the
twelve. My brother, grasp these subtle mysteries and ponder
over them with their numerous meanings and the knowledge
that lies back of them, that thou mayest master them and
through them attain eternal beatitude after emerging from the
dwelling of ignorance may God in His mercy grant both of
"thidroch" the
last.
All of these things are
us success
We
whose length is regitand the twelve. Thus the first

song, from "vayosha" to "hashem yimloch," numbers nineteen
verses.^ The same applies to the verses with which the noble
can
cite
many
Scriptural sections
lated according to the seven
from Reuben to Joseph;^ the total

He left off with Joseph and BenIn recognition of their rank he honored them on that
Jacob blessed
number
jamin.
his children
of verses
is
nineteen.
occasion with another set of verses. And likewise the verses

in the blessing of the illustrious prince Moses number nineThese verses extend down to the sentence beginning,
teen.*
"
Who
is
like the
God
of
Jeshurun? "
This numerical arrange-
ment holds good throughout the prophetical works with most

of the allusory passages. If thou considerest the twelve minor
prophets individually there
will
remain
three
in
the
later
prophets and four in the earlier, making nineteen. By taking

the four earlier prophets and the four later prophets and adding thereto the eleven books of the Hagiographa we have nine-
Had we wished to deal exhaustively with the Prophetical

and Hagiographical passages constructed on the principle of
teen.
'Deut.
XXXIII,
29.
'Exodus XV.
'Gen.
XLIX.
Deut.
XXXIII.
29
This brief treatment of the

so.
intended simply to be a suggestion to the wise. Thus
we have made clear to thee, my brother, that time is built upon
seven, and place likewise upon seven and twelve.
There are seven and twelve parts whose combinations I
nineteen
subject
we could have done
is
Now, the chief of the Arabs^ came to

shall explain to thee.
them only on account of these parts. He bound them to mention four words whose separate parts come under the seven and
twelve in Arabic orthography. Only those versed in this subneither of
it, but as for the ignorant they are aware
nor its meaning. The Arabs were told, "There is no God
To this declaration they added Mohammed's
but Allah."2
name, as if he were a messenger of God, and believed that by
uttering these words they could attain bliss, that by virtue of
these words they would surely be admitted into Paradise. Had
he intended the formula to have that meaning, not a single person of intelligence would have heeded him. It means, however,
ject grasp
it
that after a man believes in God, he should do what is proper,

that which God had commanded before this prophet came to
For if it meant that one might go about steahng,
his people.
adulterizing, in a word, committing deeds displeasing

uttering these words would be admitted into
Paradise, no man of intelligence would accept such a doctrine
or consider it sane. As a matter of fact the formula possesses
killing,
to
God
and by
an inner meaning involved
in
its
orthography.
indicates therewith the science of the seven
are the fount and the fundament of
all
Their
Book
and the twelve which
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
clearly realizes the intent of the formula
distinguishing feature of these words,

of the letters
"La
the syllables seven

fact that " la "
we
find that the
number
and the number of

This result is due to the
il(a)h ila All(a)h" is twelve,

;
all in all
nineteen.
counts as one syllable and " ilah " as two, the'
sum
total being seven.

Assuredly ours is the credit for these principles since our
testimony preceded theirs. Instance the exclamation of David,
^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

its
is
proper place
in the fifth chapter,
please God,
31
for
from
Him
help
And as for the eight, behold to it there correspond the eight

days of circumcision,^ the eight days of the Festival,^ and
the eighth day which is distinguished by being set aside by
itself, a festival for itself, a time for itself.'
Likewise the
eight princes and the seven shepherds with
allied,
number
Fifteen
fifteen.*
is
half the
whom
they are
Name,
Inefifable
and with it God created the world

"For with 'fifteen' the
Eternal formed the world",^ and according to the passage,
''When God created them." Do not read b'hibbor'am but
b'heb'ra'am, for it is written, "By the word of the Lord the
heavens were made."
Eight also possesses pre-eminence
as a principal number for in the Temple they used to sound
eight tones upon the Sheminith.
Eight fathers of the pure
correspond to the eight faculties. The prophetical books are
likewise eight.
But the most interesting of all, is this when
:
''
thou takest into consideration the survivors after the flood thou
findest
them eight
As
for the nine,
nine substances
number,
in
sons and their three
viz.
Noah and
his wife, his three
wives.''
we
find that the
body
of
man
hair, nail, skin, flesh, fat, blood,
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
learned point out
nine primary numbers."

acters from which
is
some wonderful characteristics of the

They are the ancient Hindoo char-
derived the whole science of arithmetic
Gen. XVII, 12.

^Succoth or the Feast of Tabernacles (including Sh'mini Azereth).
' Sh'mini
Azereth or Eighth Day of Solemn Assemblage.
* Micah V.
The eight princes are Jesse, Saul, Samuel, Amos, Zephaniah,
Zedekiah, the messiah and Elijah. Succah 52b.
Is. XXVI, 4.
J(a)h numerically fifteen.
Gen. II, 4. ^Ps. XXXIII, 6. Bereeshith Rabbah, parsha 12, sect. 10.
Gen. VIII, 16. "Anthropologic, p. 4.
^Tropaedeutik, p. 47. ^^ Anthropologie, p. 72.
"The Arabs express the zero by a dot and do not consider it a number.
In Spranger's Masudi's "Meadows of Gold," p. 157, we are told
that the vyise men of the Barahman or Indian ruler invented the nine
figures which form the numerical system of the Hindoos.
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
thou writest the following figures 5432

hundred and twenty-one.
fifty-four thousand, three
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;
every one of these three combinations amounts to fifteen. The

Creator has been called "Fifteen" for Scripture saith, ''Verily
my strength and song is Jah"^ (Fifteen); and furthermore,
"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
of the learned says,
seen that with nine letters death
is
"From
meted out and the
people of each generation pass away."

Of the ten* are the ten commandments,^ and the ten utten miracles, which were brought for our
Egypt and the ten by the sea,'^ and the ten plagues
which the Holy Oneblessed be Hebrought upon the
Zimon is with ten and Kedusha
Eg\'ptians in Egypt.
with ten. We do not read in the Torah less than ten pasTen malchioth, ten zichronoth and ten shopharoth.
sages.
terances,* the
fathers in
Ver. XVII,
19.
'Is.
XXXVI,
4.
Bereshith Rabbah, parasha 12, sect. lO.

^^
*The Pythagoreans had called the ten "perfection," "the world,
" the heavens " and " the all." The Arabs knew nothing of the apotheosis
Cf. ProIts place was taken by the number twelve.
of this number.
paedeutik,
p.
186.
Exodus XX, 2-17. Pirke Aboth V,

'Idem V. S- 'Idem V, i.
'
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
Hkewise Israel suffered ten exiles four in the days of

Sennacherib,^^ four in the days of Nebuchadnezzar, and two
in the days of Titus and Vespasian.
The world to come is indicated in Holy Writ by twelve expressions which contain the word kallah (bride).
They are
" . .
from Lebanon, O bride, "^^ "The sound of joy
.
:
and the sound
of gladness, the voice of the
voice of the bride."^^

bride,"^*
bridegroom and the
"As the bridegroom
rejoices over the
"As the bridegroom decks himself out
in glory
and
the bride dons her ornaments."^*

It is
thus evident that
man
is
the noblest existent under the
sphere of the moon that he is a microcosm and so constituted

as to correspond to the macrocosm. From his thigh down to
;
XXVI, I. 'Jer. XXXIII, 13. 'Ps. CIV, i.

*Idem XCIII, I. "Idem XCIII. "Daniel VII, 9. 'Is. LX, 17.
Idem LIX, 7. "Idem LXIII, 2. '"Idem LXIII, i.
"According to Bamidbar Rabbah,(parasha 23, sect. 14), and Koheleth
Rabbah (parsha 9, sect. 3), Sennacherib was responsible for three exiles.
"Songs of Songs, IV, 8. "Jer. VII, 34; XXV, 10.
"Is. LXII, 5.
"Idem LXI, 10.
*Is.
34
the lowest part of his
The
body he
marrow which
fullness of
is
is
similar to the element earth.
in his
bones makes him similar

His abdo-
to the mines which are in the interior of the earth.
men makes him

fish
similar to the element water, with
The same may be
and fluctuating billows.
rattling noise in the intestines
His thorax
is
and the various
its
various
said of the
intestinal
worms.
similar to the element air, because of the con-
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
are countless hairs, just as in the
Likewise his face
are countless plants.
is
macrocosm
there
cultivated, corre-
sponding to the cultivated tracts in the macrocosm. The nape

of the neck is a waste, corresponding to the deserts in the
macrocosm. His trembling and the perspiration which appear
on him correspond to the thunder and the rain in the macrocosm. The palpitating of the lungs corresponds to the fluttering of the birds in the macrocosm. His shoulders, elbows,
knees, buttocks and projecting parts correspond to the mountains
and the
macrocosm.
the
hills in
In him are different kinds
of fluids having a salty taste in his eyes, sweet in his mouth,

fetid in the urinal
respond to the
as they are
and
of the
These corThese things are
bitter in his ears.
macrocosm.
to the various wishes of the wise Creator
owing
may His Names be

judicious.
canal,
fluids
sanctified
They say
Truly those wishes are wise and
that the water of the sea
is
salty that the
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
it not for their saltiness they would become blind, since

cannot continue its existence without the aid of salt. That
whole subject, however, is extremely subtle, too profound for
No one understands
this treatise, too wonderful, too grand.
it but God and those who are far advanced in the sciences.
What we do not understand about the anatomy of man's body
exceeds that which is clear to us. How little then do we know
flesh
of the other sciences!

^
Naturanschauung,
p.
107.
Tlie reader of this
book
will therefore
35
we have not made therein a single

or advanced any theory that we have not
have studied the subject and have
be indulgent with us since

assertion of our
own
We
heard from others.
compendium for our youth and for any

our brethren into whose hands it may fall. We ask God's
pardon for every misstep and error; we ask His inspiration in
*
the matter of correct judgment, His aid and guidance, ...
over
extend
authority,
excellence
and
knowledge,
Man's
glory,
all things, as we pointed out in our prefatory remarks upon the
passage "Thou causest him to rule over the work of Thy hand
all things hast Thou placed under His feet."^
written this book as a

of
soul spiritual, noble, subtle, elementary,

The Praised One desires
God made man's

living,
knowing and comprehending.
to direct
wisdom and cause

power and the loftiness
attention to the treasures of His
its
to testify to the absoluteness of His
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
should cultivate correct opinion in regard

And even
it manifest and concealed.
in
though her nature rebels she must approach her Creator cheerfully and rightly disposed towards Him to obtain reward and
blessing.
As
Holy writ speaks
for the creation of
man
in reference to
according to His
all
will
these things.
and as a mani-
His Glory we have the passage, "All that is called

for My glory have I created it, have formed it,
yea, have made it."^ Referring to His intention to have them
testify to the sublimity of His wisdom and the absoluteness of
His power, is the passage, "Ye are my witnesses, saith the Lord,
festation of
by
My Name
and my servants whom I have chosen in order that ye rnay know

and understand that I am He
Before Me no god was formed
and after me there shall be none."* Referring to their re:
sponsibility to
Him
for the fulfillment of their religious duties,
even as servants are responsible to their masters, is the passage "As the eyes of servants are unto the hand of their mas:
ters,
and as the eyes of the handmaid unto the hand of
'Lacuna.
'
Ps. VIII,
7.
"Is.
XLIII,
7.
*Is.
XLIV,
8.
their
36
mistress, thus are our eyes unto the Lord, our God, until
He
have compassion upon us."^ And as for submission to His

command and decree and pious thoughts concerning Him even
though He does unto us what our nature shuns, we have the
sentiment of Job, "Though He slay me yet will I hope in
Him."^ In his spirit the pious and saintly Hananiah, Mishael
and Azariah cast themselves into the fire, as thou knowest.'
That deed was beloved unto God. In His decrees He did not
For they had
turn away from them, and they were saved.
given themselves up out of love for Him, and yielding to His
decree with their lives gladly, willingly and freely. When He
beheld the beauty of their faith and that their deed was dictated
neither by the desire to obtain favor or reward nor out of fear.
He set them free in the way He wished and reserved for them
a rich reward, the recompense of the perfect the possession
of eternity. Likewise when Abraham, the Friend of God, was
refer to Nimrod who

the most Highmay
cast
by the tyrant
him
into the fire with a ballista
Names be
into the lire
sanctified
said to Gabriel, "Ask Abraham
cast
His
in the air
whether thou canst assist him in something." And he asked in

the air, "Can I be of some use to thee?" And Abraham answered, "I need some one else but not thee." And God appeared
and set him free by saying, "O flame be thou cold and a security
unto Abraham." And had He said "cold" and stopped, the
Thus our Praised
cold would surely have destroyed him.''
One sets free His saints and His God-fearing ones who are
humble before Him: "He will never suffer the righteous to
It is further written, "The enemy shall not deceive
him and the son of unrighteousness shall not retort unto
him." I laud Him, give thanks unto Him, and commend my
totter."'*
>Ps. CXXIII,
2.
*Job. XIII,
15.
'Dan.
III.
XXI, 52-75, Targum Jonathan and Targum Jerushalmi to

Targum Jonathan to Gen. XI, 28; Midrash B'reshith Rabbah,
sect. 13; Baba Bathra 91a; Logik und Psychologic, p. 164.
*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.

affairs
unto Him, according to the words of the prince, "Blessed
the
is
37
man
that trusts in the
Lord and whose
trust is the
Lord."^
Similarly,
my
brother,
God made His most luminous
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
Likewise there were Scripture and Tradition, corresponding

"Two Torahs
to the two, according to the dictum of the sages,
were given unto

Besides, the
and Aaron
Israel,
Law was
one written and the other unwritten."*
given at the hands of two men,
Moses
and the ten words were brought down on the two

Tablets of the Covenant.
Likewise, there correspond to the three Torah, Prophets
and Hagiographa. The sages say, "What is meant by the expression 'Lo, I have written unto you thirds?' They are the
three: Torah, Prophets and Hagiographa.
They were delivered to three
Moses, Aaron and Miriam. Some say they
were all delivered to Moses, for His name contains three letters corresponding to the Ineffable Name."*
It is said that
the whole of religion consists of that which is derived from
reason, the written Law and the traditional Law.
Likewise,
the people are of three degrees: priests, Levites and laymen.
Likewise, there are three Kedushas. The priestly blessing has
three sections. Moreover the Torah was given by means of
sephor, sepher and sippur. Likewise, "By three things is the
world preserved by truth, by justice and by peace,"^ Likewise, "The world is based upon three things: knowledge, good
;
sentiment
"Upon
three things the world
is
based
Upon
the
Law, upon divine worship and upon deeds of kindness." Of

the other meritorious acts they mention, "A man must say
within his house on Sabbath eve towards dusk 'Have ye sep:
Have
arated the tithe?
ye
made
the erub?
Kindle the Sabbath
*Jer. XVII, 7. Numbers XV, 16.

'Gittin, 6b.
*M(o)s(e)h (Moses) is simply H(a)s(e)m the Ineffable Name
These three
ing.
'
S's correspond to the R's

reading, writing
Cf. Friedlander's Jcivish Religion, p. 14.
Pirke Aboth,
I,
2.
reversed.
and reckon-
38
lamp."^
We
have mentioned
all
we could
that
the third
in
gate of this chapter.

Likewise, the four.
God enjoined upon the children
of Israel to take in their hands on the Festival of Tabernacles
four kinds of plants.^ Its mention occurs in the fourth gate
of this chapter together with the rest of the Divine Law related
to
it
and concerning the world and man.
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
Likewise, the six. The science of instruction has for its

foundation the six orders of the Mishna and the six orders of the
Tosephta with what is concerned with and related to that of
the sixes in the case of the Divine Law, the world and man.
Likewise, the seven. It is used most frequently in explaining religion, due to the pre-eminence of the Sabbath Day which
One exalted above other days and enjoined the

Children of Israel to observe and honor it and note its arrival,
as we have explained in this chapter. As there is no need to
repeat it here we shall not enter further into the subject.
the Praised
Likewise, the eight:

after birth,
Circumcision
and the Festival
the day connected with
It is
it.^
performed eight days
is
days when we include

of the same kind as the mat-
lasts eight
ters of the Divine
Law, the world and man.

Likewise, the nine. We have mentioned as much
of
it
as
we
could.
Likewise, the ten. The basis of

commandments which embrace the
joined in the whole religion.
thirteen, together with
Law
number
what
is
is
the ten
precepts of obedience en-
These precepts occur
tents of the Decalogue, for the
and
the Divine
of
its letters
in the
six
con-
hundred
connected with the tens in
the Divine Law, in the world and in man.

It
has become plain,
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
Thou made them all!"^ It is further written,

"The Lord founded the earth in wisdom, estabUshed the heavens
with understanding."^ Thus the Praised One is the Creator
of all, their Author an 1 their Governor. I laud Him, am grateful to Him, depend upon Him, and entrust my affairs unto Him,
according to the word of David, "The Lord is m.y Shepherd, I
In wisdom hast
shall
In green pastures does He cause me to lie

He leads me."' Finished is the second
not want.
down; by
"Man
chapter,
waters
still
a Microcosm".
There follows
CHAPTER
III.
This chapter sets forth the duty of rendering obedience to
God
praised
It is
be He!
maintained that the duty of rendering obedience to
established
is
when we
recollect
and verify the
fact that
moon that in this

who made him the ruler over
the noblest existent under the sphere of the
world he
all
is
the viceregent of God,*
God
man is
things that exist as minerals, plants and animals, and that
God
created bounteous benefits,^
man from
forth of
non-existence.
position of his
The
The
is
the bringing
most comone external,
choicest and
two preeminent boons
plete of these benefits are
the other internal.
among which
external consists in the perfect
body with
all
com-
the external equipments: flesh,
blood, veins, nerves, bones, muscles, nails, marrow, etc.; and

perfect with respect to hands, feet, and the organs of the external senses etc.
The inward
gift is
has graciously bestowed upon him.
the noble soul which

It is a
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
after all this
glory and didst create mortal
who
didst form man

upon Thy Name.
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
didst breathe into his nostrils a soul precious and pure,

unblemished and clean, wise and intelligent, accepting the disciphne of wisdom, and acquiring knowledge and discretion, declaring that thou hast formed it and testifying that thou didst
create it. Through it every one wise at heart increases his intelligence and recognizes Thee, and from it mortal gets understanding and finds Thee. For Thou hast made it a sign and token for
men
of
wisdom
in their resolves,
and a
w^ho grasp knowledge in their souls.
swift witness to those
For when the
liar lies
against Thee, or the denier denies Thee, as a stone from a wall

does his soul cry out, and as a lion from the forest does his
who seek Thee will comprehend

remains to say on this subject that,
aside from the thanks which he should render to the Beneficent
One praised be He it is obligatory for man to submit to two
Therefore
spirit
answer.
Thee
in their hearts." It
all
kinds of obedience, the external and the internal.

The external consists in carrying out the lav/ revealed to the
prophets
peace
be unto them!
in
such matters as circum-
cision, fasting, alms-giving, the pilgrimage, the holy war,
what
is
and
similar in the practice of zizith, tephilin, succah, lulab,
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
whose letters is six hundred and thirteen. Of these commands

^wo hundred and forty-eight, corresponding to the number of
members in man, are positive. Three hundred and sixty-five
corresponding to the number of veins in man.
is the inner service: the pure thought
rand the serene, pure heart which is neither alloyed with evil
;are prohibitions,
The inner obedience
....,,.
*Bachya, pp. 3 and 4.

*In the Talmud. Maccoth 23b, Rabbi Simlai explains that six hundred
and thirteen commandments were communicated to Moses; three hundred and sixty-five are negative accordinp: to the number of days m the
solar year, and two himdred and forty-cipht positive accordmg to the
number of members in the human bodv. Rabbbi Haninah asked what
was the scripture proof for this. The answer was. "Moses enjomed upon
us the Torah'
(Dent.
XXXIIT.
4).
The numerical value
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
nor "affected with unsoundness."^ The Praised One enjonied

number of passages "And thou shalt love the Lord
thy God, with all thy heart ;"2 "And thou shalt consider in thy
that in a
heart."^
Rabbi Bachya ben Joseph ben Pakuda may God have comwrote a book for guidance in religious
passion upon him
To the extent of his ability he considered therein the

subject of the duties of the heart/ with demonstrations drawn
paths.
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.
exhaustive treatment of the inner service with reference to purity

of heart and mind, and the will that seeks the favor of God. We
have, however, searched ifto the doctrine of the Unity as ex-
pounded by the philosophers^ and find that they establish it

even more firmly than did Bachya, and in connection with the
inner service they speak of a Unity that is likewise firmly established.
ter,
We
shall
endeavor to elucidate their view of the mat-
not with the intention to controvert the words of Bachya
may God have mercy upon him
but to confirm the doctrine of

God's Unity and the service we must render Him, since ior this
service did He create us, for it did He bring us into existence.
!
our children derive benefit therefrom, for the knowledge

is a duty incumbent upon us.
Know my brother may God aid both of us to rectitude and
that this subject is one of the mysguide us in the right way
May
of this doctrine
Creator blessed
!
be He! and a science of great

This subject should be handled only by the pure. It
should be expounded only to those in whom one may be sure
that they will guard it very carefully. A learned poet wrote the
teries of the
value.
folowing verses about the guarding of learning:

Merciful One,
*
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
as Safa or Brethren of Sincerity.
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
that the philosophers well versed in science have
profoundly into the subject of cause and
efifect
have resulted in lucid explanations about

no disagreement. They derive all things which
exist as mineral, vegetable and animal, from the four elements
their combinations, and the various modearth, water, air, fire
ifications produced by part of one element affecting a part of another. For instance, lire is the highest element and is followed
by the element air, which is between the water and the fire. The
nature of air is hot-moist the moisture which is in it is due to
the proximity of one of its sides to the water. And likewise
water, whose nature is cold-moist; the moisture which is in it is
due to the proximity of one of its sides to the air the cold in it
Fire is
is due to the proximity of one of its sides to the earth.
the highest of them and is hot-dry owing to the close proximity
of his extreme side to the movement of the sphere. The earth
is cold-dry, since it comes after all the others and is their termination.
The four elements mentioned are caused by the
their investigations
which there
is
celestial sphere, the
demonstration thereof being quite extensive.
The philosophers have treated that matter in their books in a

number of places. Similarly the celestial sphere was caused by
primal matter and form which emanated from the Universal
Soul and that from the Abstract

tioned in the
first
we have men-
Intellects, as
part of the book.
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
scribed as cause or effect, since cause cannot exist apart from
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"
conceived in the Intellect potentially until there came forth into

The following is the explanation
actuality thing after thing.
After the Creator had brought the Universal Reason into exist-
ence with absolute perfection, completeness,

perpetual happiness,
sence, as
gazed upon
we have mentioned
emanated from
in absolute
it
its
life,
and
eternity
essence through
its es-
the Introduction, and there
in
the Universal Soul, perpetual Hfe in actuality,
completeness and perfection.

the
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.
new moon, and
its
In the begin-
increases until the
radiance resembles that of the sun.
then turns about and decreases after the manner of
computed period
the Omnipotent One.
crease, until
decree of
its
is
its
in-
covered according to the
Thus
is
it
clear that
God
brought into existence the cause of causes with what he wished

and how he wished. But He transcends every epithet, praise,
cause and
our
"
effect.
intellect
God does
This, then
brother,
is
an epitome of what
not burden the soul beyond what
that above every wise being
The
my
has attained metaphorically concerning the Unity.
inner service
is
is
the
One who
it
is
can bear,"' and

All- Wise.
evidently in the heart, the cogitation, the
and the imagination. Whatsoever thou thinkest concerning the Creator, bear in mind, that His grandeur far exceeds
idea,
44
He
such thoughts and imaginings, for
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
;
resorting to subterfuges. This is indicated in the sentiment of

the Prince, " Unto thee dumiyah is praise," ^ for the meaning of
dumiyah is " silence," from " wayyiddom Ahron " (" and Aaron
was silent," ^) It is, by thy life, a nice interpretation.
The learned have seriously considered this matter. One of

them said, "Be not wiser than the prophets who applied to God
names with which they designated Him and communed with
Him". But they knew not that the prophets had a sign understood only by themselves and the heirs to their knowledge. They
were, by my life, exceedingly wise and learned in all that they
spoke or wrote, and no one after them ever attained to their degree of dignity.
the Creator
however, for us to designate

and exalted be He! with the Names
It is allowable,
praised
they applied to Him.
Some
of
learned claim that these
th<;
preted, but they
fail
names can be interThey do not ar-
to establish their theory.
rive at their conclusion
by
lucid demonstrations but
by embel-
lished sophistry.
Others say that the Creator spoke to men in a manner that

knowledge should grasp it, and called himself by meta-
their
^
Lofîk. p. 179.
*Ps.
LXV,
2.
Cf. also
'Lev.
Kaufmann's Attributenlehre,
X,
3-
p.
313 and note 164.

names according
phorical
to the quality of
His actions.
mercy gave
to
che necessity to
One ;"
sionate
The sages
guage
of
rise
the necessity to express the idea that
us our daily support, "The Supporter

press the idea that
He
The
"The Merciful
express His compassion, "The Compas-
necessity to express His
One;"
45
;"
He
grants
and the necessity to ex-
metes out punishment, "The Punisher;'*
memory say, "The Torah speaks the lanmen."^ And this is also a manifest excuse for the one
of blessed
who cannot
investigate and examine.
Law was brought

by messengers from God He is the One who designated His essence sanctified be His Name
with those names and described it with those wise epithets in the wisdom of His Book.
We have nothing to say against using them, but must be satisfied and resign ourselves. Thus if we commune with Him and
apply to Him the names and attributes with which His essence
is described at the hands of the prophets, no blame attaches to
us.
This excuse is acceptable since nobody else than He is
meant, in spite of their great number.
Others, again, hold that since this sacred
The
erudite philosophers, discipHned in theology, maintain
with arguments irrefutable that the soul is confined in the body

as the child in the foetal membrane or the chick in the egg,^ and
that
it
cannot serve
recognizes
as
its
nature
Him
its
Creator as
is
meet and proper unless
as absolutely free of every limitation.
condition
is
such, as long as
it is
bound
the world of genesis and decay
it
it
As long
to the world of
cannot speak except
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
But when it parts with the body,

becomes a monarch in actuality.
assumes the condition of seeing with
It
the consciousand patient en-
service
a true unity and transcendent
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
"And their backs were full of eyes around about

on the four sides."^ Then true service and praise, sanctilication and glorification become perfect in it in common with His
angels unto all eternity, yea for ever and ever while in this
mundane dwelling the soul becomes worthy of all that through
knowledge, good works, the fear of God, and by undertaking to
follow the teachings of the prophets publicly and privately, without doubting and without dissimulation, and without love of
in the passage,
hypocrisy or
God
love for
To
but solely through love for God.
flattery,
shown by leading
is
be sure, the service that
manent happiness and by the
a pious, God-fearing
inspired by the desire for per-
is
fear of excruciating torment
also called service, and does not entail disappointment.
hope
in
dealing
is
is
This
life.
is
There
both kinds of service, but the one with which we are

the
more
With
excellent and the nobler.
the sages of blessed
memory
said,
"Be not
this in
mind
like servants that
serve their master with a view to receiving recompense, but be

like servants that serve their master without a view to receiving recompense and let the fear of Heaven be upon you."^
;
man
learned
My
"
girls
God,
expresses this sentiment in verse

desire not of
Or Gardens
of
Eden
Thee
ruby mansion peopled with

or trees adorned
Hope
O, my
wîth luscious fruit.
My
Thy yearned
petition?
Work
for
Countenance."
zealously in this direction, for in this
Another
"By Thy
is
real glory.
says,
Truth,
have not looked with yearning eye to anyI should see Thee."
thing but to Thee, that
May
this
both of us attain the highest degree in religion, in

world and in the world to come, for the Most High heark-
ens graciously and benignantly to Him who calls upon Him.

I implore forgiveness of Him, return repentant to Him, ask
have confidence in Him. and commend my aflfairs

His favorite communed, "The Lord is
What can man do unto me?"'
with me, I shall not fear.
."The Lord is my Shepherd, I shall not want. In pleasant
His
aid,
into His care, even as
Ez.
T,
i8.
*Pirkc Aboth
I,
3-
'
Ps.
CXVIII,
6.
causes me to lie down."^ With the help of God

command we have finished the third chapter dealthe necessity of rendering obedience to God and serv-
He
pastures
and by
47
his
ing with
ing Him.
There follows
it
CHAPTER
IV.
This chapter deals with penance and turning the attention

to God, circumspection towards God, the pre-eminence of the
learned, humility before God, and continence in worldly matters.
Know, my brother
may God direct both of us upon the

that God, anticipating
and lead us to righteousness
through His presence that many men would prefer disobedience to obedience and would therefore be deserving of severe
punishment and rigorous chastisement, manifested His leniency
and mercy by providing them with something wherewith to
mollifv their obduracy and turn aside from disobedience. This
It existed
it opens unto them the gates.
is called repentance
before creation in the primeval world. Only those well versed
Had the
in theology attain knowledge of its inner meaning.
Torah permitted the exposition thereof, we would, through
the favor and grace of God, explain what they knew of it.
Verily Holy Writ speaks of that amongst the first of the created
things, as we have mentioned in connection with the saying of
the sages of blessed memory, "Seven things were created before the world was created," repentance being one of them.
The proof of that is the passage, "Before the mountains were
Thou didst turn man to contrition. "^
brought forth
We have spoken of that in the Introduction to this book. This
subject involves a profound mystery which is attained only by
the learned the heirs of the prophets and by the one who
acquires it from them, may God direct him aright! We shall
right path
^Ps. XXIII,
and
2.
*Idem XC,
and
3-
48
dwell on this subject in order to mention something about the

pre-eminence wherewith God distinguishes the learned and
something about the excellence of learning, since therein is

great profit for us, for our youth and for all our brethren
may He direct all to His obedience After that we shall return
!
to the explanation, as far as
repentance,
its
conditions,
its
we
can, of the various kinds of
meaning and
esoteric
adjuncts,
its
please God.
Know, my
brother, that knowledge
the creations of
God
since through
it
is
the most excellent of
God
is
known,
is
declared
preceded Reason, since God

is not described with the term
"Intellect." For we say that "God is knowing" but not "God
Moreover, everyone who knows reasons,
is understanding."
but not everyone who reasons knows. God is described with
a unity, is served and obeyed.
is described by means of it, but
the epithet "knowing" in a
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
;
There are many other passages similar to these,

knowledge is the noblest of all things. Although the people
this world regard nothing more precious than gold and
knowest."^
for
of
more precious than these,

more precious than pearls, and all the
delightful things do not equal it;"* and furthermore, "I make
man more precious than fine gold, yea more precious than the
excellent gold of Ophir."^ The passage refers to the possessors
jewels,
for
it
wisdom
is
is
described as even
written, "It
is
Again, the people of this world regard nothing

sweeter than honey, but wisdom is described as nobler and
sweeter, for we read, "And sweeter than honey and the drippings of honeycombs."^ It i.s longer than the earth and broader
than the sea, according to the passage, " Her measure is longer
of wisdom.
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,
*Is. XIII, 12.
i8.
'
"Ps.
Ez.
XXXVII,
XIX,
II.
3-
'Job. XI,
9.
49
land of the Hving. God understandeth its way."^

One who possesseth knowledge of things before
their existence, during their existence and after their existence
found
in the
Praised be the
The pre-eminence of learning, my brother, is indicated by the

A sultan may lay
it is more precious than wealth.
violent hands upon thy weahh, but not upon thy learning.
fact that
Robbers and rebels may

seize his learning.
And
seize
again,
if
a man's wealth, they cannot

his ship with his wealth sink
in the sea, his learning remaineth.
wealth there
this wise
poor, but
When
thou givest of thy
dimunition, but learning does not decrease in
is
when thou scatterest all thy wealth thou becomest

when thou scatterest learning, thou dost not become
for
poor but dost increase.
Likewise, the treasures of wealth pass
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
could continue with the eluciwisdom but these pages
of the excellencies of
it.
Now, my
sequent
brother, true knowledge postulates a necessary

the act inspired by it. From knowledge issues forth
the deed which
is
its
fruit,
otherwise
becomes a cost and a care

through it from that may God
It
It
it
will
not benefit thee..
one who does not act

His mercy free both of us!:
to the
in
has been pointed out that "learning involves four processes::
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."^
ness of understanding, eager desire, patience, a sufficiency for

one's maintenance, the instruction of a teacher and length of
There are many sayings about learning. "Learning

"Learning is a tree
is the child."
and the deed is the fruit." If God could have given a form to
learning it would have illuminated night and if He had given
"The
a form to ignorance it would have darkened the sun.
learned are strangers to the thoughts of the ignorant."
time."
is
the parent and the deed
-Job XXVIII,
23.
*Cf.
Mibhar Hapeninim,
p.
5.
50
"At
tastes bitter; at last, sweeter than honey."
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
possessor listens to this
call
The sages say, "He who learns

in order to practice, to him the means will be vouchsafed to
As for the Law, in it God
learn, to teach and to practice."^
enjoins upon us practice in many places, e. g., " And ye shall
do them,"- "God commanded us to do,"^ and many such in the
all is right,
not
if
it
vanishes."
Torah, the Prophets and the Hagiographa.

Concerning the love of learning the eloquent poet Solomon
Hakatan
"How
says,
can
Since the
forsake
spirit of
Or how can
wisdom
has made
God
she forsake
a covenant betwixt us?
me
Since she is my mother and I the child of her old age?"

Another philosophical poet says, "Learn, for no man is
created learned, and the ignorant can not be a brother to the
learned. If the chief of the people possesses not learning he
too insignificant that the assemblies should turn unto him.

aside from the study of religion, but diligently strive
is
Turn not
to master
We
its first
shall
now
principles."
enter as far as
we can
into the subject of the
pre-eminence of the learned,

Know, my brother God strengthen both of us in His mercy
that for every created thing the Creator set a goal which it
reaches and where
it
halts.
This goal
is
represented
among the trees by the

by man, and among the jinns by the
among
among
the stones by the ruby,
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
In this sub-lunar world He created minerals, plants

Of the non-liquefiable minerals He made a superior kind, the ruby; and of the liquefiable metals there is a
superior kind, gold, which is very closely related to plants since
found.
and animals.
it
grows
like
Of
them.
*Pirke Aboth IV,
8.
'
the plants
Deut. IV,
6, et
He made
passim.
a noble species,
'Idem VT,
24.

the palm tree, which
51
very closely related to animals, since
is
the male fertilizes the female which will otherwise not bear
fruit;
and when
its
dies.
Similarly,
God
top
is
lopped off the tree, animal-like, it

among animals a creature of the
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
these are lower in degree than man.

it
necessarily follows that there
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
resembling the angels.
trators, the learned
and the wise.
Hence
it
is
clear that the
learned, the heirs of the prophets,^ are the noblest of
God
human
world potentially angels, and that when

translates them to His Glorious Mansion they become
beings and
in
this
angels in actuality.^
arrangement
with the
is
first
my
Consider,
the last
member
brother,
how
of each series
of the succeeding series.
It is
splendid this
is
connected
God
the Praised
forms and directs these series as He

wishes and how he wishes, and He knows better than the
who
creates, originates,
learned.
Returning to what we were saying concerning the subject

we note that the learned have decided the stages
As they exof repentance, its significance and its motives.
of repentance
plained in their books, they assigned to
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
classification so as not to treat
They hold
that
intends to repent or to act uprightly and death
falls
our subject
at too great a length.
if
before he repents or performs his intended good deed,
generously inscribes him
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
placing the ape, horse and elephant near man.

The Ihwan differ,
however, by making moss the plant-mineral and the mushroom the
* Anthropologie,
mineral-plant.
*Wellseele, p. 139.
p. 129; Logik, 165.
* Bachya
VII, 4
Saadiah's Al-Amanat, p. 177.
in
52
when a man intends to commit a wicked deed but death

overtakes him before he does, God in His clemency does not
inscribe it against his name; for the Praised One is clement
towards His servants, long suffering, abounding in loving kind-
wise,
The sages
ness, ever incUning to mercy.
of blessed
memory
despair of mercy even though a sword

rest upon h^'s neck," for never should a man despair or be
learned man said, "In the
hopeless of the mercy of God.
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
much does not
turn aside the ignorant, as is written,

man of sense than a hundred
reproof enters deeper into a
stripes Into a fool,"^
The
bliss
of continence
is
indicated in the request of the
be with me and give me bread

to eat and a garment to put on."- These things are prime
necessities.
In addition a man should wed a pious woman,
one wlio guards her purity and is obedient to her Creator, A
Patriarch Jacob:
"If
certain scholar said,
God
will
"He who
ever fears and revers his
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
:
desolation of the intellect keeps pace with the cultivation of

tlie
this
body." Another says, "How foolish the man that trusts in

world despite the artifices it has practiced on his predeces-
sors !" Another says, "The intelligent man is he who takes

an example from others ere he would become an example
to others " A pious man, when asked his opinion about this
world, responded, "What can I say concerning a dwelling upon
whose very threshold there is trouble, a dweUing which we must
leave empty-handed? A strict account is kept of how we use
its permitted things, and indulgence in its forbidden fruits enWhen a man becomes rich in this world
tails punishment.
he is ill at ease and when he is poor, he is sad. One person
works zealously for it, and it escapes him, while another sits
As one regards it it regards him.
still and it comes to him.
Whosoever fixes his gaze upon it it blinds. While the pious man
was thus blaming the world, another who was present said, "Do
;
not disparage
to
him that
offhand, for
it
it
that understands
to get a bed in
it,
it.
is
a dwelling of righteousness
a safe dwelling to the one

and a rich dwelling to the one that manages
lives righteously in
It is
it,
a place of divine Revelation, the prayer
messengers, the mosque of his prophets and the

market-place of His favorites where they purchase Paradise,
house of
his
wherein they obtain mercy." It is also said, "Do not make

world seeing that it is permanent for no one.
Neither do thou cast it aside seeing that the Future World is
efforts to gain this
bestowed only through
it."
pious
man
noticing a fellow
54
"How
strutting about conceitedly remarked,
one whose return
is
eternal
Time
is
can
be
proud
his bed-iellow, his bene-
and his friend. If it is hard against him

be crushed into the dust, and if he weakens but
for a moment it thrusts him into the very jaws of death."
Another said, "How can be proud one whose origin is a foul
drop and his end a filthy carcass and in the meantime a vase
factor, his brother
he
will surely
of dirt."
Another
membrane
said,
"The body
ere
it
became
a drop in the
blood of the bowels, a growing evil.

Was he not near urine and ordure even though he is smeared
with the finest of all ointments? He covers his wens with a
slept in the
How
pair of camisoles and envelops himself in a mantle.

all his
excellences brought low!
are
Verily after his death tears
do not follow him." Another said, "How strange it is to see

a man proud, he who has passed through urinal passages three
times
How can he be proud !" There are many such sentiments, but we shall not adduce further citations. One of the
wise continent men, Rabbi Jehudah Hallewi, said, "How can
!
he be arrogant who was formed
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
Not a moment without accident,

The perfect is not perfect withnot an accident without terror
out price, and man is not redeemed from Sheol unless he be
are in the waters of measure?
acceptable and has found grace, who having sinned confesses

and brings near song and praise in lieu of shrine and sacrifice.
Unlo the Lord our God are mercy and pardon."
Several learned men addressed themselves to a preacher and
said unto him, "Counsel us, our master." To this he responded, "It is incumbent upon you to obey God, avoid excesses
And
in food and speech, and bear the pain of the world."
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
and of the heavens.
the sorrows of your fcUow-creatures you obtain
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
write the best they hear in order to retain in
the best they write.
They speak about the
memory
best they hear and
know." We are told that a good man

was being followed and abused by an impudent fellow to whom
he paid no attention. Whereupon the shameless fellow cried,
practice the best they
"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
he replied 'Forgive me!'
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
communion with God exclaimed,

prison inaccessible, and
strong; but thou art a clement creditor."
Another
my
chain
said,
"O
56
God, were it not that thou dost put me to shame because of

my sin I would not fear thy punishment; and were it not for
the comforting thought of Thy mercy, I would not hope for
Thy recompense." Another says, "O God, forgive my sins,
cover up my vices and let me attain both Dwellings, my BeAnother says, "O God, Thou knowest my sins, put
loved."
them to flight. Thou knowest my vices, veil them over. Thou

knowest my needs, supply them." Says another, " O God,
have mercy upon thy servant whom hope draws along, labor
crushes, and death seeks." Another says, "O God, we yearn
to obey Thee, but have fallen short of it we are loth to disobey Thee, but have been guilty of disobedience. Do Thou
give us our daily bread from Paradise.
And if we are not
worthy of it then at least save us from the Fire even though
we are worthy of it." Another says, " O God have mercy upon
Thy servant who awaits Thy recompense, who fears Thy punishment. By the truth of Thy prophets and Thy Book, place me
among those who love Thee. Verily there is no might and no
;
power save Thine." It is narrated that when a certain sinner

was at the point of death someone present asked him, " What
excuse wilt thou render thy Master?" Weeping, he raised
and answered, "
his voice
when has He not
Since
Am
forgiven
expected from the sons of
not in the presence of
my
sin?
man why may
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
charity and fasting.
Know my
may
brother
God
aid us both to
His favor!
that the learned have encouraged the exercise of kindness in
many
Man's reason urges the necessity of showing

it and to those unworthy of it,
that kindliness may become habitual to the soul.
One of the
dicta.
kindness to those worthy of
learned says, " Perform the good deed though

for
it."
no one ever
One
lost a
of the saints
consider worthy of
it,
it
be out of place
good deed, no difference where he put

said, " Do good to anyone whom you
for
even
if
he
is
not worthy of
it
there

is
no
Holy Writ
loss."
for after
Some
many
saith, "
57
Cast thy bread upon the waters
days shalt thou find
it."
above charity and confirm their view with the saying of the sages, " This man with
bodv and
his
when
it
of the learned esteem fasting
this
man
with his money."
the soul lacks the food with which
The proof
it is
is
that
usually nourished
turns upon the volatile substances and the blood, in lieu of
what
it has been deprived of and burns them in its fire, thereby

nourishing its body.
Because of this, fasting is superior to
charity.
Some
there are
who
claim that charity
is
superior to fasting
inasmuch as the charitable man revives the souls of the weak

and thereby brightens their eyes which have been darkened
by poverty. Another holds, " The fast of the rich man is more
meritorious than his charity, for everyone sees him give alms
but does not see him afflict himself with fasting. On the other
hand the charity of the poor man is more meritorious than his
fasting for he gives alms from an afflicted soul."
Both views
are indeed admirable.
The learned have uttered a number of dicta concerning the

excellence of charity, and in their works have expounded it at
some
,
The Sacred
length.
from death
Scriptures
that charity in secret
is
more
others that charity in public
us that
it
delivereth
Some
hold
excellent than charity in public;

is
more
excellent than charity in
claimed to be superior since it enables

to take example from one another, and the poor profit
secret.
men
tell
"Charity delivereth from death."^
Public charity
is
Both views are indeed admirable. Charity in secret

one who has never shown his face and is not
accustomed to accept it. His reputation is protected in that
people do not notice him. For him charity in secret is preferable. Charity in public is more excellent for him who uncovers
his face, being accustomed to taking it.
It is preferable to
pauperizing him in secret. Taking all things into consideration
we find that each method speaks well for the giver since he
thereby.
well for the
is
has as his goal the countenance of

Ecclesiastes XI. t. *Berachot, 32b.
'Cf. Shabbath 156b; Succah 49b.
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
seal, decrees in this
someone
mundane dwelling:
either
perhaps to a violent sultan,

or is stolen, burnt or sunk in the sea, while he looks on or
there happens what is worse than that ^the property is left to
his heirs or others than his heirs. One of the learned uttered
an apt sentiment in reference to the evil of the miser's wealth
his wealth passes to
else,
" Either
through accident or to
his heir."
Hebrew poet
says,
"
Choose death and know what it is,

But ask not a favor of the depraved."
The sages
his
fellow
say, "
Let a
creatures "
man
dependent upon
compassion.
rhythmic strain,
die rather than be
that
means upon
Concerning that an Arabian poet said
in
their
" If trifles
would worry thee day by day

Let contentment yield satisfaction and joy."
He
also says,
"nothing
is
worse
for
good men than
obliged to have recourse to the wicked
it
death than to ask them for what you need."

**
In this world generous men take the lead
is
to
be
easier to face
He
further says,
in
the world to
come, the God-fearing." Thou hast learnt what the experience

of Prince David was when necessity compelled him to resort
to Nabal the Carmelite, and what the outcome of that afifair
ofTered to scholars, "
Do
was.
The following
make
the mistake of seeking your needs at the gates of the
advice
is
not
they do not betake themselves to your gates. They

speak ignorantly of what we have, but we speak with full
*I. e.
The wealth is lost either through some mishap or goes to the
rich, for
heir.
59
knowledge of what they have." ^ A hero once remarked, " I

would rather die amongst slaves and scissor-grinders than to
It is thus incumreceive favors from a dishonorable fellow."
bent upon thee, my brother, to do all that thou canst for thyself.
As
For it
for the charitable

is
after that, "
and
He
Here am
shall say,
special reference to the relative, for
own
flesh,
cruel
man
his requests.
it
Then
thou shalt cry, and
man, God grants him
not to deal thy bread to the hungry?"shalt thou call and the Lord shall answer
written, "Is
do not hide
thyself."
it
We
troubleth his relatives."
is
From
is
thy
find further that " the
The
There
I."^
written, "
excellence of charity
has been emphasized by the sages in a number of instances:

"The charitable man can stand in the presence of the Sekhinah,
for
it
is
written,
'Though charity
shall I see
Thy face. Thus

come through
the patriarchs earned this world and the world to

the merit of charity and good works.
our
father,
it
is
written, 'For
know
In the case of Abraham,

that he will
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
the term "sowing" is

written, " Sow unto yourselves
In the case of Jacob it is written, " I am unworthy
Isaac sowed in that land."
applied only to charity, for

charity."
(katonti) of
all
only to meat
it is
the kindnesses," etc.
written, " Better
is
"
Katonti " has reference
and meat applies only to
(little),
little
with charity," etc.
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
open unto thee His goodly treasures, the heavens."
'^
Man
Who
Compare Mibhar Hapeninim. p. 5: "A sage was asked,

are the
superior, the learned or the rich?' He answered, 'The learned.'
'If that
is so,' was the further query, 'why are the learned more frequently at
the doors of the rich than the rich at the doors of the learned?
He
answered, 'Because the learned recognize the value of wealth; but the
wealthy do not recognize the value of learning.'"
*
*
Is. LVHI, 7. Idem o.
Idem 7.
Emor, (Yalkut Eliezer sub. Zedakah,
"
Prov. XI. 17. " Comoare Yalkut

'Deut. XXVIII, 12.
84.)
sect.
6o
should learn from his body, for every time he braids his hair
Whenever the Holy One gives him possessions
he changes.
and he turns his eyes away from charity he loses one-sixth of

they slip from him and become the possession of
his goods
some one else.
Similarly, my brother, the excellencies of fasting are manifest and its benefits many.
It manifestly benefits by serving
:
to discipline the soul in the doing of good, by slaying the desires
The
and by excising the humors.
making
members
the
all
of the
inner benefits arise from
body abstain from what God
gives so generously. That is to say, he should keep his eyes

from looking upon what God has forbidden unto him in the
way of people, etc. that he should withdraw his hand from
taking what God has forbidden unto him that he should not
do violence to the weak, resorting to violence only when absolutely necessary and that he should close his ears to what God
has forbidden him to hear. Thus spoke the prophet, " He that
v.-alketh righteously and speaketh uprightly, that despiseth the
gain of oppression, that shaketh his hands from holding of
bribes, that stoppeth his ears from hearing of blood, and
shutteth his eyes from seeing evil he shall dwell on high."
If he hears derogatory remarks about himself he overlooks
them, thus restraining his tongue from excess of speech,
obscenity and insult.
Truly the tongue is man's most potent foe. The learned
have had much to say about controlling that which controlls
man. They go to the utmost limit in censuring him who lets
;
it
go untethered.
than a
rhymed
thee
slip
of
them
is
said, " Better a slip of the foot
"
Another expressed himself in

let it not sting
Guard thy tongue oh man
of the tongue."
verse, "
It
One
serpent.
How many
there are in the grave
by the tongue, who would have prefered arrows in its

^have condemned
The sages peace be upon them
the evil tongue, as thou hast learnt.
They go so far as to
slain
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.

the erring of this people
written, 'Lo,
bloodshed
how can
it is
written,
'My
Concerning incest it is
And concerning
great.'
is
do
6i
this great evil?'
inquity
is
me
too great for
to bear.'
tongue it is written, 'The Lord will

cut ofif all lips of flattery, yea the tongue that speaketh arroWhat the prophets have to say about it is suffigantly." ^
" Death and life are in the
ciently summed up in their dictum,
But
in the case of the evil
More praiseworthy is it for the

of the tongue." tongue to abstain from talking than from tasting.
Likewise man should withhold his feet from going to improper places and from companionship with the wicked, seeing
that the prophet has forbidden us to associate with them, walk
with them or sit with them, as it is written, " O the happiness
*
of the man who walketh not in the counsel of the wicked "
says, " My son, go not on the
Solomon peace be unto him
power
way with them
their
bent upon wickedness."*
feet are
Likewise he should guard his private parts and his purity

against the things which have been forbidden unto him.
Especially should this be the case with the circumcised member
which serves as a sign oi the covenant which God made with
our father Abraham, according to the passage, " My covenant
God
be in your flesh for an everlasting covenant."^
emphasizes the importance of this covenant by mentioning it
shall
thirteen times.
The same
holds
good with the
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
portion thereof, and in addition to this abstains from food,

Eventually
that is the fast which is truly pleasing to God.
members render obedience to God, giving thanks unto

Him, according to the passage, "All my bones shall say, 'O
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
*
Midrash Shoher Tob, sect.

I, 15.
"Gen. XVII,
*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
these statutes for our good."^
The fourth chapter
finished.
is
CHAPTER
There follows
it
V.
This chapter treats of reliance upon God in regard to life,

and all other matters.
The chapter dealing with reliance upon God in the matter
of asking for our daily necessities and the Uke of other matters,
death, our daily necessities
and worldly.
religious
Know, my
brother, that the supplying of daily necessities
- and that God takes care

of the daily
maintenance of His creatures from the small to the great,
" from the horns of the reem to the eggs of the nest."
It is
is
a wonderful matter
more
painful for the servant of
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
swered, " It is just as clear as if thou were to lock thy gate

and thy destined moment would come to thee." And the pious
man added, " Had the world put their confidence in God for
daily sustenance. He would have supplied them as He suppHes
the bird the birds, when they go away to look for pasture are
;
famished but return sated."

It is said that Moses, while communing with the Most High,
asked, " O Lord, how dost Thou provide men's daily sustenance? " He answered, " I cause their daily sustenance to come
from one another." " Make that clear to me," requested Moses.
Then God commanded that he alone of the Children of Israel

should kindle a light.
So they removed all fire from their
midst, leaving only the torch of Moses burning in the morning.
Then
the Children of Israel undertook to light their torches
from
this
torch
the night set

the lamps in
*Deut. VI,
24.
and some
from others. Scarcely had

were illuminated, all
their dwellings having been lit.
Thereupon the
first
in
when
all
lit
their dwellings
'B'reshith Rabbah, parasha 20, sect.
9.

Praised
One
said to Moses, "
63
Thus my creatures get
their daily
support from one another."

It
is
related that
of David^ asked the

supporting His creatures,
Solomon, the son
Creator what was His secret
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
thanks, for the Creator knoweth better than thou what
He
with
is
for
surety for thee, caring for thee from thy

inception as a drop until the completion of thy creation in the
thy good.
is
womb. He brought thither thy sustenance by way of a very

narrow path when thou couldst not reach it with a created hand.
Moreover He brought thee forth through a most difificult path
to a pleasanter condition, and created food for thee in the
breasts of thy mother. Thus He provides for thee at all times
in thy earliest growth, in the very beginning, and even until
there comes upon thee old age and hoariness. He never abandons thee. Finally He translates thee to His noble Mansion.
To that the prophets referred when they said, " For thou art
He that took me out of the womb. Thou didst make me hope
when I was upon my mother's breasts, I was cast upon Thee
from the womb from the womb of my mother hast Thou been
my God." ^ It is further written, " If my father and my mother
forsake me then the Lord will take me up " ^ " Also in old
^
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
who rely upon God in their youth what does

who trust in the Eord renew their strength.'
What does he say those who rely upon God in their old age?
reference to those
he say?
*I
'Those
am He
until old
to believe,
my
age and hoariness.'
brother, that
God
Do
"
after
not permit thyself
imposing a duty upon
thee repudiates thee and forsakes thee in thy old age.
whole world
Were
the
one of thy black hairs

before God decreed it, were they to dye it with all the world's
asparagus or other dyes it would not whiten until the time
decreed for it by God. Likewise were they all to get together
to increase thy sustenance by a grain or thy life by an hour
or a minute, or to bring thee forth from the womb of thy
mother before the appointed time by a moment, they would
be utterly impotent to do any of these things. Verily all is
in the hand of the Creator
praised be He
as it is written,
*'
In whose hand is the soul of all the living and the spirit of
the flesh of every man." ^
Whosoever relies upon God, God
gives him a sufficiency; and whosoever asks His help, He
to get together to whiten
helps.
One
ency,"
They
power
at
of the learned says,
Confidence insures
also say, " Three laugh at three
fear,
" Daily bread
"
is
a
of
daily
sufficiency
two kinds
suffici-
death at hope^
greediness."
Again.
at
the daily bread which seeks
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
narrated that a pious
sold portions of meat
on
man
passed
among
people
who
trust for a certain length of time.
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 ô 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
a respite from eating meat twice as long as the time you

would postpone payment." He then proceeded on his journey.
" If thou wouldst borrow money to spend it upon
They say
the desires of the soul when thou art hard pressed, ask thy
soul to borrow from the purse of her patience and wait until
times are better. If it does it by so doing thou art rich; but
when it refuses, it will find all kinds of excuses, heaps of ex:
cuses."
There is a story told about a wretched beggar who came

upon a greedy man eating his meal at dusk. The beggar made
it plain that he was famishing and entreated him for some-
The greedy fellow,

however, refused to give the beggar anything to eat. The latter
thereupon went his way. Here and there amongst dry herbage
he found some banana peels which served to satisfy his hunger.
thing wherewith to relieve his hunger.
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
of the philosophers says, "
things fear him
Who
fears
God, God makes
but whosoever does not fear God,
God
Another says, " Behold God says

to the world, 'Whosoever serves Me, do thou serve but whosoever serves thee, make him serve'," It is narrated of a certain
king that he passed by a pious man who failed to rise in his
makes him
fear
all
things."
When the servants of the king berated him, he retorted,

" I will not rise in the presence of the servant of my handmaid.'*
The king thereupon stopped and asked, "
canst thou say
honor.
How
the servant of thy handmaid? " The servant of God

answered, " Dost thou not know that I cast aside the world
that I
am
which thou servest, and that whosoever abandons a thing has

power over it? Truly I have forsaken it and its pleasures,
whereas thou servest it and its pleasures. Hence thou art
indeed
its
wise man,
The king, recognizing that he was a

commanded his retinue to bestow upon him gold
The sage, however, rejoined that if the king had
servant."
and silver.
something that he was unable to buy he would not esteem
it
66
viands."
means
said unto him, " I shall give thee delicious

the sage responded, " Wherein is the king's
So the king
lightly.
To which
of satisfying himself superior to those of his subjects?
He
relieves nothing but his hunger."
"
will
Then the king added,

adorn thee with the most beautiful garments." To
this sage also rejoined, " Would that thou couldst adorn the
wise with wisdom, good works, abstinence from wordly things,
and the fear of God in private and in public." At this remark
the king wept and rode away.
I
The prophets
God, 'Behold
of blessed
My
memory
say, "
Thus
Lord
The sages
saith the
servant eateth but ye hunger.' "
of blessed memory say, " Whosoever freeth himself from the

yoke of the Torah must bear the yoke of the government and
the yoke of worldly care." ^
Grace is vouchsafed unto the
man who
God
serves
becomingly,
who
aspires to
sincerely
perfect repentance and hopes for what is in the Hand of God

for it is written, "
the happiness of all who hope in Him." '
Know my
brother,
that daily sustenance
may God help us both to

is
of
two kinds
His favor!
that of this world and
By the sustenance of this world

meant a sufficiency of food for the satisfying of man's
hunger and raiment to cover his nakedness and that of his child.
These are prime necessities. God has appointed the food
that of the world to come.
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
explaining God's dispensations
in
ample sustenance, the pleasant things of its

possessors, the prosperity of infidels and transgressors among
the sons of man, and the feebleness of the pious and of the
Ms. LXVT.
*
Ps.
i.T
CXXXVI,
its
'Pirke Aboth HI.

25.
Ps.
CXLV,
6.
16.
'
Ps. IT, 12.
Ps.
CXLVII,
'

learned with their misery,
and
say
for
trials,
many mishaps in this

that God favors the infidel in
whatever good he may have
their
67
tribulations, pain, illnesses,
Some
world.
this
there are
who
world to recompense him
done, and gives him so
much
pleasure in this world that he has no portion in the world to
The pious man
world for whatever wrong

him to the Dwelling
of Life. Having already been sorely tried in this world he is
not liable to the full measure of punishment in the Future
World. This aspect of the prosperity of the wicked is mirrored
come.
suffers in this
he has perpetrated, and then
God
in the Scriptural passage, "
Those that hate
translates
Him He
repayeth
The affliction of the righteous

shows that God compassionates them even as a man compassionates his child when he rears him well despite the child's
reluctance, for it is written, " And thou shalt know in thy heart
that just as a man chasteneth his son so the Lord thy God
chasteneth thee."^ They should not sufifer themselves to be
to their face, to destroy them."
" My son, despise not

depressed because of God's discipline
Lord and abhor not His rebuke for whomsoever the Lord loveth He chasteneth even as a father that
:
the reproof of the
!delights
his
in
son "
"I
visited
Some
in this
of the learned say that
world to
to his piety in
up
for
him
is
test the
transgression with
their
the rod, and their iniquity with plagues."
God
prospers the worthless
heart of the pious man.
the consciousness that what
Will he cling
God has
treasured
more permanent, more exalted and more enduring
than all such prosperity? Will he refrain from envying the

wicked when he sees them in possession of wealth and power,
and his own condition just the reverse of that? When he
abides in his piety, having full confidence in his Master, and
thereby increasing his faith through contentment with his lot,
he becomes worthy of copious reward and great happiness.
If he indulges in the pleasures of this world after the manner of
the wicked and is ignorant of wisdom, God bestows upon him
the measure of his reward, but he falls beneath the grade of
the pious.
'Deut. VTT.
'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
perity in this world
punishment
is
the wicked, as
is
very severe.
it
is
written,
For such actions God upbraids
"Thou
them and they made their gold

and they committed adultery."
ished them most severely.
didst multiply silver unto

;
into Baal "

^
For these
"I
satisfied
them
He
pun-
offenses
there are who say that God vouchsafes prosperity to

often for the purpose of bestowing it upon the
worthless
the
pious child whom God brings forth from him. When he accumulates wealth He intends it for his pious child. They find
the proof of this in the passage, " The wicked prepares but the
Some
In case he has no child his possessions
righteous dons it."*
very often go to someone else worthy of them or to the weak,

*
as it is said, " He will gather it for him that pitieth the poor."
misfortune
the
intensify
to
in
order
Wealth may be granted him
wherewith God wreaks vengeance upon him in this world, for

'
written," Riches are preserved untotheirowner to his hurt."
it is
Some
of the learned hold that the happiness of this world's

its foundation wholly in astrological conditions de-
people has
pending upon the spheres, the

These celestial agencies
this world in the horoscope of
one born in the horoscope of
eral.^
stars and the heavens in gendecree that the one born into
the happy, shall be happy the
;
sobbing, shall sob; and so on

for the other natal decrees of the stars. But since the activity
^Hosea
Eccl.
TI,
V^,
lo.
=Jer.
V,
^.
'Job.
XXVII,
17.
*Prov. XXVIII,
8.
13.
The "learned" mentioned in this passage are the Ihwan as-Safa

whose system of astrology is set forth in the Propacdeiitik, pp. 6385.
The Mediaeval Jews entertained a diversity of views regarding astrology.
*
Abraham-Tbn-Kzra, like Nathanel. was a firm believer; Abrah am -ibn- David

and Yehudah Hallewi were concih'atory Maimonides was bitterly opposed
;
to the
pp. 93
so-called
science.
and 95), and
Cf Zun/s Gesammehc
S. Sachs'
Hajonah, (Vol.
I,
Schnfien.
pp. 59
and 93).
(Vol.
Ill,

of the stars
limited to
is
what
their Creator has intrusted to
them, and they do not rebel against

junctions and prohibitions,
it
69
Him
nor overstep His
in-
follows that this activity originates
not with themselves but with God. For He sends them forth
in His wisdom, directs them according to His will, and instructed
Every work issues

them at the time of their creation.
from them but originated with Him and unto Him is its return." * They are the mediators between Him and His creation, just as trusted ministers are between the king and his
subjects. Whatever reward or punishment is meted out to any
of the king's subjects emanates from the king not from the
ministers.
directly
The king
too exalted to attend to
is
many matters
to execute murderers, cut off the hands^
of robbers, lash those that
come under
and
feet
the penal laws, and
perform such other acts as may be necessary in the punishment

The same can be said in regard to the disof malefactors.
pensing of provisions and stipends among the kindred of the
king, his troops and his people. The king himself is too exalted
to manage such matters himself but puts them into the hands
of his viziers, dignitaries, servants, and other deputies, each
which he is best adapted. In this wise, God

His acts should be through the acts of the
celestial bodies.
Since human kings, whose dominions are
earthly, limited and without permanence, and were they to
take it into their own hands to reward or punish anyone, it
would not^ harm them in the least and, still they keep themselves
one doing that

intended that
for
all
aloof and are too proud to directly mingle with the world, the
more
whom
King of Kings, the most exalted, unto

the highest comparison would be fitting were he not too
reason, that the
exalted and too lofty to have anything compared to
Him
or
too sacred, should be too exalted and

too glorious to look after the daily sustenance of any individual
creature or attend to any such matters. His wisdom makes
it necessary to put this into the hands of deputies whom he has
to His Essence which
singled out and
'
made
is
the inhabitants of the heavenly* vaults
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
to declare His praise unto all eternity, to serve him properly,

and, without deceiving or disobeying their Creator, to dispense
such gifts, daily sustenance, riches and felicity as He has
bestowed upon them for His creatures/ Thanksgiving and

service are due Him, not them, since He is the Creator and
Sustainer of all things and bestows on them happiness and
innumerable blessings.
Since that
clear the prosperity of the infidel in this world
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
mayest understand it please God! Likewise in the matter

of predestination and Divine Providence we find man constrained in regard to his creation, his sustenance and the duration
The pen has become
of his life in this mundane dwelling.
dry on that subject.
As for obeying and disobeying the Creator and the free
2
of God's guidance, we point out that when a man
chooses to do good God aids him, granting him a means of
attaining his object and helping him to it, as it is written, " See
'
and it
I have placed before thee this day, life and good,"
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
disobey rather than to obey God God grants him a delay

and leaves him for He is too exalted, too lofty and too noble
to repudiate anyone before His gate so that he flee from it.
;
Propacdcutik.
p.
74.
For the Mediaeval Jewish Thinkers* solution of the problem of the

freedom of the will consult Knollen's Problem der IVillensfreiheit in dcr
'
jiidischcn Religionsphtlosophie.
'
Deut.
XXX,
15.
Idem
19.
71
But since the man has chosen disobedience in preference to

God deals with him rigorously and compels him to
submit. For man is constrained with respect to his creation,
his daily sustenance and the length of his life in this mundane
dwelling.
Nothing is bestowed upon him except what God
has predestined for him. The pen has become dry on that
subject, according to the Scriptural verse, " What was shall be,
and what has been made shall be made, and there is nothing
new under the sun." ^
Thus all the predictions of the astrologers and their warnings against certain things are due to predestination by God
that they exist and the astrologers are not able to advance
their advent before their time by a moment or delay it for a
moment. All that is in accordance with what the Creator has
arranged for His transient creatures through righteousness
from which He does not swerve, as it is written, " The Rock,
His work is perfect, for all His ways are just." ^ And furthermore, " For God is the judge this one He casts down and that
one He elevates." * " He puts to death and bringeth to life,
He maketh wealthy and reduceth to poverty," whom He wishes
and how He wishes, as it is written, " I put to death and bring;
to life, I wound and I heal " * " The Lord putteth to death
" The Lord maketh poor and maketh
and restoreth to life "
obedience,
'^
rich
"
;
He
"
among
A man
up the poor from the dust."
^those around about
recovery when lo God decrees him life
''
raiseth
becomes ill and

him despair of
at the point of death
is
his
the living:
the visitors die
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
caught and escapes sound though just about to perish: the

to die is the hunter." Often man comes within a thread's
breadth of the reservoirs of death but escapes through the
decree of God " He brought me up out of a horrible pit, out
first
Eccl.
Sam.
I,
*Deut.
9.
II,
'
Idem,
XXXII,
7.
'
'
4-
Idem,
8.
Ps.
LXXV.
8.
Deut.
XXXII,
39-
-jT,
my foot upon the rock." There

An Arabian poet says, " How oft
narrow for its inmates? And sometimes
^
of the miry clay, and placed
many such
are
passages.
the vast fields are too

it
possible to find an exit from
is
man
of another, as
it
written, "
is
He
At times
become the property
amid lances."
acquires something only to have
it
prepares but the righteous
not unfrequently happens that the hunter catches

game and some one else seizes it just as the Arabian poet holds,
" O the favor of God
He gives sustenance through His
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
one catches the
this
God
in creating,
made
fish
this
be not surprised
them
if
world,
my
brother, be
or sickness,
is
it life
Everything that thou seest in this

or death, poverty or riches, health
what God has decreed as the
of His creatures.
no
some one remarks, 'Behold thou hast made
associates of God.' "
This
all
occurs
inevitable portion
in justice, for in
Him
there
is
Truly these matters are subtle secrets and sublime

open only to God and to those upon whom He has
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.

highest degree,
sion, the
offering
73
perpetual sustenance and
everlasting gifts never requested back and in no wise disappearing. There thou art not translated from one condition to an-
other as in this world, wherein God has pre-ordained the daily

sustenance and the duration of life for His creatures. Were
these creatures eternal, verily their daily sustenance and the
He
bounties
bestows would likewise
The Praised
last eternally.
indeed the Creator of all and their Sustainer He puts

them to death and calls them to life again. I have confidence
One
in
is
Him and
ciful
intrust
my
affairs to
Himthe
forgiving and mer-
One.
And
likewise,
my
brother,
we must
carefully consider all
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.
existence different kinds of substances
He
called
into
ranging from colored
rubies to gold, silver, iron, copper and tin
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
plants with their different
species, forms, leaves, flowers, fruits, colors,
different purposes
treacle
from
useful and
odors and their
the contrary, for poison and for
the great cedar to the small dry grass which
cleaves to the surface of the earth
whose nature, whose num-
ber and the multitude of whose species are comprehended by
God
alone.
Likewise, the wisdom of
God
ts
shown
in the
animals with
the different combinations of their members, their structures,
and their uses their

and ignitic according to their
different forms, appearances, genera and species which cannot
be counted or comprehended save by their Creator and Originator, sanctified be His Names!
Similarly, His eminent wisdom is conspicuous in the sons
their families, their nature, their aliments
species
of
man
terrestial, aquatic, aerial
with their varying forms, constitution, nature, composi-
74
and appearance in the eastern and western parts of

whose whole number and multitude cannot be estimated or comprehended save by the Creator of created things,
their Former and Originator, Governor, Nourisher and Supporter God, the Most High, the Omnipotent.
tion, colors
the earth,
And similarly, my brother, consider the glory of man's power

and how God has bestowed upon him intellect, wisdom, understanding, knowledge, magnificent conceptions and other ex-
through which God has differentiated him from other

made him the one who commands, forbids, rewards,
and punishes, and subdues the desires which overcome the brute.
cellencies
animals and
All this
He
is
not the case with the brutes.
adorned with temperance and shines with chastity,

ponders over the religious sciences concerning the proper service due His Creator, His true unity and His complete transcendence above all earthly affections, deports himself according
to God's positive and negative commandments, observes the
laws and thereby becomes worthy of great reward and permanent happiness, which is not the case with the brutes.
God has moreover given him knowledge of other sciences
the horoscopes of the stars, their omens, decrees, and portents
of things before they occur. Hence He measured the form of
the sphere and its spaces most minutely, and found it possible
to make a handy reproduction of the constellations vâth their
locations and of the stars according to their kinds the planets
and the fixed stars divided off according to their courses. By
means of it he knows the truth about obscure matters, happiness, the seasons and the horoscopes of the stars,
as though
the knowledge of it were in man's soul at the time of his birth,
decrees, events before their occurrence, eclipses, the ending
of kingdoms, the succession of dynasties, the impendence of
wars and seditions, famine and plenty, and the various other
decrees of the stars according to the passing of time and seasons,
which is not the case with the brutes.
is
God has imparted
him other sciences, e. g.,

method of preparing different kinds of remedies from various drugs composed of
mineral, vegetable and animal matter, for the purpose of healing
Likewise,
to
the science of medicine involving the
75
the body and putting an end to sickness, and that animal and
man might
therewith expell from the bodies of men and

animals the excess of food; besides what he employs in the
amputation of limbs, the healing of wounds, the mixing of
different salves, the
removal of cataracts from the eyes, the
coloring of the eyelids and eyebrows with collyrium, and other
procedures of the physicians and the surgeons,

the case with the brutes.
And
of
likewise
geometry
God imparted
to
to build houses out of
the painting of
all
him various
which
arts
is
not
the science
hewn rocks and beaten
tiles
kinds of pictures in the temples with oils
and pigments; the gilding and depicting of forms and figures;

the laying out of gardens with every variety of plants the
conjuncfion of two species that there might arise from them
something different from either of them whether it be plant or
;
animal; the method of conducting water in aqueducts; the

devising of wonderful waterwheels for irrigation ^ the different kinds of machines water mills hot baths and the like.
;
Besides he has been granted the knowledge
how
to build strong
ships with cunning tools in the firmest manner.
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
paying tribute to the sea.
Likewise he carries wares from
He
plunges into the sea to extract

therefrom the precious pearl,^ the red coral, etc. He manuthese lands to other lands.
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
from mining quicksilver, gold, silver, copper, iron, lead, rubies

and all the different kinds of precious stones, and the smelting
of glass from sand and tinting it with different colors and
figures.
He sets gins to catch ferocious beasts, venison and
* 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
of Gold and Mines of Gems,
p. 343.
76
fowl of the
air.
He
crushes the fruit of trees to extract the
and the like. Consider also what knowledge God

has given him that he might evolve writing, the reading of
books and the composition of verses, polite literature and commentaries, the cultivation of letter writing and eloquence, and
essential oils
the study of history according to years, geneologies, dynasties
and the conjunctions of the

the possession of
all
planets.^
The brutes
are far from
these noble qualities, not to mention the
we have passed over but with which

God has favored him above all other creatures. Furthermore,
God endowed him with the inclination to fall in love that He
other excellencies which
might thereby multiply him and cause him to derive benefit

and in the world to come.
in
this w'orld
Similarly, consider the four elements
earth, water, air and

His resplendent wisdom sowed in them
heat and cold, moisture and dryness, the parts being affected
by their contiguity to one another, until there results what
God in His resplendent and Divine wisdom ordained, which
the creatures are too feeble to describe or to comprehent.
The same conclusion is reached when thou reflectest, my
brother, upon the grandeur of the plan of the heavens and their
constitution
how there are wandering and stationary stars
those which devastate and those which build, those which are
auspicious and those which are ill-omened the two polar stars
the south and the north and also the two knots which are
the head and tail of the dragon, and the wisdom and power of
the Creator which they indicate.The Praised One has
fire
and
that
God
in
^Berachya has similar passages
in his
Hahibbur XXII.
Ânthropologic, p. 49; Propaedcutik, pp. 50 and 69. The two opposite

points at which the sun crosses the constellations in the course of its
r.dvance and return are called the head and the tail of the dragon. These
points are neither stars nor bodies but " two concealed things." The fact
that the two knots (the head and the tail of the dragon) lie in the midst
of the constellations was regarded as a special evidence of wisdom.
It
was taken to indicate that some of the things of this world arc revealed
to the senses, while the rest are concealed, occult and beyond the reach
of the senses.
Manifest and clear are the substance and accidents of
bodies.
Concealed and occult are the substance and the states of souls.
Manifest are the things of this world. Hidden and almost wholly veiled
from the understanding are the things of the other world. Cod so ordered
things that the manifest should open the way to the concealed and occult.
y-j
commanded
us to lift up our eyes unto them and contemplate

them, and consider His creation and its wonderful stability,
that His grandeur might increase in our hearts and His majesty
in our souls, as Holy Writ saith, " Lift up on high your eyes
and see " ^

"The
Lift up to the heavens your yes " ^
heavens declare the glory of God
Day unto day uttereth
speech " ^ " For the sun he sets a tent among them. And
he is like a bridegroom going forth from His chamber,* etc.
We shall treat this subject in part as a reminder of the grandeur
of the All-wise Creator's work.
Know my brother, may God strengthen both of us with
His spirit! that fundamental to all the spheres and to their
structure are the seven stars and the twelve signs of the zodiac.
The seven planets are Saturn, Jupiter, Mars, the Sun, Venus,
Mercury and Moon. The twelve signs of the zodiac are Aries,
''
Taurus,
Gemini,
Aquarius, and
Cancer, Virgo,
Libra,
Scorpio,
Capricorn,
They are
the armies of God, the

His angels ever near Him, the
mediators between Himself and His creatures, His vicegerents
over all His creation, bestowing blessings, benefits and happiness upon those creatures for whom God has designated these
things.^
Similarly they mete out pain, adversity, misery and
punishment to the one for whom God has designated these
Pisces."^
of His heavens.
inhabitants
things according to his deserts.

To this the prophets refer
say, " Which the Lord thy God hath divided into all
when they
the nations under the
whole heavens."
"^
In reference to the
descent of spiritual blessings and influences from the heavens

they say, "
"And
I shall
open for thee His goodly treasure " ^

on that day, saith the Lord, that
answer the heavens and they shall answer the earth." *
it
The Lord
come
shall
will
to pass
There are many such passages. They are figurative expressions

for the descent of blessings from the heavens upon mundane
creatures. Likewise, afflictions descend from the heavens upon
those deserving
'Is.
XL,
'Idem
26.
LI,
6.
Propaedcutik, pp. 46 and
"
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
the reference in the Scriptural passage being

to the angels of the stars: " From the heavens the stars fought,
from their orbits they fought against Siserah." ^ And likewise,
against Siserah,
some of the passages referring to the service

and the everlasting praise which they render their Creator:
" Praise ye the Lord from the heavens " ^ " Unto Thee the
*
hosts of heaven bow down " ^ " Bless the Lord all His hosts."
Thus it is clear that all creation fruits, plants and animals
dumb and rational utters His praises, as it is written, " All
Thy works praise Thee."'' Similarly we read in Mizmor, "Praise
ye the Lord from the heavens," ^ this being the theme from
the following are
If this then is the case with the

world of genesis and decay the more
reason that these spheres and the stars which are the upper
world a world invisible, light of weight and corporeal, a world
the inhabitants of His heavloftier and nobler than this world
ens should praise Him contini'.ally, not ceasing from His service
for the twinkling of an eye or for even less than that that they
the beginning until the end.
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
be in the firmanent of the heavens'; and He said, 'They shall

" And
be for signs, for seasons, for days and for years." '
" The greater light to rule by day and the
it is further stated,
lesser
by night, with the
Mudccs V, 20.
'Ps CXLVIII.
^Gcn.
I,
14-
*Ps.
2.
'Gen.
stars."
CXLVIII.
i6.
'Neh. IX.
I.
Mdcm CXLV.
I,
They explain
lo.
Ps.
that, " to rule
6.
CXLVIII.
i.
79
by day" is absolute decree. Concerning their ripening grain

and fruits it is said, " And from the choicest fruits of the sun
and from the choicest sprouts of the months." ^
God also bestowed upon them a power through which all
things in this world grow, especially is this the case with the
sun and its heat; for the sun is the source of all the life in
the world, whether
it
be mineral, plant or animal.
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
midst of the heavens to be as the heart which
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
by the Crehas not

but one of His servants, one of
the sun does not transgress the boundaries set for
ator and cannot bestow a gift upon anyone for
it
whom He
intended it, since the sun is

His vicegerents in this world. The prophets in their graphic descriptions used the sun figuratively to depict reward and punishment, whose science is veiled to the world.
The doctrine of
reward is briefly set forth by them in the words, " But unto you
that fear My name shall the sun of righteousness arise with healing in its wings ;"^ "The wise shall shine as the brightness of
the firmanent and they that turn many to righteousness as the
stars forever and ever."'
They also referred to punishment
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
up, saith the
'Deut. XXXriI,
14.
Lord
*Mal.
of Hosts, leaving
III. 20.
'Dan. XII,
them neither root
3.
So
nor branch " ^ " They

^
with burnhig heat."
;
shall
be burnt with hunger and devoured
Similarly the other stars have
who journey
subtle
spiritual,
creatures
world with the consent of their Creator

What he assigned to each and every creature
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.
The Creator has moreover ordained

be traversed
distinct orbit to
in a
for each and every one a

designated period as long
Thus God determined the orbit of the

moon, the planet nearest to the earth, by causing the moon's
as the world lasts.
Saturn, the
sphere to complete its revolution in a month.
remotest plan^*., completes its orbit in thirty years. The sun,
which
is
becween the two,
movements
finishes
its
orbit in a year.
of the other stars are likewise
with God's decree and
determined
in
The
accord
will.
one is associated with Him in His world and no one

questions His acts, as it is written, " Who shall say unto Him,
'What doest Thou?'"^ The world indeed bears testimony
to His wisdom, to the obedience rendered to His decrees, and
No
we
to the fact that
By observing
we have become aware of
receive manifold blessings.
the motions of the heavenly bodies
months, years and conjunctions to the extent reached by our

science and attained with our understanding.
things which are hidden from us are
we know.
Praised be the
One whose
whose might is this might!

thorough knowledge of Him,
Of course the
much more than

creation
All are too
is
those
this creation,
feeble to attain a
one of the learned says,

" When the imagination is concerned with the climbing up the
ladder of His greatness, the way of the righteous is to aknow-
Mai.
Ill,
19.
'
Deut.
XXXII,
just as
24.
'
Ecd. VIII.
4-

ledge his weakness concerning what
him.
All are bent
upon His
praise
8i
under him and behind

and from the refulgence
is
of His light they receive light."

It
thus came about,
my
brother, that the ancient nations
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
and carrying its effigy in

was appointed to regu-
procession, after having learned that he
for every nation has a director whom the

Creator has appointed to regulate its aft'airs,^ as he is called
figuratively by the prophets " The prince of the kingdom of
Greece, the prince of the kingdom of Persia;"^ "The great
late their affairs
who presideth over the children of Thy people." ' They

spoke figuratively of the angels who are the spirits of the
planets and who move them through their journey in accord
prince
We know that the people

about them since the prophet
*
upbraids them with the words, " And ye bear the Kaiwan "
of your idols and the star of your gods. The name of Saturn
with the
used
in
command
to
Greek
carry
is
of their Creator.
that
Kaiwan.^
the course which
effigy
How
God makes
very wonderful, my brother, is

take, from the west to the east,
it
whereas the sphere of the constellations would force it from

the east to the west. That is clear when the sun or the moon
And Aries
is at the end of the sign Aries and towards Taurus.
În Bereshith Rabbah (parashah
was the
78, sect. 3)
we
are told that the being
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
the opposite, from east to west.
it
to a watermill
it
turns to the
Praised be the
which turns to the right while the cable above

left,
each of these preserving its own course.

directs it and causes it to journey.
One who
its opposite as a proof of His own unity

not associated with Him a being like unto
Him or of an opposite nature. It is thus clear that they do not
spontaneously favor anyone and do not ward oflf harm except
with the permission and through the decree of their Creator.
He
creates a thing and
and that there
is
They render obedience unto Him, submit to His commands,

All of them stand ready to
sanctify Him, and praise Him.
obey His beck and call, worshiping Him and reverently bowing
down before Him.

The learned point
to
many
of the sevens
and the twelves
corresponding to the celestial bodies.

Man, who is a microcosm, has seven senses and twelve apertures, as we have explained in the second chapter of this book
In time, there are seven days, twelve hours in the night
in this world,
and twelve months to the year;

The whole number of prayers in the Tefillah ^ is eighteen,
not including the first prayer which is the principal one
The Torah commences with seven words and ends with
twelve " Bereshith bara Elohim eth hashamayim we-eth haarez;"2 " Ulekol hayyad hahhazakah ulekol hammorah hag:
"^
gadol asher asah Mosheh le'ene kol Yisrael

When taking out the Torah and returning it to the ark
we read seven and twelve sections the first set begins ''Wayehi
;
binso'a ha'aron," and the second "
B'rachoth.
'Gen
'
Ubenuhah yomar, shubah
I,
Deut.
,
,
^ ,
, .^
i:"In the beginning God created the heavens and the
XXXIV.
12
"
And
in all that
Moses showed in the

Numbers X, 35 and ^6: "And
ward that Moses said, ''Rise up,
scattered, and they that hate Thee
terror which
*
rested, he said, 'Return,
mighty hand, and
sight of
it
came
"*
;
û .
earth.
in all the great
all Israel."
to pass when the ark set for-
Lor-d. and Thine enemies shall be

And when it
flee before Thee.'
shall
Lord, unto the ten thousands of the thousands
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
irim 'aley deshe wekirebibim ale eseb

"
The sentence beginning
"
wezoth haberaka " has twelve
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
"
words and that beginning
First Fruits
Abraham, Isaac and Jacob occur

number in well known passages
Prayer has nineteen designations
the
Torah to that
tephila,
tehinna, rinah,
in
arishah, gishah, derishah, bakkashah, rechishah, pegiah, keriah,

sihah,
zeakah,
'amidah,
widduy, perisha
that
When Holy Writ
is
says, "
nations according to the
means the twelve
it
amirah,
their
keriah,
number
He
hishtawaya,
shuah,
*
;
placed the boundaries of the
number
'*
of the children of Israel"
tribes, the four ancestresses
and the three
patriarchs
and 2: "Give ear, O ye heavens, and I will speak;

My doctrine shall drop as
words of my mouth.
distil as dew, as the small rain upon the tender
herb, and as the showers upon the grass."
'Deut. XXXIII, I and 4: "This is the blessing wherewith Moses,
the man of God, blessed the Children of Israel before his death."
"The Law which Moses commanded us is the heritage of the congrega"Deut.
and hear,
rain,
my
XXXIT,
earth, the
speech shall
tion of Israel."
"A breast-plate an ephod, a tunic, a broidered

4
a mitre and a girdle."
In Siphri ( Vaethhannan, sect. 26) prayer is said to have ten designations.
* Deut. XXXII, 8.
'
Exodus XXVIII,
coat,
*
84
It
is
further noted in connection with the
(HaWaH) who was
the mother of
name
of
Eve
whom
and from
living
all
all
numerical value is nineteen.^

ordered all things according to their number,
flesh has issued, that its
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, give thanks unto Him, have confidence
and commit unto
Him my
aflfairs,
He
for
is
in
Him
beneficent and mer-
ciful.
We
shall state
may be
it
what we can
retained in our
of the excellence of death that
memory
since
it
is
the gate of the
Dwelling of Reward.
Know,
Spirit
brother
that
death
cessation from the
may
is
God
help both of us through His
the soul's separation from the body,
employment
of the
members
of the
its
body
and of the senses.'
Know, my
two kinds. There is the

decreed upon all mortals
the pious and the wicked, the plebeian and the patrician,
the prophet and the perverse, as it is written, "All things come
alike to all there is one event to the righteous and to the wicked to the good and to the bad, to the clean and to the unclean
to him that sacrificeth and to him that sacrificeth not the good
is as the sinner; and he that sweareth as he that feareth an
oath.*** It has various advantages. We will mention as many
of them as possible. The second death is that of the soul. It
consists in ignorance of God and of His Law and failure to
Such
master it let us take our flight to God from that.''
brother, that death
is
of
natural death of the body, that which
is
'
H=8, V=6,
H=."5.
For the Mediaeval Jewish exposition of immortality consult Templer,

Die Unsterhlichkeitslehre hex den judischen Philosophen des Mittclalters
* Eccl. IX, 2.
"Sura LI, 50.
Ânthropologic, p. 123.
'

Even
die in very truth.
if
their bodies are
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
written, " I shall give thee
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 "
;
"
that walketh in perfec-
Who
shall
ascend into
His Holy place?" Thus

for the pious death is like a marriage feast.
As for the excellence of death, my brother, behold it is one
of the stages towards the mansion of the other world, and it
is the occasion of translation from the dwelling of scantiness to
the dwelling of bounteousness, from a dwelling of mortality to
one of eternity. Were it not for death the prophet, the executors, the servants and the pious would have no means of
entering the Garden, the Abode of Recompense and the infidels
and the wicked would not be consigned to Gehinnom, the Abode
of Punishment.
And were there no such thing as death the
earth would not be large enough to accomodate its inhabitants
and possessors. They would be literally so heaped upon one an-
the
of the
Lord and stand
in
' Ps. CXV,

Anthropologic, p. 124.
*Ez. XXXII, 11.
*Ps. XLIX, 21. I Sam. XV, 29. 'Zech. VII, 3.
" Ps. XV, I.
Ps. XXIV, 3.
Ps. CI, 6.
'
17.
86
other that the ancient generations would not be distinguishable

from the ancient saints. The latter would not imitate the deeds
of the former.
Verily
men would deny
their
Creator and would
Hence it is clear that death has

Divine Wisdom, designed by the Creator for
spurn his sovereignity.
its
source in
all
His creatures, small and great, prophets and executors, infidels

and believers.
"What is the reason of it and
Since it has been asked,
wherein consists the preeminence of the learned over the
ignorant, the preeminence of the one who surpasses over the
one who is surpassed?'' we shall briefly explain that matter
by means of a lucid parable, for a constant recurrence to the
explanation of those noble secrets and subtle meanings is impossible in this book. According to this parable a king gives
They are
a banquet to the people of one of his provinces.
made up of nobles, judges, men of eminence and plebeians.
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
and those who should be at some distance from

him, are placed with those who are remote from him. Those
holding the rank of emir are assigned to quarters according
are near him
Likewise the
to their various relationships to the king.
cattle,
vile
as the executioners and the keepers of the

and in short the people of each and every grade are
among them, such
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
death loosens their bonds they are

translated from this world according to the merit of each individual with the sons of his class and the people of his grade
The
the good go to the good, and wicked to the wicked.
Ihis
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
implore their Lord and do not
ten, "
I
The
Sam.
die.
And
it
is-further writ-
soul of thine enemies shall he sling out as out of the
XXV,
29.
87
middle of a string." ^ He means the wicked, those who are

punished in life: they cannot go up to the righteous and be of
their assemblage, nor can they return to this world and do
The prophets have commanded us to hate the
righteously.
one
class
say, "
As
and to love the other.
hold those that hate thee,
Warm
thou be burnt
lest
read, " Be-
The sages
hate."^
thyself at the fire of the wise, but
burning coals
we
for hating
Lord, do
beware
for their bite
the fox, their sting the scorpion's sting, their hiss
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,
the pearls they had.
When
the robbers got to the spot they
handed over. The divers denying

they had any, the robbers determined to split their abdomens
open for the pearls and take what they would find. When the
traveler saw that the abdomens of the divers were to be split
open and that the pearls would be found in them, he had his
own split open for their sake. Unbeknown to the robbers he
demanded
'
Sam.
that the pearls be
XXV,
29.
Ps.
CXXXIX,
21.
'
Pirke Aboth, ch.
II,
15.
88
Come now, I shall serve you

When you are brought before the
said to the divers, "
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.
narrated that a pious
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,
make peace between
"As
for
my
condition, as thou seest,
the four enemies
who
are in
my
ribs.
one of them were aroused against me he would bring about

my death. So I always appease them by keeping aright
my constitution, and by giving them good nourishment in
order to be secure from their evil. When the condition is
satisfactory, I have to deal with the blows coming from the
nourishment If I am satisfied I have indigestion, and if I
am hungry I experience pain. After I have evened matters
lip I am put to the trouble of relieving myself, and after that
must w-ash and purify myself. Besides I sufifer from the changes
of the seasons
first excessive heat and then extreme cold
and time's misfortunes which are not afar by night or by day,
its illnesses, and the way it continually shifts its creatures from
one condition to another so that they do not remain in any one
state.
To this I must add what I suffer from people who are
insolent, envious, slanderous, lying, wicked and depraved, who
if they hear good they hide it
and if they hear evil they publish
it; and in case they do not hear anything, they invent lies.
Circumstances have imposed their society and their intimacy
upon me without any choice on my part. My relations with
them are well indicated bv the sentiment of the poet, 'It is the
If
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
irony of fate that a
he
first
man
befriended.'
If
should find an enemy
me
the society of such in
all
of
them repay me
whom
see
all
the signs of bastardy;
good. Whenever I try to better

here am I
is a worn out garment
evil for
them it does not help me it

mending it all the time, sewing it with a fine needle but it becomes frayed. When one side is mended the other side becomes
;
frayed. This, then, is my condition.

" As for the way I get along with the people of
my
tribe,
have intercourse with them in sincerity, equity and probity.

I do well unto those that act well by me, and cherish those that
cherish me. I repay those who do good, with good and the
I
them I am
wroth with the wicked and curse them. This then is my manner
evil-doers, with evil.
love the
of acting towards the people of
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,
myself towards the people of
As
far as I
can
make them
tribe
is
desire
bear with him. If his statements are false, I am not at fault

After I gain
his statements are true, he is not at fault.
peace from them from their insolence, envy and evil I keep
I
if
and betake myself to the war

against my sensual soul with its nature and its yearnings, wishes,
desires, corrupt views, its embelishment of falsehoods so as to
afar
from
give
them the appearance
their lesser warfare
of truth,
and the subterfuges with
* 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.
;
THE GARDEN OF WISDOAI
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
sires various kinds of food,
it of the existence of the Creator, I furnish it with the

proof that the whole world, in its heights and in its depths, did
not create itself but that someone else created it, brought it
vince
into existence
from non-existence and subdues
it
with death,
makes rich whom He wishes and makes abject whom He wishes.

For had mundane beings created themselves they would have
made choice of eternity and wealth, and would create things
for themselves. Hence it was another being who created them,
who grants them life and deprives them of it, who enriches
and pauperizes, who deals with them as He wishes. But when
I am victorious on this point, it tries to make me deny the
authenticity of the prophets, i. e., that God did not communicate
a revelation to man.
the
existence
proofs
as
we
then bring rational arguments proving
of prophecy,
shall
with
mention
in
irrefutable
and
irrecusable
the chapter treating of the
Messiah, the next chapter, please
God
mention of these arguments
the current vanity, fallacy and
fraud
fall
to the
all
it
abandones
at the
ground; but begins to confront
me
mere
with
9^
arguments to confute the doctrine of reward, punishment and

the future Hfe. It says to me, 'Beyond this world there is
nothing.
He
that does
good
in
does
it,
it
in order to
accomplish
something by which he will be remembered after his death.

Likewise with the commission of evil' I handle this matter
with arguments, rational and religious, urging the actuality of
the other Dwelling and the belief in its reward and punishment,
with arguments perfectly lucid and flawless, as we shall briefly
mention in the chapter dealing with the Future World, the last
chapter of this book and then it gives ear unto me and
my
obeys
But then
of
my
injunctions even as the big camel obeys the little boy.

begins to convince me that I am the noblest man
it
time, the
son of my
approval of
most lauded
tribe.
If
of
my
believe
kindred, the most exalted
what
it
says and
show
my
incur the contrary pride, neglect and arrogance

and if not, I escape folly, am accustomed to the truth and
call myself the mighty conqueror of that from whose snares
it I
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
him to be a more excellent servant

asked, " How is that? " He answer*'
the venerable old man, truly he excels me, for he
prayed before I was born, fasted and gave alms before I was
created, had intimate intercourses with the good men who
believed
wickedness, but
God than
As for
ed,
The other
of
I."
preceded me, and through experience acquired wisdom ere I

Beyond a doubt he is the more excellent. As for the young
boy, verily my sins and crimes are more numerous than his.
When our records will be compared on the Day of ResurrecBeyond a doubt
tion his balance will dip deeper than mine.
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
better than he,
God
how
thoughtlessly,
can I convince
do so deliberate-
92
ly.
He
but
I,
is not aware of the serious consequences of his deeds

on the other hand, am by no means in the dark in regard
to such matters. So his excuse, my brother, is necessarily more
acceptable in God's presence than mine."
showed himself worthier than the
first,
The second man
and the
latter
promised
to walk in his path.
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
:
shows itself !" The fifth said, "This man was

wont to ask what was before him but not what was behind him."
The sixth said, "This body came to us speaking and leaves us
mute." The seventh said, "This body was not safe when he possessed it." The eighth said, "We did not desire that from which
thou hast parted and we disdained that uopn which thou gazest."
his sorrow,
The
how
ninth said,
yesterday
!"
it
"How
And
remotely
this
resembles thy dwelling of
the tenth said, "This body had not as yet car-
purpose with reference to the world when the world

its purpose with reference to him."
Another narrator says, "It came to pass that there were ten
ried out his
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;
est exhortation to us.'
God
The
fourth said, 'He
The
but his death to himself.'
fifth said,
owed
his life to
'Alexander never
traveled without help and without instruments but this time.'

sixth said, 'This Alexander ruled over his subjects; now
The
they rule over him.'
The seventh
hid from thee behind thy back
said. 'Oft the
timorous
man
to-day he does not fear thee to
93
The eighth said, 'Many a one anxious when thou wast

dying that thou shouldst not die, to-day is anxious about thy
speech that thou shouldst not speak.' The ninth said, 'How
many did this man put to death in order that he should not die,
and yet he died !' And the tenth, his treasurer, said, 'Thou didst
command me never to be far from thee, but to-day I can not
thy face.'
approach
thee'."
They say
a great city
that when a certain wise man had come forth from

some one asked him, "What hast thou found among
the inhabitants of this great city? "
He
answered,
" I
saw
il-
images and transitory accidents."

Reflect then, my brother, how very beautiful are piety and
humility in God's presence, and confidence in Him to the end
lusive
that
might make us of those who humble themselves before

and who rely upon Him according to the word of His
"They that trust in the Lord shall be as Mount Zion
He
Him
saint,
which cannot be removed, but abideth forever."
The
*Ps.
chapter
fifth
follows
it
CXXV,
1.
is
finished with the help of God.
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,
with the clearest intelligence. It thus
and the element of elements.

telligible.
Intellect,
because
became
the genus
generum
It is intellect, intelligent
it
comprehended
all
and
in-
the things be-
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
and connection with the Universal
Intellect
it
caused
another emanation to overflow from the bounteousness acquired

from the Intellect. This latter emanation was of a lower degree owing to the greater remoteness from the original source,
the relation being that of the third to the
first.
And
so on for
the other gradations through which the thing passed to reach
the sphere and after that the world of nature and what exists
therein through the
One
minerals,
power
of the
plants, animals,
Omnipresent and Omniscient

and
finally
man
the last crea-
tion.^
The Creator's wisdom
necessitated the release of the souls of
'
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
mortals from the injustice of this world of genesis and decay.

Through the necessity of His wisdom may His name be sanctified
He
unto mortals a revelation

the world of the Universal Soul which
mercifully vouchsafed
from the holy world
originated from the overflow of

tellect
which
holy cause, the Universal In-
goes back to
its
Originator
may He be
This emanation from the Universal Soul expressed

in an individual man whose spirit is free from the im-
exalted
itself
in turn
its
purity of the world of nature and
disciplined in the noblest
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
sciences and the purest works.
worthy.
All that
was intended
man and
to direct
effect his de-
He who
liverance from the world of genesis and decay.-
ceived that Divine

ingly and
Law from
was directed by
it,
re-
that prophet and acted accordhis
soul
was freed from the
darkness of nature. But the man who failed to come up to the

requirements of the Law and turned away from it, disobeyed
that prophet and called
from the misery
him an imposter, darkened
of his condition
may God
in
his
own
soul
His mercy keep
us afar!
men escaped in the times

be upon them! and some remained;
but God in His Goodness had promised through the mouth of
the prophets to set up a noble person at the end of time to save
the rest of the world and free them as He has saved in times byThis being the case, some souls of
of the prophets
peace
gone and
plete and
in
joined to
its effect,
Then
wisdom concealed
the
previous generations.
Then
his favor will
be com-
his blessings scattered broadcast, the cause will
just as the disciple is taught

in
by
be
his teacher.
the days of the ancient prophets
come to light and the

goodness of the Creator will embrace all the creation, great and
small, female and male likewise a universal peace will reign
will
be revealed, the secret knowledge will
*For theMediaeval Jewish expflanation of prophecy consult Sandler's Das

Problem der Prophetie in der jiidischen Religionsphilosophie von Saadiah
'
bis Maimuni.
Cf. Attributenlclir-!, p. 203, note 181.
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.
knowledge of God, since the Omniscient One

endow them with unalloyed blessing, all-embracing felicity,
and good successive and continuous. From the beginning of
his time God will bestow revelation upon the small and upon the
his time will lack

will
Happy the man that hves to see this

God has promised to revive the dead at the hand
their
of the Messiah. They will see this and gaze upon it with
eyes. The eyes of the believers will be cool, but the eyes of
those of the unbelievers will be hot. God enables the Messiah
great.
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
Holy Torah and

prophets upon them be the most
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
the other religious sects.
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
will rejoice, for
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
their curse into blessing.
Through him they
will
enjoy crescive
happy will their state be that the nations who

them
used to revile them will boast by them those who reduced
upbraided them
to servitude will serve them, and those who
prosperity, and so
97
shortcomings will pardon them. God has promised all

and what is even grander and more complete. The early
fulfillment of most of these promises of God is conditioned by
our repentance but some of them are absolute, even if they do
not repent, as the appearance of this noble person and the saving of the nation through his hands. All the misfortunes and
misery threatened by God were visited upon them, especially
for their
that
all
that
is
threatened in the Scriptural chapters beginning, "If
walk in my statutes " ^ and " It shall come to pass when

thou comest to the land." ^ His curse fell upon the tribes. The
nations shattered them, sold them as man servants and maid
servants, and scattered them broadcast over the earth.
Not
ye
will
satisfied
with
the jeering nations asserted that the
all this
Law
had been abrogated and annulled. We shall enter into that

subject as far as possible to prove that the Torah has not been
abrogated and never will be please God
and that it will not
be annulled or be forgotten out of the mouths of the people
as long as the heavens and the earth last and furthermore, this
people
will
not be pierced through, will not be destroyed,
will
not disappear.
We
proceed to prove all this step by step, with the help

to attempt to mention all that the prophets
peace be upon them
adduce concerning this subject the pages
of this book would be insufficient. But we shall quote as many
shall
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
who upholds it. God forbid that

His promise to our nation should not be kept but his threat remain "Far be it from God to do evil, and from the Almighty to
to this doctrine and the one
act unrighteously "
'
To prove
that the Messiah will appear and that the people will
be delivered at his hands, and to show from which tribe he will

come, we cite the Scriptural passage, "He is here but not now,
I behold him but he is not near. A star hath stepped forth from
Jacob and a sceptre hath arisen from Isi-cie!. He smites the
head of Moab and the crowns of all the sons of Seth," * etc. to
'Lev.
*
XXVI.
.^
Numbers XXIV,
'Deut.
17.
XXVI,
i.
'Job.
XXXIV.
lo.
98
the end of the chapter.
sceptre shall not
It is also said, '"The
depart from Judah or a ruler from between his feet until Shiloh
come. And unto him shall be the submission of the nations."^
This passage has reference to the Messiah,
As
for the
prophet Isaiah,
many
are his prophecies concern-
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
tion, his glory,
man and
and the peace that
beast
at
his
come out
of the stock of Jesse, a scion
of
from
his roots shall
Law shall rest upon him, the spirit

wisdom and understanding. And He shall inspire him with
sprout, and the spirit of the

"
and furthermore, " The wolf shall dwell

with the lamb."' Concerning the in-gathering of Israel in those
days he says, "It shall come to pass on that day that the Lord
shall stretch forth His hand a second time to acquire the remnant of His people. And a banner shall be raised over the nathe fear of the
Lord
He shall gather together the outcasts of Israel." * He

continues his description with the words, "Unto him kings are
tions.
gathered", and "among them are those who have no book

and whose language we do not understand. And he shall come
^
up as a suckling before Him and as a root from an arid land."
In reference to the outcome of that he says, "And the desire of
the Lord shall prosper at His hands." " And further, " Howpleasant upon the mountains are the feet of the messenger who
proclaimeth peace, who bringeth tidings and announceth salva;'
tion, who saith unto Zion, Thy King reigneth
" ^ " Shout
aloud, exult together ye desolate places before the eyes of
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
kings shall be thy attendants and their princes

their face to the ground shall they bow down
;"'
"I say unto
unto thee and the dust of thy feet shall they lick
the north, 'Give' and to the south 'Do not destroy. Bring my
shoulder.
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
:
unto David a righteous sprout and a king shall

be wise and do judgment and righteousness in the land. In his days Judah shall be saved and Israel
shall dwell in security; " ^ " His majestic oil shall be from him,
and his ruler shall go forth from his inner part, and I shall bring
I shall establish
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
him near and approach him

ter of Zion
asses."
Concerning the redemption of the nation we read: "At that

time will I bring you again, even in the time that I gather you
for I will make you a name and a praise," etc. f "And it shall
come to pass, that as you were a curse among the heathen, O
house of Judah, and house of Israel, so I save you, and you
shall be a blessing: fear not, but let your hands be strong;"'^
the people shall take them and bring them to their place
and the house of Israel shall possess them in the land of the
Lord for servants and housemaids; and they shall take them
captives, whose captives they v/ere, and they shall rule over
"And
their oppressors."^
Concerning the resurrection of the dead we read "Thus saith

the Lord God Behold, O my people, I will open your graves,
and cause you to come up out of your graves, and bring you
into the land of Israel." Concerning the descent of prophecy
:
and inspiration upon the world we read

Îs.
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
with the house of Israel
after those days, saith the
my
law in their inward parts, and write it in

their hearts and will be their God and they shall be to me for a
people " 3 '< They shall no longer teach one another a man his
Lord,
will
put
brother, or a
of
them
shall
man his friend saying, 'Know the Lord,' for all

know the Lord, from their great unto their small
For I will pardon

remember no more." *
ones, saith the Lord.

sins will I
There are also many passages
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
that require extensive explanation.
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
again gather thee from
Lord thy God
thrust thee
all
;"
'
the na-
"And
the
bring thee to the land which thy fathers in-
shalt inherit
it
and dwell therein."
upon the condition

must nevertheless come to pass as the direct decree of God Himself is " The minor shall be a thousand and the
small one a mighty nation. I, the Eternal, will hasten it in its
As
to those which, although dependent
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-

intercessor: therefore his
loi
arm wrought
salvation for him; and
And
they said further, "As
his righteousness sustained him'."
soon as the Children of Israel repent they will be immediately

redeemed and the son of David will come to them on that day,
as it is written, 'If you will hearken to his voice', and if not, the
Holy One, blessed be he, will estabhsh over them a king whose
decrees are as severe as those of Haman." If they repent they
If their repentance is spontaneous it will be
will be redeemed.
specially praiseworthy and will hasten the advent of their happi-
we
await force, trouble and affliction will pursue

When thou wilt be troubled, and all these
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
explanation of "moed" "moadim" and
"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-
That applies to Saturn as the science
junction".
of the stars
over our nation, and

with its transition to the above mentioned conjunctions God
promised,
will change the condition of the whole world as He
demonstrates most
It presides
clearly.
"For behold I create new heavens and a new earth. Ye shall

remember the first ones." * And to it the prophet alluded
when he said, "At that time shall Michael arise, the great prince
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
that then will
be otherwise.
To prove
it
be well with us
but
if
awe
not,
that the merciful Creator will
weak people or withdraw His hand from them,

we cite the passages, "And also this, when they were in the
land of their enemies I did not reject or despise them;"^ "And
not forsake
shall
Before
this
remember unto them the covenant of former times."^

He says, "And I shall remember my covenant with
this
Jacob, and
Abraham
my
will
^Deut. IV,
30.
^Dan. XII,
I.
covenant with Isaac, and also my covenant with

remember; and the land will I remember."^
'Dan. XII.
'Lev.
XXVI,
7.
44-
'Dan. VII.
25.
'Idem XXVI.
*Is.
45-
LXV.
17.
'Idem XXVI,
42.
I02
He
promises that he will not destroy, according to the passage,

I, the Lord, do not change; and ye, O children of Israel,
"For
shall
my
not come to an end."
And
it is
further said,
''
servent Jacob, do not fear; and be not dismayed,
For behold
am
tranquil,
And Jacob
and none
shall
shall terrify, for I
Lord, to save thee.
amongst whom
Verily,
will
Israel
and thy Arm from the

return and be quiet and
thy Saviour from afar
land of captivity.
But thou,
am
with thee, saith the
make an end
of all the na-
have scattered you, but of thee I will not

make an end. I will correct thee according to thy desserts and
will not leave thee altogether unpunished,"^ which means, "He
will not destroy thee." And it is written, "Thus saith the Lord
who giveth the sun for Hght by day and the ordinances of the
tions
moon and
of the stars for a light by night, who divideth the sea

when the waves thereof roar the Lord of Hosts is His name
'Only when these statutes shall depart from before me, saith the
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
reject all the seed of Israel for all that they
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-
not turn from after them but do good

unto them, and plant them in this land, truly with all my heart
nant with them, that
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.
"'>
'Idem XXXIII, 20 and
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
shall not depart
The covenant refers to the Torah. And in His perspicuous Book

we are enjoined that "It shall not be forgotten from the mouth
This alone is proof sufficient that it will not
be annulled or abrogated. Especially is this the case in the various passages wherein He commanded us and our children to
observe it for all times, not to add thereto or diminish thereof his seed."*
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
:
make this covenant and this oath but with

standing with us this day before the Lord our
alone did the Lord

the one
who
is
with the one who is not with us this day."' We shall

not be exculpated before God if we forsake it and take upon
ourselves another law merely because the nations deride our
claim, saying, "For your good God has sent us a prophet who
God and
has abrogated your law."
Know
Jer.
then,
XXX,
"Idem XIII,
25.
I.
my
brother, that nothing prevents
'Is. LIX, 21.

'Idem XXVII,
Jer.
26.
God from
XXXIII, 2,^. "Dent. XXXI,

'Idem XXIX, 13 and 14.
21.
I04
sending unto His world whomsoever
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
sent prophets to the nations, as our sages of
"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
the nations."^ And further, "For unto me

knee bend and every tongue swear fealty. "^ Us He
chose and exalted from among the nations, not because of our
surpassing excellence but because of His regard for our fathers
is
shall every
Abraham, Isaac, and Jacob "Not because you were more

numerous than all the other nations did the Lord desire you and
choose you for you are the least among the nations but because of the Lord's love for you and to keep the oath which He
:
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
all times, to keep us

even as we are this day;"^ "It shall be accounted righteousness unto us to do all these statutes i"" "He declared His
words to Jacob, His statutes and judgments to Israel. He hath
not done so to any other nation
"And ye shall be unto me
alive,
a peculiar treasure from among

great nation unto whom God
'Malachi
T,
II.
"Dent. VT,
24.
5.
Is.
XL. XXIII.
Dent. VI,
'Deut. IV,
24.
8.
near?"; "For which

statutes
'Deut. VII.
'
"For which
people
is
great nation which has righteous
Ex. XIX,
;"
all
Ps.
the
the
and judgment?"
*
7.
XCLVII,
is
is
19
Malachi
and
20.
I,
2.
THE GARDEN OF WISDOAI
105
the tongues of the prophets peace be upon

taem
that if we forsook His law and the duty He has imposed
upon us that He would rule over us with force " 'As I live',
saith the King, Lord of Hosts, 1 shall rule over you with a
"^
i;:rong hand and with an outstretched arm.'
The Koran mentions that God favored us, that He made us
superior to all other men "O children of Israel, remember my
favor wherewith I showed favor unto you; and that to you
above all creatures have I been bounteous ;"^ and further, "I
have made you excellent with a settled decree, it is not a rumor." He speaks after this manner in many verses and also
to the effect that the Torah has not been abrogated. This contradicts what they assert because of the power they exercise
over us, because of our weakness in their eyes, and because our
succor has been cut ofif. And concerning that he said, "As in
my presence, and declares true what is in my presence from the
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.
tion and His religion which

forefathers witnessed
can
we change His
tradi-
Moses brought down? Our pious
no change
in
God's tradition and religion
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
duties and precepts, for
bidden.
It is
further said,
its
"God
exchange or alteration
is
for-
desireth to declare these things
unto you and direct you according to the ordinances of those

before you."^ That indicates that Mohammed
was a prophet to them but not to those who preceded them
And he said, "O People of the
in the knowledge of God.
Book, He shall not accept a deed of you unless ye fulfill the
Torah. "^ And again, "If there is any doubt concerning what I
who have gone
reveal unto thee, then ask those

thou didst." This indicates that
*Ez.
XX,
Idem
V,
33.
47.
'Sura
'Idem
II. .^8
and
XXXV,
ii6.
42.
who
received
He would
my Book
not have
before
command-
'Idem III, 44: LXI, 6.

'Idem IV, 31. 'Idem V,
^2.
the garden of WISDOM
id6:
ed him to ask concerning the Book had He annulled it. And

they say, "Lo, our Book abrogates your Book, just as your
Book abrogates the Book of Abraham," we reply, "That is not
if
true.
On
the contrary,
we uphold
the religion of our fatehr
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
sons and his house after him,' '"^ etc.

to the Children
Moses al-Kalim with the Torah
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
not constitute an abrogation.

Thus He obligated the Children of
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
Instance the unleavened bread, the shew

bread, the pressed grain, the Feast of Weeks, and other commands which were to be carried out in the Land of Syria, but
which they nevertheless observed forty years in the desert. They
to their Creator.
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
28b; Kiddushin 82a.
'Gen.
IT,
15.

of
Abraham we
read,
"Because Abraham has hearkened to
my
made
in-
my
voice and observed
107
God
Similarly,
charge.'"^
has
cumbent upon us in the days of the Messiah all that pertains to

sacrifices and other things, though there never appears again
that which was explained by the tongue of the prophet Ezekiel
concerning the offerings and the building of the Temple. And
unto the Messiah, according to the passage, "All the nations shall be gathered unto
"That was
it, the name of the Lord."^ When they say unto us
incumbent upon you in the time of Moses but not otherwise;
when other times came ye abrogated your Low and entered into
another", we reply, "Know that God commanded that all the
similarly, the gathering of all the nations
people should serve according to the Law and He permitted

to every people something which he forbade to others, and He
forbade to them something which He permitted to others, for
He knoweth what is best for His creatures and what is adapted
;
to them even as the skilled physician understands his patients,

and even more since the physician prohibits food and nourishto whomsoever he wishes, and permits them to whomsoever he wishes, and they dare not contradict him in anything,
because they yielded themselves up to him 'in good faith,
sincerity and justice, the more reason that the Creator, to
ment
nothing can be compared, who is above all comparison

or thing compared above the intelligent and the intelligible, understands the well-being of all His creatures; their
reckoning and their punishment are entirely in His hands.
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
Laws and become

Idem XXVI,
5-
Him, that we disobey not one of the Divine

as Holy Writ hath it, "They made me the
'Jer. Ill,
i?-
'
Ps.
CXLV,
9.
io8
my own
keeper of the vineyards but

kept."^
vineyard have I not

His creatures owe Him as He
wishes there is a very nice example A king
To
the service that
all
wishes and how He

required the services of the people of his city to build a palace.
:
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,
world and the abode of the future world. He therefore sends

prophets in every age and period that they might urge the
creatures to serve Him and do the good, and that they might
be a road-guide to righteousness. The one who was saved was
saved through his understanding; and the one who perished
full understanding.
It is incumbent, then, upon
every people to be led aright by what has been communicated
to them through revelation and to emulate their prophets, their
leaders and their regents.
Not one people remained without
a law, for all of them are from one Lord and unto Him they
perished with
all
return.
All call unto
every pious soul
is
the spirit returns unto

this subject with the
Him,
all
turn their faces unto Him, and
translated to
Him,
God who gave
as
it
it."=
is written,
We
mention of the world to come
"And
shall follow
in the
chap-
please God! since after the Messiah there

wiser.
nothing save that truly God knows better and
ter after this
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
must perforce answer not "ignorance" but "wisdom." This an'
Song of Songs
I, 6.
'
Eccl. XII,
7-

swer
suffices, for
wisdom
is
or replaced by something
give a
command
at the
109
never altered, changed, abrogated
God
else.
He
forbid that
should
hands of a prophet with signs, proofs,
miracles and extraordinary manifestations in the heavens, and
then should set about to abrogate and annul it. But it

to continually command whom He wishes and send
way
He
He
wishes to whomsoever
His possession and
in
wishes, since
His grasp.
all
proof that
is
His
whom
the worlds are
He
sends a pro-
phet to every people according to their language is found in this

passage of the Koran, "We sent a prophet only according to the
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
through which to be led aright, therefore he diretced them

were in need of it. And as for other people they had something to lead them aright. It is not proper to
contradict those who are of another reUgion since their irreligion and their punishment are not our concern but that of
the Praised and Exalted One. But it is our duty to fear and
reverence Him as He com.manded us in the Law which He delivered to our prophets. Through it the covenant was assumed
Law
to his law since they
by them and by
Thus spoke one
us, as
we have
of the learned
pointed out in this treatise.

of the
condemning the bigotry
"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,
nize forever, for
ignorant multitude are not cognizant of

blessed and exalted be
He
it."
Since the Creator
controls the record of
according to which they receive their deserts.

their
'
good and
Sura XIV,
4-
their evil deeds just as
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.
:
For every work God bringeth in judgment with every hidden

whether it be good or whether it be evil."^
Know my brother may God help us and thee to His favor
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
and servitude destroy us
us,
shall perish
as the Scriptures atthe nations, and the land of your
among
fathers shall
consume you."^ The nations do revile us, treat

us contemptuously and turn their hands against us,
so that we
stand
among them
shearer, even as
in speechless terror as the

is
it
"As the ewe
written,
shearers."^ Because of that the
Hebrew poet
"Oh how
sheep before the
dumb
is
before
its
cries,
I hope unto my God

See Rachel's children fleeced like sheep!
When
Wê are
it
a\dul exile cease
will this
sparrow
like the
until the bird
is
half
!"
hand of a child who plays with

the child has no compassion
in the
deadand
There are several poems on
that theme.
Hebrew poet com-
pares us to
"A sparrow bound
Who
And
thrusts
Give forth
An
to
its
About
to
the snares of death
"A sparrow captive

By child who lets it
In
fine,
'Eccl.
of child
terror-laden screech."
Arabian poet likens us
The
hand
here and thrusts it there,

laughs with glee to hear the bird
it
child
makes
held
flutter
this nis pleasure!"
they have no pity or compassion

upon us, for no one
XII, 13 and
14.
'Lev.
XXVI,
38.
Is.
LIII,
7.

sympathized with us
express
it,
in
our dire
iii
distress, or as the Scriptures
"For who hath compassion upon
thee,
Jerusalem,
who pities thee or turns aside to ask after thy well-being?"^

Our people bewailed their lot in extended threnodies, one of
which is the Book of Lamentations. All the prophets of blessed
memory gave expression to that sentiment in their writings.
Our prince David peace be upon him
prophesied in Mizmor
lAsaph the destruction of the Temple and the chastisement to

be meted out to the people "O God, nations enter into Thy
:
!"-
In every generation the sages of our people

uttered elegies too numerous for tomes to contain or memory
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
"Our years pass in poverty and contempt.

For light we hoped but our lot is shame and humiliation
Serfs rule over us in exile
Save,
Lord, for Thine
is
the power!
For Thy Name's sake, O Lord, show us

Lord, when will the wonders cease!
a propitious sign
Sheshech ruled o'er me, laying me prostrate

was captive taken by Seir, Greece and Persia
They scattered me through Elam, Meshech and Tyre
Also Ishmael slew and devastated
For years five hundred and fifty-nine.*

O Lord, when will the wonders cease !"
Another poem
of his
may God have mercy upon him has
these lines
' Ibn
Gebirol.
XV, 5. Ps. LXXIX, i.
Refer to Translator's Introduction to the Bustan.
^Jer.
*
112
"Wounded and crushed, beneath my load I sigh,

Despised and abject, outcast, trampled low;
How long, O Lord, shall of violence cry,
My heart dissolve with woe?

How many years without a gleam
Has
thralldom been our
With Ishmael
lot,
of light,
our portion pain
as a lion in his might,
And
Persia as an owl of darksome night,

Beset on either side, behold our plight
Betwixt the twain.
Wherefore wilt Thou forget us. Lord,

Mercy we crave
O, Lord, we hope in Thee alway.
Our King will save !"^
Lines from Rabbi Jehuda Hellewi
may
for
aye?
God have mercy
upon him
"My
My
oaks^ are wither'd
strength doth
fail
Calamity has o'ertaken me!

My way is hedg'd about!
Friends have ceas'd
Shepherds disappear'd,
And the wicked destroy
The vine of Samadar.
The wonderful secret
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
Loving kindness has vanished
Woe
I
unto
me
for I sojourn in
Meshech,
dwell in the tents of Kedar!"^
Translation bv Nina Davis, " Sonps of Exile by Hebrew Poets."

'According to Harkavy the "oaks" are probably the trees which were
at the entrance to the Temple, mentioned in Ezck. XL and XLI.
'Poems of Rabbi Jehudah Hallewi, edited by Harkavy; Vol. H, part 2,
*
number
17.
113
The number of such effusions is very great. Were it not that

we have firm confidence in the promises of God, were it not
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
for our firm conviction that
mony
we would have perished, yea every single one of us And

have we confidence in this word of God, "And yet
for all that, when they be in the land of their enemies I wlil
not cast them away neither will I abhor them to destroy them
Although we were beset by these terrible condiutterly."^
tions and intense sufferings we held fast to His Divine Law
and gave ear to His mandates, we had confidence in His covelost,
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
dealt falsely with
Thy
covenant."^'
And
fur-
thermore "Have we forgotten the Name of our God or spread

out our hands unto a strange god? Behold God may search into
this."3
Had any of the other nations been visited with a tenth
of a tenth, or even less of the misfortunes suffered by us from
the remote past down to the very present, they would abandon
whatever religious faith they possess, they would desert their
sects at short notice. Far be it from the Almighty Godlauded
:
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
hope we cherish day by day.
He
unto us in the time anticipated

by His prescience, the time ordained by His power and unshakable decree. Had our sins interfered with the fulfillment of the
promise God would have allowed for it as He is aware of our
feebleness in exile and our inability to carry out the Divine
By my life, it is our duty to be more circumspect than
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
lating to the Sabbath, circumcision, Passover, the menses,
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
how the prophets reproached them,

punishment that was thereafter visited upon
them, hastening the ruin of the Temple and of the whole country.
Truly He hath visited our nation with the full measure of
calamities, as it is written, "For she hath taken double from the
of Zion are haughty,"^
and the
terrible
How many
Lord
for all her sins."^
Him
only with innumerable transgressions, disobedience, rob-
bery, guile, wrath and bloodshed
of the other nations served
But we recognize
that the Creator has imposed greater responsibilities
full
well
upon us
than upon others, and tliat He deals with us more severely

than with them. Our punishment 'He determines, theirs not.
In this manner God shows His love for us, by this means does
He
us, as we have explained in the

Our Law and their Law unite in
ennoble
chapter.
early part of this

testifying to that.
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
swore unto thy fathers Abraham, Isaac and

by means of an illustration.
An expert physician visiting two patients observes that one
of them is on the point of death, but the other has a firm hold
on life and there is every reason to believe that he will recover.
The physician says to their relatives
"Keep this one warm.
thee and as
Jacob. "^
We
shall explain that
Let him eat only a
specific kind of food
and drink, only a spe-
kind of liquid and carefully weighed. Let him not take

Êx. XX, 14. 'Idem, IS. Is. Ill, 16. 'Idem, XL, 2.
cific
''Deut.
XXIX,
9,
12.

too freely of food or drink." He here
whom he expects to recover. Then he
patient do just as he pleases: eat what
what he pleases, irregardless of weight,
115
refers to the patient
adds, "Let the other

he pleases and drink
and withhold nothing
because his case is hopeless. Thus God

exalted above any comparison has forfar
is
sure
who to be
bidden us much in the way of food, drink, garments, marriage
and other things, but did not in like manner restrict other na-
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
the nations of the earth.
Since
true."*
strict
Therefore
regards
this present
know from among

visit
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-
incumter than the boy what is for his good. It is therefore

bent upon us to accept His chastisement cheerfully that ours
may be the reward. He imposes severe penalties upon us in
make our portion beautiful, for it is written, "Whomtherefore pray

soever the Lord loveth he chastiseth."''
God to cause both of us to be of His pious ones, His beloved
order to
We
prophets, His regents and His favorites, that
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
other, each state being loftier,
The proof
the one preceding.^

inally a
erals
man
more exalted and nobler than

thereof
is
the following.
exists not in actuality but only potentially in
and plants and
Then God
later appears as
semen
Origmin-
in the loins of his
drop of semen, from the

loins of his father to the womb where a natural force, bestowed
by the Universal Soul, unites with him. That force, called
growth, causes him to develop in the blood of the courses
For after
until the drop of semen finally becomes a foetus.
the semen is in the womb a quantity of coagulated blood is
parent.
carries him, as a
gradually formed with the aid of the All-Wise and Omnipotent

One. This blood rolls together and becomes flesh and bone.
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?
and pain, and enables him to find pleasure in rest, sleep

mateand nutriment. The blood which served as constructive
it from
suck
may
the
child
that
God
palatable
by
made
rial, is
fatigue
the breasts.
greasy.
Not
It
not oversweet, loathsome, sour, salty or

its ingredients is unpleasant: 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
endowed with another
is
faculty of speech.
He
force
by the Universal Soul,the
utters words, at
first
with
difficulty,
ad-
vancing step by step and according to the manner and method

upon
of the first two powers, growth and sensation. He walks
and drinks, speaks, learns to write and to read,

and commits to memory what he can until he attains puberty.
Then comes the faculty of understanding, in every way superior to the first three powers. He distinguishes good from
civil.
evil, and is duty bound to learn the laws religious and
He continues to develop along these lines until he becomes a
his feet, eats
From that time on up to bis fortieth year

understanding and knowledge. Some time between
his fiftieth and sixtieth years he is endowed with the force of
spirituality, the richest and most complete of the emanatory
man
of thirty years.
he gains
in
Finally there occurs his translation at the moment

pre-ordained by God. He brings him to the Dwelling of the
other world, to happiness or to misery, which ever his conduct has earned for him in this world. All the pleasures of
this world when compared with those of the Future World are
forces.2
not as much as a drop of water compared to the whole sea. In

manner, the foetus's pleasure in the womb of its mother
like
not as
is
much
of this world.
perfectly clear,
each
loftier
one hundred million pleasures

Consequently what we have stated above is
that God takes man from one state to another,
as a kirat^ to the
than the other, and that the
last is a state loftier,
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
a gradation higher, a degree nobler than this world in every

beyond definition and description. Since that is so,
respect,
men
are ignorant of the nature of the A.fter-Hfe and cannot

They are
it, for they are accustomed to this world.
conceive
which is ignorant of the appearance of the world

accustomed to imprisonment in the womb. Suppose
we could ask the foetus the appearance of the world the foetus
being accustomed to the womb in the abdomen of its mother
"Which dost thou prefer, to remain where thou art, or to go
forth to a very spacious place of ampler atmosphere, where
blow the wild winds and the gentle zephyrs of the world?
Therein are foods of divers savors, garments of every color,
marriage, wine, covers and cushions, sun, moon, stars, minerals and animals, not to mention a host of other desirable
things."
The foetus, surprised at our speech, would answer,
"Far be it from me! I prefer my present habitation, seeing
that it provides more repose and better shelter than all you
have mentioned. For I am where heat, cold, wind and rain
cannot reach me." Were it possible, my brother, for us to
talk thus with the foetus we could listen to its answer and ac-
like the foetus
since
it is
cept
explanation out of consideration for
its
this earthly dwelling

tellect
is
and
all
that
is
therein,
its
ignorance of
and because
too limited to conceive the world.
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
you in His Paradise wherein is that which delights the soul

and pleases the eye." men were ignorant of the other life be-
for
cause of their inability to conceive

happiness
in this earthlv dwellin<T.
ures are torment and

limited
it
its
it.
They
health illness.
its
pleas-
That was due to their
knowledge of the world. Eat only

make light of what it values.
gives and
desired eternal
not knowing that
a morsel of wTiat
Look upon
its
powerful as contemptible. One

of the pious, ridiculing this world, exclaimed: "Fie upon it!
wealthy as insignificant and
its
119
honey comes from a bee.

comes from a worm.
fragrant perfume musk comes from a beast.
discharging
agreeable thing sexual intercourse
sweetest eatable
Its
Its
material for garments
finest
most
most
Its
silk
Its
is
urine
like
from the bladder." In fine, my brother, if we wish to keep in

good health we must retire regularly to an unoccupied spot and
purge ourselves of this wôrld.
Men's ignorance of the Future World is indeed excusable,
for in the search after knowledge we reach impassable limits.
This is shown by the fact that God made men moderate in
every respect. Note his body. It is not unwieldy like that o
the elephant, the camel, the rhinoceros or other huge unwieldy
animals.
His prehensiles are not like theirs his are not like
:
a canine tooth, a claw, a talon, a hoof or a quadruped's foot.
Neither
he like the smaller animals and reptiles, but

symmetry in moderation.
is
is
creature of the most perfect
Likewise,
God
did not
make
his soul actually like that of
the angels or like the souls of brutes, but the
these two extremes.
mechanism.
As
Finally there
is
medium between
the moderation of his
for the sense of sight, he can see
and under-
near when its form and color are revealed

by light: for when light vanishes color cannot be seen in the
darkness. Likewise, the sense of hearing: he hears that which
stand only what
is
is
near and gentle but with
terrible, as for instance the
difficulty that
motion
derbolts or any frightful sound.
And
the walking of the ant because of

sense of touch
treme heat or
he
is
which
is
distant or
of the celestial spheres, thun-
its
likewise, he cannot hear

lightness.^
not able to touch
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
Likewise, his foods are moderate.
cannot eat
thorns, fruit stones, dry grasses or nauseating food or drink
nauseating water, after the manner of brutes

eat
wood
as
worms
do.
All his necessities are
gree and manner.
^The mall musk
deer.
'Anthropologic,
p.
112.
neither can he
moderate
in de-
I20
When
know
this is
all
we can show
clear,
or comprehend what
tures refer to this matter in
Holy
Moses al-KaHm:
to
man cannot
behold
Me
that he also cannot
beyond his power.^ The Scripthe words addressed by the Most
is
"Thou
and
live."^
canst not see
One
my
face, for
commentators
of the
explains the passage thus, "It is impossible for thee to gaze

my essence, for mortal cannot see me and Hve."
upon
Furthermore, the senses cannot attain a higher power to

measure of power than that which God has meted out to
them. The faculty of speech does not trespass upon the functhe
tion of the faculty of hearing,
and hearing not upon smell, touch,

This rule applies to all the faculties. The sources
of taste are limited to nine sweetness, bitterness, acidity, saltior taste.3
ness,
greasiness, pungency, astringency, vileness and purity.

There are alo many secondary tastes which no one but God
can enumerate.
The
ited to ten
may be
hard or
they
soft,
characteristics of tangible things are lim-
hot or cold, wet or dry, heavy or light,
rough or smooth.
Things
visible
can have six
colors: white, black, red, green, yellow and blue.

And likewise things with regard to odor are either sweet-smelling or
ill-smelling.
much
Sounds are
practically limitless in
as the utterances of
men vary according
of the Arabs, the Barbarian, the
number,
inas-
to the dialects
Hindoo, the Persian and oth-
ers; according to the sounds emitted by the different species

of animals, birds and reptiles; the sounds of thunder and
of
the blowing winds and the like; the sounds of trumpets, of
cymbals, of the bare knees when knocked together, the sound

caused by striking something earthy against something metallic, the roaring of the seas, the sounds
of the floods and of the
rains, and others which cannot be numbered except
by the One
who
called
ceptor,
them
may His
into existence their Creator and their InGlory be magnified !*
Thus it is clear that those who attempt to describe the

future world have no conception of its qualities or of the magnitude of its measure because their understanding is too feeble
and their judgment inadequate for the purpose. To that world
God
translates the deserving, thus liberating them from this

' Ex.
XXXIII, 20. " Anthropologic f
t,
38
o
Idem, p. 26.
Ânthrofolflgie, pp. Ill, 1J2.
'

world with
rows,
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
did not create evil,
He
Himself declares in His perspicuous Book, "God saw all that

He had made and behold it was very good." Evil, then, not
being in the scheme of creation was originated by the descendtreat
ants of Adam who concocted and practiced it. We shall
that subject in part.
Know,
His
Spirit
brother,may God strengthen both of us through
! that
evil
originated with the creatures of the Crea-
tor, despite the assertion of the
prophets,
"He maketh
peace
Lord who doeth all these things."

We shall explain the matter, in so far as we are familiar with
it_with the aid of knowledge we have acquired from others
by the favor of the Creator Praise to Him !and by His
goodness to us. For if we subject God's creations to a thorough examination we find them all good, notwithstanding many
day,
of them are mutually opposed, as for instance, night and
poverty,
and
wealth
death,
life
and
darkness,
and
brightness
His unity and His wisdom are demonstrated by the fact
etc.
and createth
that
is
He
evil, I
am
the
creates things and their contraries.
not creating
evil,
That, however,
although every person not versed
in phil-
osophy thinks that death, poverty, darkness, etc., are evils.

That is due to the very little exercise he has had in the subtle
As for death, it is unmixed good and divine wissciences.
dom, as we have partially pointed out in the chapter entitled,

"Confidence in God." Poverty* cannot be evil but good, although those of its advantages which are hidden from us are
much more numerous than those which the Creator has revealed.
He made His servants poor because He found this
state more beneficial and more suitable for them, even if it
shocks them.
Among
other advantages of poverty
is
that His
Him, humble themselves

does not cease from their mouths
followers are constantly in need of
before
*
Him, and His
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;
by night free from being overwhelmed

with care in times of dread; from dissipating their intellectual
energy in the effort to hold on to wealth from anxiously watching the changes in the prices of goods, whether they have become cheap or dear free from guarding the wares in the storehouses, and all other things on land and sea. Concerning that
matter one of the learned remarks, "Let us take our flight to
God from dissipating our lives." When he v;as asked to what
he had reference, he answered, "Heaping up wealth," Also the
waymen from
pilfering
sages of blessed
memory
say,
"He
that increaseth wealth in-
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."^
and their Return, and are indifferent to the possessions of the

The reward for this is their tranquility. It therefore
rich.
often happens that God forgives them great sins which they
have committed. It thus comes to pass, also, that through
God's favor they are punished in this world as such is preferIf they have comable to punishment in the Future World.
mitted no sin they are indeed fortunate.
God
visits
them with
world and to discipline them in what

is nobler, loftier and more exalted than all the wealth of the
Only upon his beloved ones and his saints does He
world.
trials to test
bring
He
them
trials, as
correcteth
Thus
it
is
it
;"-
in this
written, "For whomsoever the Lord loveth

and again, "The Lord tryeth tb.c righteous."*
is
clear that poverty
fessedly far
more
^Pirke Aboth
is
not
evil.
This subject
esoteric than exoteric.
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
the stars that shine by night.

of their Creator's
and pure philosophy, and
clear
recognizes the measure
wisdom and grandeur

is
is
in
possession of a
exceptionally intelligent, es-
pecially in regard to those matters
which we have
treated in the chapter entitled, "Confidence in God,"
wise
partially-
And
like-
time consisted wholly of day the bodies of living beings
if
would undoubtedly break down under the strain of trouble,

fatigue and labor which are connected with the prolongation
of time, since under such circumstances there would be no
repose or tranquility.
"When
Sleep
is
called repose, for the Bible says,
Night thus becomes a good

life and its annihilaPovtion, for the soul merely abandons the use of the body,^
erty is the absence of wealth. Night is the absence of the light
of the sun the latter sets beneath the earth, and the shadow of
the earth darkens the atmosphere.^ All this refers to the aforementioned noble mysteries and wondrous facts comprehended
only by God. Whomsoever He favors He endows with some
knowledge of these matters. Such favored ones v.'ere the
thing.
slept, I
had repose,"^
Assuredly death
is
not the loss of
prophets and after them the heirs of their learning.

Thus it is clear that evil was not created by God, but was
brought into
this
world by the sons of Adam.
abled them to enjoy
all
manner
When God
en-
of blessings they used these
blessings for improper purposes and placed
them where they
did not belong, thereby changing the blessing into an evil.

For instance, God gave man the power to speak of His glory
and of His positive and negative commands, read His Book

which He wrote with His own Hand, discourse on that which
can benefit him, and the like, or as a pious man expressed it,
"God
mercifully designed that speech should bring
and silence bring him peace." But if after receiving

ing he utters deceitful words, falsehoods, calumnies,
'
'
Job
Pi opacdeutik,
III, 14.
JVeltseele, p. 102.
p.
57; Anthropologie,
p.
179.
man
profit
this blessfrivolities,
124
contumely, abuse and villification of men, his speech becomes

wholly evil.
Similarly, he does violence with his hands and
also misuses his other senses. Especially is this the case with
the ability to have sexual connection with which God endowed
man for the perpetuation of the human form and the preser-
human
In His code He enjoins men to

by uniting with a chaste woman, such
as our religion permits, by means of a marriage contract, in
the presence of witnesses and with the utmost publicity. When
he cohabits under conditions other than these he commits fornication and his act becomes evil. This holds good even in the
matter of eating and drinking. When a man indulges therein
beyond his needs and not in proper time it brings upon him
pain, aches, swellings and dropsy, and eventually becomes the
cause of his death. That is wholly evil. And, likewise, all
other things, even fire. When he does not use its light he is
benefited with what is baked and cooked by means of it. But
if he applies the flame too long to things he sets fire to them
unnecessarily and without profit.
That becomes evil. It is
thus with all existing things.
When he makes use of them
for improper purposes and leaves them where they do not bevation of the
species.
legalize this intercourse
long, they
This
stows
is
become
evil.
the case even with knowledge.
upon one
it becomes
for
it
whom
it
When
was not intended
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
for idolatry, for
fit
it
is
is
as culpable as
if
he had planted a grove
"Thou shalt not plant unto thee

trees."^
Through such a disciple evil
written,
a grove of any kind of
and wickedness are brought into the world, for he explains

what he does not understand, busies himself with what he docs
not know, blunders about in darkness and goes astray. On his
account God brings calamities upon the people of this world,
as thou hast learnt from the story of Jereboam, son of Nebat,
concerning whom it is written, "For the sin of Jereboam
^Deiit.
XVI,
21.

wherein he sinned and caused Israel to
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
wide world worse than that deed,
"The sword cometh upon the world because

teaches
of the perversion of justice and because of the one who
If
a law of the Tgrah not according to the accepted decision."
this disciple is leader of the congregation and does not know
what should be sanctified, then woe unto him and greater woe
unto the one who set him up as guide for the sages say, "If
it is
a man officiates at the reading desk and makes a mistake,
for the sages say,
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
:
one he represents are regarded
in the
same
The precentor should be God-fearing,

comprehension, thorough and
fully
duties connected with his office
light."
scholarly,
competent to
quick of
all the
fulfill
to pray, ask forgiveness, ex-
and glorify God, proclaim His Unity, and sanctify

His Name and besides that explain the language the meaning of words and metaphors, and accurate reading. His age
should be twenty years or upwards and he should know how
to argue in the Law, and be acquainted with its inner meaning,
And it is further necesits commentaries and its subtleties.
sary that he should be pious and upright, and free from any
bodily defect. But if a man without these qualities goes prehort, praise
;
sumptiously before the ark, Scripture says concerning him,

even though his voice be pleasant, "Mine inheritance has beIt giveth forth its voice
hate it."^ The sages of blessed
memory say this refers to the congregation that sends down
This applies even
before, the ark a precentor who is unfit.
when his voice is pleasant. For sometimes conceit gets the
come
like a lion in the wilderness.
against
me:
therefore do
upper hand of such a precentor and he says things which are

improper, and thus removes Israel afar from their Father in
Heaven. If the precentor is a youth possessing all the qualI Kings XVI,
21.
'Jer. XIT.
8.
126
ities we have mentioned, or is an adult whose house is fi'ce

from transgression and whose youth was becoming no evil
report concerning his early years having gone forth against
him and people do not speak ill of him, is loved by God
and desired by men, his prayer is heard before the Throne
of Glory and renders Israel acceptable to their Father in
Heaven. He must be beloved if the Holy One blessed be He
is
to lend a favorable ear to his entreaties.
And likewise the Jewish community that appoints a man as

judge must see to it that he possesses all these good qualities,
and in addition be competent to investigate and also knov/
forty-nine reasons for the pure and the impure,^ together with
the other qualities that the sages note in scholars. And similarly the seven qualities which the sages mention in regard to
and the ways of peace and the ways of the scholarthem mean in effect that he should fulfill the injunction,
"Perfect shalt thou be with the Lord thy God."^ The chief of
all qualities, the first and the foremost, is the fear of Heaven,
as it is written, "The beginning of wisdom is the fear of the
disciples
all
of
Lord."*
more
detailed explanation of the qualities every precentor
should possess occurs
in
the rabbinical writings.
We
a clear exposition of the subject with the help of
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
benefit thereby, please

:
"
time he
is twentv vears old.'

have found the following in the Responses: "If a city
in Israel has no one experienced in descending before the ark
except one man who is ofttimes busy with his own work, but
there are some youths of eighteen or seventeen, whose beards
are not vet full, what is to be done? They may be appointed
precentors to discharge the dutv of the people so that none of
the prayers need be omitted. Hence we see that the statement
of the sages to the effect that if a man has a full beard he can
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
though ordinarily he could not
the masses.
But
it
is
years and one day or
quite proper to have a 3ôuth of thirteen

more ofBciate when it is impossible to
secure someone older."
We have found also the following in the Responses "If the

sexton of the congregation is to act as precentor, this fact is
announced, perchance some one else can officiate instead of
him. When this procedure is adopted and they put another in
one who will cause Israel to be favored by their
his place
Father in Heaven, it is imperative that this man be pious, upIf he is not
rio-ht and without anv bodilv defect whatsoever.
such, concerning him the Scriptures say, 'Mine inheritance has
:
become unto me
as a lion in the forest.
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
necessary that the precentor should have the qualities specified

above. Rabbi Judah says, 'A man with a large family withtoil in the field, but whose house is
from transgression, who has reached his majority and
whose youth has been proper, may humbly say the blessing
and bring the people into favor.' What is meant by the expression 'whose youth has been proper?' Abayah says, 'It means
that nothing disreputable is said about his character as a youth.*
Since it is not necessary to announce who he is, so much the
out means and obliged to
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
the congregation wishes to have as precentor
before the ark a
man who
not thoroughly conversant with
is
has a melodious voice, and there happens to

be present also a scholar who is an adept in the Law but whose
voice is not melodious, which takes precedence the scholar
the
Law
who
but
versed
in the
Law
or he with the melodious voice
who
is
not
an adept and who occasionally makes incorrect statements?

Rabbi says, 'The scholar who is an adept in the Law takes
precedence but if he wishes another to take his place then he
should select the one whose voice is melodious, provided that
he knows that the latter will make no mistake in the service;
otherwise the scholar must officiate.' From all this we learn
that whenever the sexton is fit they send him down before the
;
ark as the precentor
who
shall find favor for Israel in the eyes
of their Heavenly Father.
The congregation may
replace
him
only with some one who possesses all his good qualities. We
do not send down before the ark as precentors beardless youths
under twenty years
And even
of age.
in case of a
has reached his majority but does not understand
all
man who
connected
office, the same rule holds good.

This holds good all
more if there is at hand some one superior to him, an aged
man more versed in the Law% for the former is not an adept.
with the
the
Especially does this proviso obtain in the case of one who is

given to incorrect statements or who has a bad reputation
they do not send him down before the ark for all these reasons.
Wherever there
one
else
is
is
a sexton fully qualified to
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
not duly bound

to carry out an ordinance cannot discharge the duty of the
say, "This
masses.'
is
the general rule,
is
"
Thus, my noble brother, may God direct thee in the right

thou clearly understandest the substance of what the
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.
sent into the presence of God. He should be a person twenty

years old or more and thoroughly conversant with the Law,
its reasons and subtleties.
Whatever he learns is to intensify
his
reverence for God.
If
of the above exce,Uencies
it
and
is
clear that he has acquired all
his fruits
show themselves de-
and excellent such as the Scripture speaks of, "the

fruit of the tree of life"^
then he is worthy to be the leader.
There is every reason to expect that he will be successful that
sirable
the necessities of the congregation will through him receive

favorable attention, according to the word of the sages, "We
gain merit through the meritorious," and conversely, "blame
through the blameworthy."
If he fears God and stands in awe

Him, the Holy One decides the affairs of the community at
his hands, bestows upon him whatever he desires, and carries
out his requests, even as the saint declared, "The pleasure of
of
fear Him He doeth."'

It is highly desirable that
brother, belong to this class. May God enable thee
to attain righteousness, and in His mercy and beneficence keep
thee afar from iniquity.
those
who
thou,
my
The man who bestows knowledge upon one unworthy of it

condemned by the learned in unmeasured terms.' They
compare him to the fornicator who deposits the sperma homis
where it should not abide. But the punishment of one who

squanders knowledge is greater. For the one who deposits the
inis
semen where it should not abide brings forth a corporeal being

who becomes a worthless fellow known as a bastard. But he
who deposits knowledge in one unworthy of it brings forth a
spiritual form, wastes that knowledge and injures philosophy,
seeing that that spiritual form becomes satanic. For thus the
wise have said, "Do not bestow knowledge upon those unworthy of it, lest ye do violence to it and withhold it not from
those worthy of it, lest ye do violence to them."*
;
'^
'
Gen.
Cf.
II, 9.
'
Ps.
CXLV,
Le Guide dcs Egar^s,
19
p.
127, note. *
Mibhar Hapeninim,
p. 6.
130
The arguments advanced enable

stand that
but
man
not the Creator
it is
that
is
the cause of
us, then, to
dearly under-
blessed and exalted be
evil.
God
created
all
purtenances for good but he makes use of them for

poses and thus becomes wicked. From the passage,
pur-
evil
"He creman but
we are to infer that He creates evil

for the expression "ra' " is used adjectively, as for
ates evil (ra')"^
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,
the object thereof
touched should see to
who
are punished, as
it
it
is
that they are

is
written,
that those
who
are un-
warned through those
"And
those
who
are
left
no more act presumptiously."*

And if someone asks, "Why did He create serpents and rapacious beasts, which are evil?" we answer that in that act there
on the contrary, they benefit man in
is nothing detrimental
various ways and besides, most of them are afraid of him. Of
the manifest benefits we instance the consumption of beasts of
prey to satisfy the demands of the stomach. Then there is
death prevailing on the face of the earth were it not that it
shall
hear and
fear,
and
shall
Is.
XLV.
7.
*Lcv. XVIII,
*I Kings
26, 28.
XTV.
to.
'Deut. XIX,
20.
131
and reduces places to ruin there would ensue

all the order would become destroyed.
Similarly, God placed poison in the corners of the mouths of
serpents to enable them to secure their food. It is also useful
in compounding powerful treacle for expelling poisons from
changes
life
plague and disease, and
the bodies of
human
beings.
The learned
physicians speak of
Likewise, the beasts of prey. God placed

them in the 'world as his troops to be let loose against those
this in their
works.
that rebel against him, just as
and
He
his people.
He
threatened to
Pharaoh
them loose against our
did in the case of

let
who had rebelled against Him, as we read, "And I shall

send against you the beasts of the field ;"^ and furthermore,
"Thus saith the Lord, Verily have I sent my four severe penalThey are his
ties sword, famine, pestilence and wild beasts."^
troops whom he brought into the world for a good purpose
people
that they
that evil
may become righteous. Thus

was not of God's making.
it is
my
clear,
brother,
Neither did falsehood originate with God. Concerning that

"We find that God created everything in His
world except the quality oi falsehood for the sons of man dethe sages say,
The majority of evils and sins follow in

from it issue sore calamities. It is the
origin and source of most of them. Thou hast learnt how God
blamed the hars for persisting in their lies to the extent of
denying Him. He says, "They have belied the Lord, and have
in the heart."
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,
"Because of falsehood (shav) did
children, reproof they did not accept."^
smite your
The prophets
of false-
hood are likewise rebuked in a number of passages. Falsehood

also became one of the aggregate causes of the destruction of
the Temple, as we read, "Go about the streets of Jerusalem and
see
...
if
ye can find a
man
that seeketh the
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
Should some one ask,
does
God
create the unright-
advance that they will prefer

disobedience to His service, will oppress His servants and
work havoc on His earth?' we answer that theology gives a
number of reasons. One is that God created the wicked to be
eous, seeing that
and make choice of

Thus they injure themselves the blame rests
upon themselves not upon God, as we read, "From your own
hands has this come upon you ;"^ "As for their way, upon their
own head I have placed it, saith the Lord God,"^ in order to
make manifest His wisdom. He created the disobedient that
useful, but they disdained their usefulness
disobedience.
one may understand the excellence of the virtuous, that the

obedient may be distinguished irom the disobedient, and that
man may take warning from the condition of both of them
emulate the obedient and eschew the way of the disobedient.
Another reason is that by means of the wicked ?Ie tests His
mundane dwelling, as the sages of blessed

"The wicked punisheth the wicked, and the Lord
pious servants in this
memory
say,
Finally there are various reasons
punisheth both of them."
why He is long suffering with them during their life time.

One is that people may not say that had not God hastened to
mete out punishment to a certain man but granted him a respite he surely would have repented and acted righteously. By
granting him a respite God silences their apologies and reproaches. There is another reason. If a man hastens to wreak
vengeance upon his enemy it is because he fears that the latter may die, become poor or that he will flee from him to anall this for himself, and therefore is
and with dispatch and grants no reis otherwise with God, for He is free from such
qualities.
He does not fear death or poverty and is not anxiously concerned about the flight and escape of the one who
rebels against Him since that man is in His hand and power,
other country; or he fears
prompted to
spite.
But it
act hastily
as
it
written, "If a
is
man
hide himself in secret places shall I
not see him? saith the Lord."^
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
from Thy presence? If I ascend into the heavens,

if I make my bed in Sheol, behold Thou art
there. Were I to take the wings of the dawn and alight in the
uttermost parts of the sea, even there Thy hand would lead me
and Thy right hand hold me. If I sav, Surely darkness shall
cover me, the night becomes light about me. Yea, the darkness
hideth not from Thee, but the night shineth as the day darkness and light are alike unto Thee."^ And it is further written,
"If they hide themselves from my sight in the bottom of the
sea, even there will I command the serpent to bite them."^
Verily when man does right or wrong he benefits or injures
not God, but himself, for it is written, "If thou be wise, thou
art wise for thyself but if thou scornest thou alone shalt bear
And it is further
it."^ i. e., thou shalt bear thine own iniquity.
written, "If thou sinnest what dost thou against Him or if thy
If
transgressions be multiplied, what dost thou unto Him?
thou be righteous what givest thou Him or what receiveth He
of thy hand? Thy wickedness may hurt a man as thou art;
and thy righteousness may profit the son of Man."*
shall I flee
Thou
art there
In this connection a pious
man
uttered a beautiful senti-
ment: "God created the wicked that He might manifest His

generosity in pardoning them and in favoring them with forgiveness
ness and
for
He
all
manner
takes pleasure in beneficence, grace, forgiveof kindness.
The wicked, however, are
and are therefore delivered over

to severe punishment.
All this accords with what the saint
declared when describing God, "He is merciful, forgiving iniquity, and does not wantonly destroy,"'*
His prophets said,
too foolish to appreciate
"Who
is
like
this
unto Thee bearing with iniquity, forgiving the
transgression of the remnant of His inheritance?"

self says,
"For
the
Lord am
righteous,
I will
God Him-
not keep anger
We mention this because it is a beautiful utterance.

Assuredly He did not form us that we should turn against Him
but to have full confidence in Him.
(Lacuna)
.
iorever."^
seeing that
iPs.
*Job.
He
is
CXXXIX, 7, 12.
'Amos IX,
XXXV, 6, 8. 'Ps. LXXVIII,
'Jer. Ill, 12.
able to act without anyone's interference.
3.
38.
'
Prov. IX,
12.
'Micah VII, i&
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."^
translated from this world not lacking in knowl-
edge and good works, agreeable qualities, pure morals, proper

religious tenets, piety and chastity, has earned for himself the
Dwelling of Reward and Life Eternal. One of the learned
says, "In this world precedence is given to the generous; in
the world to come, to the righteous." Such a one is like the
newborn infant which appears in the breath of this world with
But one who
limbs, organs and mechanism all complete.
leaves this world in a state of imperfection, ignorance and sinfulness
is
unworthy to share
serves severe punishment.
Future and debe likened to a newborn
in the bliss of the
He may
from its mother's womb with organs, limbs

and senses that are defective.^ And even if this were to the
infant that appears
extent of only a single

perfect in this world.
"Let
me
member
it
Similarly,
could not
it
make
that
member
avails not the sinner to cry,
return to the world that I may act righteously."^

brother,
may God help us both to attain His
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
For her purposes
He
furnished
limbs, external and internal.
He
it
with
fashioned
all its
it
organs and
for her like a
populous city, she being like a monarch with absolute authority

over all in the city not a single person therein disregards what
she commands or what she forbids.* She is disciplined in the
term of her residence in the body, which term her Creator has
pre-ordained and at the expiration of which He sees fit to
translate her to His glorious Dwelling. She is translated either
happy or unhappy, according to her deserts. It is her duty to
'Dan. IX, i8.

* Anthropologie, p.
Koheleth Rnbbah, Parasha i, sect.
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
"Lord who shall abide in Thy

holy mount? He that walk-
place?'"'
shall dwell in
Thy
eth and worketh righteously and speaketh the truth in his heart.
He
that neither backbiteth with his tongue nor doeth evil to
;"'
"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."^
The illustrious and authoritative prince, Moses our master,

made frequent reference to future reward and punishment. Had
there not been so few in his generation capable of grasping it
he surely would have unveiled the matter. Besides, the people
were unrighteous of heart for as thou hast learnt, God did not
Moses,
suffer any of them to remain save Joshua and Caleb.
however, made frequent allusion to the subject "The Lord
;
Ânthropologic,
p.
LXIV. 4.
Ms. XXXIII,
*Ps.
'Is.
17.
97.
"Idem,
XXXI,
p.
20.
"Dan. XII,
3.
102; Weltseelc, pp. 89, loi.
"Idem XXIV,
'
Zech.
Ill,
7.
3.
'Idem XV.
136
commanded us to do all these statutes for our good throughcat

our days, to keep us alive even as this day."^ And in many
places it is said, "In order that you may live and it may be \9ell
with you."^ Furthermore, "In order that it may be well with
thee and that thou mayest prolong thy days ;"^ "In order that
thy days
may be
prolonged;"* "In order that your days and

may be multiplied."'^ When he speaks
the days of your children

of prolonged
life
he includes the eternal
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
but for the most part it consists of wondrous mysteries

comprehensible only by the wise who are few in number, although even in the generation of Moses our master there were
people of rationality and intellect, judgment and knowledge.
face,
To that the Book refers in the passage, "Darda^ represents the

men of the generation of the wilderness who were men of science,"^ for in that generation were Bezale], Ohaliab and men
them but then they were few and moreover of various degrees according to their endowments.
like
The prophets also refer to the Future Life in passages which

cannot be comprehended offhand. The like often occurs in
the veracious traditions.
We
cite
the following: "All of the
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
Future World there is neither eating nor drinking, but the

sit with crowns upon their heads and derive pleasure from
the radiance of the Shechinah, as it is written, 'And they saw
pious
'Idem V, 30. 'Idem XXII, 7- * Idem XI, 21.

'Ex. XXXII, 34- 'Dent. XXXII, 34.
*A wise man, one of the sons of Zerah ben Jehudah I Kings V,
"Vayikra Rabbah, Parashah 9, sect. I.
'Dcut. VI,
Deut. XI,
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
for the wicked, the rebellious, those
turn
against the Lord, His prophets. His saints, and His God-fear-
who turn back from the path which leads to good

abandon commendable habits and follow ruinous ones,
such as we have mentioned in the explanation of man in the
second chapter of this book and are under the sway of accuing men,
v.'orks,
mulated ignorance
the light of their soul gives
way
to dark-
and the beauty of their soul becomes obscured. She can

not raise herself because of the weight of her burdens. She is like
unto an uneven, dusty looking mirror which does not yield to
the polisher. Culture in nowise benefits her. In this world such
exist in blindness, and in darkness do they wander about, according to the word of the prophets, "The wicked are silent in
darkness ;"- "They feel about in darkness, there is nq. Hght ;"^
ness,
darkness he goes, and with darkIn the other world they are in an
ex'êedingly base condition, in an extremely vile dwelling, i;f a
most deplorable state, as it is written, "And they shall go forth
"In darkness he comes and
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
the fate of the
lost, in
so far as
we
are able to dwell
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.
"
'Job. XII, 25.
Idem XXX,
33.
'Eccl.
VI,
4-
Is.
LXVI,
24.
138
these hints, based on the knowledge vouchsafed unto us by

God and that which we have acquired from others. For as
we have not given expression in this book

word on our own authority and have not put forth
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
finished, with the help of
Nathanel bar Rabbi Fayyumi wrote

'Prov.
II,
6.
it.
God,
just as
Rabbi
TABLE
139
TABLE
Showing- the corresponding paginations
of
the
English
translation and the Arabic text.

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
"î,
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
account of the distance of the author from a centre of

many references could not be verified. Professor
Theological Seminary, has kindly
J. A. Jofifa, of the Jewish
supplied them.
On
learning,
P. 19,
P. 20,
X, sect
Conf. Midrash R. Gen., parashah

86.
Kel. i, 2, 3, 4.
sect. 6.
Mid. Shir Hashirim, parashah
Conf. Yerushal. Pesachim, chap.
Lev. R. ch. xxxii, sect. 5.
i,
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.
Rashi to Chullin 5a (last line but one).

24, see Talmud Shabbath i3Sa. See Talm. Chagigah 12b.
26, Lev. xxiii, 15. Ps. cxix, 164.
30, Tal. Berachoth, 28b.
Tal. Succah, 48a.
51, Lev. xii, 3.
32, Ber. I, 1-2. Meg., 21b. R. H., 32a.
Tan. to Yethro; Yalkut to Prov. xxii,
37, Prov. xii, 2.
23,
Aboth L
P.
P.
P.
P.
20.
2.
38, Tal. Maccoth, 23a.

47, Pes., 54a.
Ps. civ, 24.
Talm. San., 92a.

48, I Sam. ii, 3.
49, see Tal. Kethuboth, 66b; Taanit, ga; B. B., lo-ii; Pesikta Ber.
xiv, 22. Ber. 17a; Shab. 31b. Pes., 49b.
P. so, Cf. Tal. Gittin, 43a. Tal Horayoth, 13b.
P. 51, Ber., 6a.
P. 52, Kid., 40a. Ber., 4oa-b. Idem, 31b. Cf. Yeb., 63b. Cf. Er., 13b.
P. 53, Aboth de Rabbi Nathan, ch. 28.
Cf. Kethuboth, 67b; where both opinions a:e
P. 57, Cf. Ber., 17a.
represented.
P. 58, Cf. Baba Bathra, loa. Cf. Berachoth, 6b; Erubin. i8b.
Gen. xxxii, 11.
P. 59. Gen. xviii, 19. Idem xxvi, 22. Hos. x, 12.
Ps. xvii, i5Prov. xvi, 8. Deut. xxxiii, 21.
P. 60. Cf. Tal. Arakin, 15-16.
Idem iv, 3- Ps. xii, 4. Arakin,
P. 61, Ex. xxxii, 31. Gen. xxxix. 9.
Nedarim. 51b.
Tal. Niddah, 13a.; Shabbath, 41a.
15b.
Zarah,
Cf. Kethuboth, 67b.
Abodah
36.
P. 62, Tal. Pesachim, ii8b.
P. 64, Is. xlvi, 4.
P. 66, Cf. Abodah Zarah. 3b.
P. 67. Tal. Taanith, iia; Berachoth, 6ib; Baba Bathra, 15b.
P. 70, Tal. Yoma, 38b.
P. 71, I Sam. xi 6. Cf. Shabbath, 32a.
P. 72, see Is. xxxviii, 9-19; Jonah ii, 7.
P. 79, Tal. Pesachim, 2a.
P. 81, Cf. Tal. Maccoth, 12a; Chullin, 92a.
P. 83, Yalkut sect. 8,11 has 13, add to which "na," "ana" (see Ber. 9a).
this
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.
Ez. xxi, 30.
Eccl. ix,
Yoma, 87a;
Sanh., 113b.
5.
See Tal.
SUPPLEMENTARY NOTES.
142
P. 100, "complete" or "completely unrighteous."

See Is. Ix, 21 ' Idem
8; Tal. Sanhed., 98a.
P. 101, Sanhed., 97b. Is. lix, 16.
P. 104, Baba Bathra, 15b (line 2).
P. 118, Cf. Tal. Erubin, 13b.
P. 119, Cf. Tal. Yoma, 20b.
P. 121, Gen. i, 31.
Is. xlv, 7Tal. Shabbath, 77b.
P. 122, Cf. Tal. Chagigah, 9a.
P. 124, Tal. Chullin, 133a; Cf. Berachoth, 28a.
In Sanhedrin 7b this
passage refers to the appointment of an unfit judge.
P. 125, Pirke Aboth v, 21. Cf. Tal. Sotah, 22b. Pirke Aboth v, ll.
Cf. Berachoth, 34b.
Cf. Taanith, i6a.
Taanith, i6b.
Jer. xii, 8.
P. 126, Erubin, 113b. Pirke Aboth vi, 8.
Cf. Orach Chayim, sect,
liii, 4, 5, 6, 7. 8; also Taanith, i6a.
P. 127, Rosh Hashanah, 29a. Orach Chayim liii, 4, 5, 6, 7, 8. Taanith,
lix,
1 6b.
P. 128.
P. 129.
Rosh Hashanah.
29a.
Yoma, 38b; Midrash Ruth; Succah, 56b.

P. 130, Shabbath, 77b.
P. 134, Tal. Ncdarim, 32b.
P. 137, Ex. XXIV, II,
imo^K my^xa
np^pn!?xn tnxi^xi n^v xî
n*^^Txi5xa -nsfjx
11
DXDJx^x nnvDi Dxijx^x
nnnn^x
SyxD^x
nijf'xi xjJiSxi
maôf'xi
D^xn^x
yxnnxf'xi
nn^frxa
^^tx!?x r\)D'
xî
x!? f\'3
DX'pn
nnno
inj
e^vr
xî
x'pi eiivip
i6)
^131
n>n xî
ab
xh
n^
^!5y
x5?
x!5i
p::
xn^y po^xy^K
îp' iô ly '2D 'yn
xp3^xi
-iôfjxi
^n^x im
.mnîf^xi
îxn^xi
nb D'b "c
^b
'oi^ba
mjD^xa p\x^5^x
nLDxiD!?xi
nxnx^x
nn^^nmn
n^xu xh
Tj Dxmx!?x"i
n^x
xh in
.di^j^x i?^p
ni!?io3 xî
nioja
fiyxa 5
po^x
xh
vrî nvi'i)
nxDV^xa
-j-no
wso!?
xoy!5xi
n-rm^xi
nn^îona 10
^l-6x xl":x /t*
)X3o^x
iib)
!?np
jr^
nb
fiaina xî iiypa
nnya
nxnDx!5Xi b^pvbn nn nxin iny
read pi30. 2 read niy:D.
^yo ^nx
nnpn^xi n^rha nb .nn>
xoS-y^xi
-nxpf^xi
fivi
ni?y
x^ ^l^x ncv^x niD^x
nxvyxSxi ^xi?jx^si dxdj^x
x^nna^jxi
xa
if'^
pijo nx3t;'x^x ^^^'Jm
nno^xi
nDnfixi -rann^xi x:i'p^xi
nijjôj D^^ 'iba XL-
uny^x
n^x cnp^x ^^y^x
x^ nnxii^x ^xr x^
xh
b nb bi p
xf'i
nxlisx
^nj
x!?i
niyjo
15
'jB>
rv^nsn i^jd
^^ loc' dik
miD TI33 ND3
'JK'
KnjN nvnix^x
n^-in -j^xi
b nnoi
n3DD
fib^'hi iyji
^?x pixvx
ptsxjâ
^nCJ'
K^K* ^JsS Dîy^ 10K'
pJ'
psD^y^s pi .irinpo
p ri^D3^x ei-nn^s 'n y"^^^ ^^"^ nôiyn nx D^n^K Nia

D\n^x
^sp Î^n
"10x^1 nâ
niiDNo
n-i;ryn ^n
nnoxD
mtry'jN
Nâ Nn:oa
ao
nx3!?K npî
nn
^D
nn
irxin
r^priD pîp^sD iis
D\n^X IDS'I
n^-iJDi
.mx
i^xl
jTXin
xvyx
NOiX
"s "n
D^n^x
^n>
nt'yjD^n^x
b'p^
" nîo
nox^'j
D^n^x idxî
-idxî
.)nxn
My? mxn nvn
D^xy n^x jxdjx^x 15

.'30 ni?^x iiy3
n^^b^x
Ds:^xi nnxi^x
n3m
'D3nf5X
xnn 133X rn^n^x
'd
DDjf'X jy
Kn3 'K^'iSK pyi
n^îTJ^x Da:x!5X
nnn:x
;x 'i?x
nn
Î^jx
3m^x
ni^x^x yôj nâ
p^ îixi^x
^pxn ixi3i riysni^N nSxy â

n^Bs
'j!)X
niTxini
i)Ti
xnjo
nbxpna nmnp
yîoj^x
nW
nxaji
^ni
reed ^J3X.
fi^^^xn^x
â
|y
n"^3i5X 20
xnja nn3:x
'li'X
miJ^xi ixijax^x D^xy ^^x
nôôm
nnD3n
'^y
î^d^^x
p^xi^x^
D^xy^x i^xi
l^'^'ii
naoxjn >nn xna^Dî xnaêii xna'n3
npoj ipi .xnoaj ny:v xoi njpno nD3n3

1
rinm
yxnix^x \m n>'nx!?x^x fiMn^x
r^xno^JX hnD "m bpvhi6
ncpnjxa
n'^x
;x3D
3m^x vx3i a^x
i^jxIs
D^3n^x fimpa cj^ns^x D^xy^x '^x njD
'^y
yn3D^x
bmbii
^s
'n'
im |X3D N^l ]SDT 10
Kn^JlIX
D\n^x noxn njx
nnns .nii -ns
xrxnnjx nya i^xn
ndjk
"i^n |Txin ^n
noxî .rrnixD
iDXî 'nnj njn D^n^xioxî
^!?y
îin^k -wiba^ ^xn ^^n fi^
;xi
Tmy^x nmf'S
dm^x
wit:'^
bp nyn2
pvji'xnjD nnxi ^21 nsyan
^H^
^H'
ptj'K-ia
n^B'Nnn i^nI
-idkî .d^dh iip' D^ni5N ionî .y^p-i 'n'
NXin n\n^x noxî .d^dh

D\-i!5X
n^s
njw
^^xh
"'C'
Kn"pS21 IIX
Ktnn d^h^k
31D xS
nsi^'jijK fjnp
i^nîn
Di5Nyi5K În 'q
jsi'
'2
'P3 ]S31 IXDT
.yiiin
n^x
Dip
xnnlx ysnax^s D^sy
ptoj
Dnn
ndt ny enjx skti nisv
^:2 nit^ -iDsni
p^J CTlpOn DIpD
xny:v njx
-n^P^K
D^^xiySx
xny:xv riMn
25
2
.nhnrw nann ^3
Sj?
Donoi nnna
^bf'N ^py^NB yn^ -an ""-iNnSx nyn^N
I^K
nKJ^yaJDf'^
pyoi n^nxyo^x
nnao nod
Dtr lannî ^jxpi D"y
xo
Siik jxd
nxiî^x yajoi
^^;x1
n-iDK3 '3D nhba nxnf'X nyizx .nxixoDfiXi pSxnx^x

XE' ^3
JX '3D
"'K'3 xi?1
yo xh
'B'
nxonf'Xi !>XD3^X3 xinox
nrj
p
p
mp
Txo v^ysD
D^Jiyo
nnxi
f'x
xxn xoâ
npi
Dv
â
dôe'
px iWx
n^nxi
njo nriy3jxi -lun^xi nno^x n^xl
n^xy^x
nn-ijD iiipy
n!>D3i nxnxfjx
ni6]}ii n!5xy^x
â
xnnjx
nxiyx^x
nnoxo
n'E'x-i
'jjp
Dj'nj
xom
'p'i6i
'^'
D:n'3i
"1^x1
|"j
pi
read
haps pniD^n.
1XD3
nXDJX^XI.
ytaî
]i3i 'JE'
read
^3
'3^
bfji xf'yxQ
x-i3:r i-inn;:!
nonpo^x 10
'ip3
nioinn
ricxiSx
I'âi ':)
nynso
x^lii
f,x''nf'xi
iif'xl3 nptDj
15
v:sh npn^r) dv
3nx-iD yon
xt^x3
ri-iB'y
^^y
â
'jc
îix^jx
nfsaDxi 20
.D!5iymioy^nn3nn
'lyn
xisjb'
nmp
1x133
Dipoi n^sron i!? Se' loan
i^xi imE' x3 riDipof'x
pv p
Txo vfjyao
mp i3-n
ni33n XD3 nnan fjionxo
^'X^n3
n3mni
yxn3xi5X3
nn^îsn iSyji
'cxi
ii?xi
enpon
^nio^n
'>
nn"'^B1D1
x3 xinm
i^yi
\-ii
on^x
mm
i3x:i
Dnp py3 p d\i^x
X^
x!?py ;x3d
p xD^yfjx pi .n^^bSx dsjSx
n-iB'y3 lijxn
mm i^xpi
':^ X3i5rn Txo
Dit23
py
"bi!
-ixfjax^jxi
y^Dj |y '3D
^xn
f xqd .ny
'toisx
ny3tr pixv^x n33^x |y i^jxpa
n3iK'ni -n33n
':\y
rionpoSx 3n3f'x
njo jny3jx ruxnyr

îfjx
'^"
'ni'i'in
^s
nn3m
'"ip3
yôj jnjni xnjjD m^f ti^x
lE'y ^yi D!5iyn x-i3J
3n3^x
ij''3n3
nnxn
nonpn nyi3D njy
.iTxoDX
Dn3T
"C'
Wi xo^
^Jip
xmj) P^x nxsvfjx
xp3f'xi n"S3f5X nxi'-sf'X
D^yiB'ytr n^nxi
p n^f>x
nyn3
^3-nn'jyx-i
."jx db*
nnxl
N")nDi xn-iD x^noxi
noiD^x
xh
-K' ''D
x33XDnxYQ xôxn îno
Ji^n
3n3f5X nptsj n^xl3i Dxyjxfjx
trxio
"'K'^ xi?!
irf
nxa^nioijx 5
^q
x^BX3 nnxyx-in3X3i x^pxy nnxlî x^!dx3
fjiysD bfii
pyo
rix^n^jx
noix^xi nxDnt'^x ddjx^xi nxntDx^xi
iiivSxi nxaa-iD^JX
n-)^33
nyn xc^^
-f'Xl
"i'y
IXJI,
Ti-iy â
&
per-
25
5
njN3
KD
1^2
nnsl
hdbj
p"i3î
Nnbs
i?yn
'Q ni^'io
)n
pisi^ ^k'^x
^nhd^n
Nnnxn njini xnos: npî njxj i^DDK'^K}Knf5i

| rinsn
-inirn
ruK3 o
eiDJni
kd2-i ruxs!?
NDt'in
xmnp^
njN*2
i^skd
b aDim
njd
Nn2s mjn xS
niXD xro^s
.*inxi
i6\ xnj?xaa
jj;
nb
Sinnn
xnjs Nj:p^ni
npii)3D
xî 2 n-iioo i-inn d^

xjo^j/
xm^Di xnrnnx
DDC'^x
^Q
nixinb
n^xl
^xoiisx
rxno
n^ljD xo
ID ns-iL5
3-iJo^x
^n
î^y
nôni natDin
^d
v^x3d^x
xd
n^bv 'n
fiTirrpD
yjxvSx
*i>N
xnnjia ^^y
my^ 'iSx myi?xa
xnb
rfjyx^x
nxa^N
xfî
xiji
1X30
hvD
OD
nyr
IX h^bvDi IX
ynaD^JX
nNnpxf5X
xjf) n:f
'q
xi)
xniia
ri^y^x^Sx
'D
xf'i
jxaa
n^n
îix
ini
jxor
>nnjn
fivi'
n^y
^^yfjx
's
.axnîsx
'q
-i'ddi 15
3xn3i?x 'In
xd^jd
|x n:;
-iJiax i -rnxi in
pî^Doi^xi
nx:n
nn^'t'oi
mpn xd
'!^y
|x ly nr:ns rinm^xi nnxi!?x pi^xi ^^yi^x
xnm'D
j?:i
'r'2
n^y
n^x^j bi yjxv^xa
D^^xyS^ |x nixi^x
|0. 3 read
bi
.nxyajx ix yxnax ny:3 25
ny^nox n^n
nxliix-inKi n:xi yjxv
Sn
xnjo
nnxi 20
>1^x
my'
î^x
Dxiss^x
xmy
'ha
jx
nmxixi
x!)
^nx
n^'b^JK .Tn"i4i5x niijx x^f^s
read "lf)Kl3. 2 read
rinnn^xi
nxa-inSx risînio^x 23xi2^x
xêtx^x
xnoflj 'n y:vn nb x'l^x^x
IK^JiJâx
1
't^x
ynn
i^jnn
fi/nno
y^Di naiisxa'
n^f^ xni nop^x
x'fx^x i^xl3i nxnôi nxr-jQ njo
nynax
'L-^
finnxi^jx
x^r'xSx 10
jy
fiaiôo
xn's
xjnn3 nrj y:xvi nxiD p^xi D^xy^^
]v
fi^î^yisx
^^y
.'Vn n^jf^x xr jx
hpn xnnx!?y ix
dSi 5
rinxm p^l'to^k
xnxrxy xo
|xi
p -j^xn
'^^
mxriDK xm-iî nnnx ^no
Dnp
xhtj
îf^x
riD^riDo^x
nxnttx^x rx3t3i naxia^x
Wa
NDijyNt^n
f)jio.a,T
i^xio ^fiD^xD h^^sd^jx nxnox!?xi
xmnpi
^Q
|x
np!53
N^t^'N^^<
khkid pSxi xnS
n^î
y^JtsninanNnpvxiwn iD^vtDmnnnN jnaSs

33K"i3^x n^ND "i^x-iai
Nnosj
|n^
jo
Nnosj ris^Ko niN3^ nhdej npSi
n3J1X-
jxmnfjxn
4
\3i3
pK ID'
n"a^2
noana
-I3K1 -i^JD
'''
^xpi 12^
n^Ny vm nsyu^'o^N
an nb
n^'jN^y^xi -iD^N 'Q 'vni
n^^s ^^x fia^n^x i3l
n^^x 'b
bnn^x
nnxpii'JD y^JDJa
P'xb^x
."I^xl
y^DJ '2
-1^21
ijx-icr^^
â 'n^x
nnoan
mroi^x fi^'ia
nyiK^'^x -i3li
W1
'a 'T^x
Wa^xT
xix?2^x xn^^xi
i^niin
in xi'x
D^y^x ^nx 10
i5rDyf5X^
nicx^x yôi
fi^^rn^x
^sdx^x D^xy^xi ^^yx^x D^xy^x
loxi pyoix p'xî^x pxnxi unhM^
mnDa xt
nêô^x
^^xia nan
^^xhi^xa n^nin^x ioj ^xonx

.ri^xaa nâ
xnmx^x
nx^x t6 ao nixi
>ai
-yni
\v
fiiix^x ixn
od p^xi^x nnjn
an n^^x n^mn
'l^x
ar^p'^pi
xnîy 15
nij^x
xoa ri^my^xi ri^jxiny^xi
m ^n^x
'D hi) Ty
â
-^Sx^îa^xi
â
^juy
axi^x^
nx3n:x^xi
yitri^xi n^^x
pa
D^xy
i'Jd
'iha \tv
*Q 'J^n^î'Q^x^ .n^na^xi
Wd^x^ .pxm inxi nmxay
fi^xîii^xi
.xn-iDxa -nitj^^x ripb

-a
D^siyisK
.njuna d^db>
)S21
Wq^jxi .rinix^xi x^ji^x 'q
nxnnyx^xi
n^^y-itr^x^ .T'^pyi5X
131
'd '-i^x
nDnpDi>N nn3^
-ipn
;ndjk^k
riyxD^s DxmijN
p ^^x^ i'Jt nn^
yixin^xi nniSx
ri^':iai
m no
nis;
nnonpn ni^N
ci'Qi^Ni fi'o^^x \n\ \\2hii2
b:^ ty
" î^B'yJo
ri'^yoD^xi
'l^x xan nh^vn

âi
xpn^x^ rix^n^x
â îixi5X ^sai^xa
nybo m^x ^x 'd '3 axnai^x 'ip3 pâox^xi I'^^yx^xi piix^xi pîix^jx 20
'"
nfjxn '^y im ddx bn xDon p x' nan^x îpa. irn^x ^nû iiv^di
n^^xp"x
'ix X' D^yx .Dnp^xnnxîonjxi x'xn3^XD^xy'amn:iD'po
nn
nnxlio^xi jxnx^xi ni^y^x ^xx in axa^x

l-isy^x
n2i xnn:2pi xnjupi
p ixD'x^x Txor
xnîxn'x^ma
xnaicr^
ab nn^nv nnxayi'X
xna^Di jx^x n^^y
\n
xn^^^ji
xnp^pn
njD
nna
x:x'xi
xnnnxam nxnxpnyx^xi
am pp'^x nanîpbx ôan
n^xiy^x jxa noan np na^c^^x xnx^xi fiane'^x
xmiiibpriDinyD naxa
tx
h^p)}hii
xn!?eDxi
xd 'b xnnnii xnxiD
xnjiiai
|X3 n^yxi .^^3
xnx^yx xnyôj
xnrj xmiixa
25
7
Df>yK^ PlWOI
jiyDi mii^x
^B*
b^
'b:j
pxai
p|Nn3D3
|y
^DVDi
ND1K1
mj!?N
"i-a3^x
PiiN-i^K
np3
n^3
}D^x^x
Nnnjs
-inxS*
-ID
.D-'nî^x
x^ jx
.nn^-t^
'3D
Dm^xi
.sTi"i3o
ns^Di Dx-iixi
|y nî'x
'yriD
^tD2
""^y
fi"i-iv
fi^'-cib
n'bv
nypi
;xi
xnon xnons
i53i"inxi
noijy
fi-npijx
nln
didj^x nriyi
ijo 122^x2 xnnyi x^^toyn t'Q jd
x"*
pa
xo
x-"
bnp' |x
pnn^xi
^:'
|x
pnyxj^x
nDDp:o nxmiiof'K
ci>3i
m3B>N
na
^njnniD^ non
m^mn
n:23
ny:
ryi
nyjx
nnnm
|y
''bv
-oy
dxdjxi
ns-'fia
3^xr|x
Dxnsx^x nn o^nn
nyj nn
psvxi^x
x-i3l*
n""'î
1 read .iLVD Ktty.
2 read f)iay.
|y
t'J
nnn^
^j
na pxsx
n'^^x
"""lox
-j^nynin
ix i5
{d
xî npi
to^n^
Pivi
n-i3n
isip^
.nnx DJ Dvn
nibnî îix^x
xd
pnsxi 20
inoao
-u
^V2^x on
read
10
pdd^xi
tiipiD
nna-iyo nj3
"k*
nsvnxo
x'
|d
nxsvf'Xi nx'')DDf5xi xodx^jxi
omn^ x^
xfj
n-f'y
"ini
xna DJXJn nD:xJD ix n^^x npion riaoxj^
^fjy
nvnlsSxpi
^nx n^j^x
^rji?
yvjD^x
nona
nyinion ynnio^xi nynaca ynno^x nns^

xSd
riNTiJiD^K
nxi'-i^Ni i'^Nis^s
nlm nmnp
nmDn xoy
nxnix^x n3-nn jx ix DXDpx^x nln
n''in*
p^Nii
D-'isy^x
riBntJ' 2 b)pvbii 'ba
DSixi
20 IHQ .NnyOl
fjJX
Nnnax
-i5x^
n''^::'^x
^x2nxi5X"i *'2:^x
nxswD^xi
iiDi?
ei''t:î5N
|ryn?3^xn
yiiiD"! xnnf^'o
fisin^x pn
im
^^jy^l
nxpiî)D^s
f^Nsi
Dn^!5X pni?xv^x fyn nxixj

fjxp'
Pl^K'NI
nanoi oxin^x "pnoi nxij^s fDxn
S^^N
Di^xjn
^3
i=tDV
bMi^TW
non
'n2 HDI^nl
pi
f'^hf'K
njM
KDnrnxnx
pB
]t6
fpNJn 23D
^s fnK-iNijN
'3f>K
DnmN-)N
nmxino
jxa lix^x
njxa
risiriio
ôyo
"in
fix^n
xf'
b^x pi^
"^^
x^
n'\nx^N^N
fiyjvijx
jx
^nhd^x
n^jxy^x
riDDn
niji^x d^xt 10
n^^x
Dxbi'X
IX
xtj'
K:Biy ipi
.x:^K':x
mjo^x
nrjof'x
xmniji xmixi
xninyi
1^'Xl
nxBv^x
IVDin
"
i'n3i
^13
;y
ô ^xi
Piâi
pnnyo
3n3
k!>k
read
xn3Dn3X.
riiy ^!'N'^
n'!>K
2 read
yixio niy
^3
n3iyo
n:x3 ineri
^b
i!>!fii
n33D31.
'ipi
nnatj'n
^]i
12-1:0
3xn3^x
^b
ipi
i>xi
yoB> ^xpi
niToo
iyi^ }yo^
n"i3:^x 3n2f'X
ip2
i3iyn
nip xo
i^jxIs 20
.^xitr"'
n3B vh
^k'
nioi
xo^yf^x iB:vipi .ni>xi

n'ijy
15
x:iox "i^xi3 ix
iy
""o
xiî
bi)
]v
i'mni5N
iii5T:of'X
.1^
^nijx
xnf)iix
â ^b 131:01
^^jy
nny 1x1
^3
^:voin ^0 ^x
nob: r6h pjb^ t6\

31
'3D
i^va
2x23021
.enip lox^ nii^xi ^:voin
niE?'xi
ci:v
pB
"':x
ny^3 dbx
^:x
noixi ':i5^K^ni
'1
':x
nxi^x inxi
'Ipi
nônn^ xo
x:'vix
i>Ki
'ip
xin
rr'ox ':x
'ipi .n'^nxi
y4ioi?x
nnaiyoiji
01 n3K'ni Dvn nyiî
m^j
xfî
Dx-ni'Xi noan^jxi rix^n^xi xpaf'xi ^Txf>K
pox xon x:2xn3
pxfji
ri^jxim
nnxl^ nnxi
xi?
.x-i^33 xii^y i^x-i
*if>x yiôf'X ^B
risijnioi
npî
1^3
ri^^^rx
xnonax
In
}pntt
|pno â^xi
h^k'jdi
i)3
nînoo
riNii'NQ
nynaoa ynno ^xi np^xia piîo^x nn^"
nfj^K 'yn
pt2JD^
ndhjo nnxi
in rJiiNfiN
Dnno
xnixax
xne^fiai
xnB^tDî
nmpD^K
xb
nxpi^5D^xi nxnynaoksi nxyiriDD^'X cjxyix

xnn^K''
xf)
nnxl^ DâmNnx^Jxa
nxiD
t6^
fs^^ -np'
*in'
manoi
n''nxai
|xi
mJiXt-iJiD ix nix Dân
naxi ftnxl^
nx"!
no
is?'
fi^ja^x
n^b'x n^si
TiJiD 'n xo2ni)X3 xIj
xmxsriDX
finnKi
D^xy^N ipâ nnsN
n*NDDX noipn nyjxv

^fjTx
jD
nyjv^xi n'\nxi5X^x riosn^xa
îxy3 n^^jxa-i^x
^pN3
n^mnn
mn^
rinnNi
tî
ciN^nixf'
ni^na
p ^pK
^^N1
.ift3N Nî
'hn
.101
^x 25
i^n3i
ni^:i eior
Nrx3 HDsnn
Dm
p"n5
kvhz
'nba
n^D ifjKlai .nnni pist
'T
-n n^D
nnîD^JNi nnlxj^xi
hddi nniioi
li'snî
h^dnj^ni nyaNn^xi
p3D np x3 xrx3
p nm
nfjyiQ
,13
nimfin
^je*
tivi>
]x
pnr
x^yx '3D
mo^xi
fix^n^x
ptaj^x
)x
fialxjfjx
\ir\ii
nô^x
nmn
min xrxm
rin
.rip^pn
px!?x nnpn^x
|x li^xla
nnxi
xdd!?x
^K'
np
ti^v
^yii .dx^s^jx
|x^ dx^d!?x on^^y
xonijfiD
xT^xn^
ny-iBi5 D\nf'X
p xoh'-q
b '3D
rinxnaSxi
n^^x hvi "i^xIdi
f'Si
nnxi^xi rinm^x
.pjrix
p!?i
bp
p^xi
im
iDî noyi
^noi 131
]^xi
px3i inxii nixi
nxnji
^^^51
n3xi)yi pS^
riJiK'ii
3nm
-in3i
-i^Ji
nDxf5Di
5)131
3^t2i
fimxiriD piîx
xo^yi ix^3i
fjxnji
|xoxi ism t:3m
-ivi
ysji i>DDi
riyxJK^xi
xpfî
^533^5x1
rnm m3i
lisyi
ripnsi finxyDi dhji -lyii
D"p nhjd
013^x1 ^d3^xi
.-13
nrvnx
tat^jf^xi
d^h'
xfj
xoo
npi xnj n-i>n3 25

jxidj^^xi f sni^xi
niDvisxi Dxb!5xniypf)xi Dx^pi>xi jnii'xi i>i3n!?xi p3D^xi nsnnf'xi

Dui^xi
1
add XT^N3.
2 read xnntJ'n.
20
nixim
-inxiji riyoi p^Si j-isi nitî
pxnni ddi yxnnjxi
\m xmsljâ
xd xdxd
'3D bvi
ni'oj txDJx^JX ^d bvi li'xlsi .'30 in n^jx
^nxii^xi D^'xyi'x
15
Dxiji^xi mj^wSi ips ^xi x:j!?xi
jom njxcDi nnvi DpDi fxiyxi
Dinioi 01X31
fivpîsxi 133^5X1
îixi
nsii ^pfii }nji
im nsvn
I^JXI
^nos pnx4no!?xi pjrix^x
lo
i^nnj
x^ fi^nxjo .me rinm^x pfnnofjx
px xdq
i?xnt2^xi rinxic^xi n^nf^xi
nnK'n xo^y^x fyn
nnxi njx ^^y ij^h nfjxl
rip^pnijxn
xd:x"i
cidSx3
xrxn ddj^xi ddj^x
rin^na x^k'x x':n^x ^d ^yji
nnxi^XD X? 'ID
naoxc^xi
avy^xi pnyisxi irD^xi Dvyi?xi
n^Di
xdd!?x ^fiD
.nnixSxi x-'jn^x XT^xai njK'Oi
nmxS-no
'^
'd -i5x
"ni x?o xp^n^
p xon^vx \i6
px!5X
ixdjx^x
px^xi
XD1
HK^
ipn
nx-i
xSyx
xrxai px^xi xdd^x
riL'r)
xcD^x
xvDN^xi nnyo^xi rn'^s^î
li?xi3i .r^njx^xi
pnxi
^n^ -^^x
Dm nyao^x
n^jnx
.mj^yi
nD!i'xni?si
'i^s
om 'D^x xrxn nnxij 't: n^2i riâno^xi
Dn!?xi Dn^!?xi lyt^'Sxi n^ji5X"i iQif'X
133^X1 Jxon!?xi n^jp^N
Dm
nxipi fsNotn ro^
ti^5i
* read NDnîy,
nspi mjyi nsyuvofsN "i5n jsdjn^n |N3 kdî bap ."lOpSs
fiyjvijN*
D^xiy^s f\bnbi6 noNJO
d^nv 'ym
2 -^^jd
'an
nxai^x nîa ixdq^ki 5
yoj
""^y
"ipa
nDnpD!5X nns^x i^xna nptDi npi |xrni nx2Ji

D''D^xi
nji*
NO^y^x nioyr
xd
.ni'13
ycj
p^xî^x
nn^D"!
n^'ycn
in'
'ji
nxoj
jd
jxdjx^x
xj-innyxi
.T'jxnDj^x xny'DJ npxi3Dxmv3:'\ iDsriJ ;x xr^y ai^s
nyjxv n^x^j
n^t'ja'i
3n3!'x npaj npi
l^xn
jy
x^nni
mi
pinij^x
'jf'X
XT'xn
xn:3DD
'n^x
p'i2]}
f'^v
rinp^x
ri^pxy^x fipLDXJ^x
xrxn
Djb^xi
on^x
fi)^phii 'ji'Xi
Dnf'X
xrxn nxnj
read
nxnx Djxjn
t3x^5x
nonpj^^x
!?ip3
xrxn nonx^
ni?
-)iJV.
if'xini
s^'fi^
^ni
H'D
'm
D3j^x
'J
xrxn
nan^x
:xon^x xnj2D0
oxin
15
li'Xlni
\ti
D^xiy^x 'D
.xo!?xny'3t3
'n^x
fi'ô^
n^p^x xnjsDD
'ni
n^x
'n5?x
'n^x 20
nyâisa .xnio^xi
xrxn
'hixn xtid^x ny^nm
,dd!?^x
cid:"i
djxj'
xrxn nun nxn Dn^x
rnxn xiav^x nyuai
"i
XnmO.
.;j^x
XT\sa
nxnx
nxnx DJXin
'HI
nsn^x noni yDofix riûn
nnaS'y nxnmi5 'yn
nvx
xmnxia xnp
rinp
.n^xnn^x
nyâDi .xin^x ny^nLD

rionx'
.nxnn^x ny^no
5 read
noDii .pinx^x
a^xi
.ria^x^n'^x
-i5?xl2i
Djb^x
^"it3
^1nt^'i'X"l
"'ni'X
xrxa
'd
nt^'iiDi
p"> 23-10 nxjnjii nnxi^x xrxn ^nnxi |xd:x^x x:nji
fr^ni-ji^x
N-iBx^xi
an'ibp
nrnx
.ni^x
xo!53
oisxy 10
3-,.jd
xhjd ninxi^x n"jxDD:)^xi
njtoxn^xi
fj-iy:^
.nmxny pn mnyjî
îi?x
nxiiiiD^x
d^n^xo tsyo imDnni
^r^h''Qn2n
n^xinxi
rnioxi
y^Din
xjidt
âxnoi
xni)
n^S'Di
'^v
nfja
-n
noi
"ixj!?x
nâ
mxn
ny^no
i^xini
rioxm pil^x rioxni dc^x rioxm 25
2 read ^n^JV XofjXy.
-"^
read XI'JV XoSxy. * read xnnXI.
11
fiiDXi fiiix
nsî pi x^jna
Konxâ
'3T lixi
"^y
maipn n
d'!?
nnxii riiix rh
n-)iix^x
îvd
ci^v
i^xIdi .niix xî x'jn x^
ixor^xi .iXDT^x -ino 'hv 'iJ^xi ;xt'o^xi |xl:id^xi
.3i::^xi ^xocrijxi
|D
DHJO
3TiS*
pnsx
n^^x
DyD
n^ D^î
n^
ni?
^n^jx
.flxvDV^X3
n^D
^xp
mn
nf^XDi
n^s bap
XD
xx^ ntsn
"ixii
nnn
nymx \m n
ixvD -n
î^x
xh^dd' ^xidx
':2
nx^v
D"!?
'd
p xnôi bi^ba
nn\s-i n^
n^
lo
Îna nn\si
xnjDi jjinx^xa oyni fin'xi
n-'s fjxp
n^y^
n^xn
"2
x^ji
nxjxisj^x nni
d:jd xî djji Di:
inai hdji n:uî
n^x
ri^Tnji'x
bxn
Kî 3-iE>n -1X31 DX3f>x
nN3^x
\ni
2-itrn
pn
n!;v
lijxlai
f5xp 2 nfjxv ni?v
.v:r\
ht
D^yL-i
fiyxo^x nnSi nsnyo^x
-n
x!?
djjdi Dir djj i?nc3
njun pB* i^xIdi
rnxnn^x \m
niK'ni
nf'DXK'ijx -ix3^x
xî fj^xn nx3i
n^xyi n^jn v.t T-niax 15
pvy:n nnn n^s
nxjxoin^xi n ^vxyoisx anvi
.jnaî ni'nj^
iKvn^x
njt3X2i?x
xn^xv n^v n^x^ dhjo nxp3D n ^b dx:^x xi^x i^xiai
lf5xn3i .Djj xî dj:d
n^xlai
ni? d^!?i
rin^xi x^
xn^xc ibv n^xDi tma
vi^n
n-iB3
nyt:
nfji
sip^
yxux^x t ba xrx3 dhd .xdh^x

T^y
Di^y^x j^3
n-inxsisx
dhjoi riinxSr^x ^^y
xhjdi ^xS'd^x
Dyto xî
ch
m!?y5?x jâ^
ri^nxnj^x
h^bn ^s ^ni
intn j?udxi nv
ixfyxi ixHx T nxnyx^xi
"i^jxlsi .^11^X1 )"Di
njDX3^x
XD xn:Di dx^X3
nnn
K^j
Dx:^x
ôn^x
,Tînxf>xi .njoi
'i
p
p nnjDi xonxb jb p
3b' D^
"^y
'bv
DHioi
fipi
''bv
xav^xnm^x
nnxiD
x^ji^x 'd T'yo xonxâ rxn niixi
'Si
xv'xi .xnci r^ni pinii
nr:)inp nx^jT
D'b'i
px^x pxn
\-ii
's
bxn
.nv'i?m
xvm
dit
â 20
"ixj -n ixi-'j^jx
men
x!?i
bxn
'l^x nnxin^x
xi)
\ni
p x'tJ'X n ixd3x^x 'd nîsx ^yj -j^xlai .n^no^x -i^nx^x

bm nxosijxi p^x pxyo^x pa ria^xô^xi jxvn^xi nN33^xi
pxyo^x y3D
nxyo^N
bf\y2
pn
nx3-in^xi on^x ixvn!?x pi nx33^x ^no id3^xi xl3f5X nx33^x pi

nî>K
1
nny
read
Pxa
xn^XD.
ria^xn^x rix^n^xi rinxayf'X hd^x^d^x pi |xrn^K

read xni^KV. read nn3D,
25
10
aîani'Ni pnvfjNi
ma^Ni
pni^Ni pn^xi
NaafiNi
njN'i^Ni njxttîjNi nann^Ni ySNinf'Ki -ni^xi

niB'f'Si
N^n^Ki
nvxjpfjNi
xn^xi î^vbn) yaK'^si
nnxayf'Xi non^xi nnp^xi nsy^Ki
ri^vyD^JK fsni^xi
rijNDQ^Ki
j;"4n^N
}NO'N^N npxnx^Ni riiNny^N 2xiv^ni xoi^N
iE)v!5N
nnn^xi ^XDnnx^N dn^^ni nji^x

nnxni^N ny^si a^^x
nDD!5Ki
d^4^ni npn^Ni
vnop^n^jxi rinx-is^Ni
nNiN^Ni bivâ
x'n^xi nx-ij^x
P3::6n
NQi^K fiyxD^Ni
piW^ni
j?ijf5Ni
'^j^si
rinm^xi
riiNDpi^Ni
^-ij;!5Xi
tj^Sni
niip^Ni
rinN^'a^x
x4-i!?ni
oan^t^ risyisxi
riJX^vijNi
nrnisNi
pxnn^N
mniijKi
nij^jni nij'-iîi rirt^p^si fiisv^x 10
nmsjf5x pon^Ni îpn^x DNpnjx^Ni
iNnnJx^xi -ixnpxf'X nD^3f)xi nBTuf^w
riiNDp^xi rî?N iJvijNi -lEya^x
p^D i^Dyno^ -np^ jxDJX^f' p^3 0"p n^xla pîisx torn p^j^x id nôjf)xi 15
.nnijxii
ao
p^xd^jk xatsj'
'j
.tdi
xrx3"i .npi^xi iXDD^xi jxor^xi
nxn mxc*
10K ^yoa nnx

'jsi?
Dnn3
D^nnsjK'
Dânaj Q^pnv
*iy
i5tj
D^yB>-i
d^ji:^2
}n^ rîn
D':n3 xT'xni .|nix
^Kp
D'b'i
^Dy
n!?
npi ijoy
nioîy
nnxi d^jij^
^jk'
xr^xn^
^:i*xp"i
.niamp
'j
nh\]3r\
inxi DV'^5^
fitjn
xi5 ni> xij
Df5iyn
pi>
dx nxan
of^yi
ni'y^x
n^j
dî!?
>'^J t<rxai
jxinx^jx
p dhjdq 3n:i* n
p dhjdi ^cySxi
nônmi
njB'n tj'XT
.n^fjxit:'^"!
.i^î c^n^
'j
nnxi 20
nnx n"3pn
i'B'
py
min xrxai
xrxni
n^y n^
omnx nnx
nnxi nrn
^Sxoixmi'xi txcrx^x
D'f'i
-im^x xrxm
'j
apyi pnv'
n-'^nn: dxi inix p2TD pair
xr^xni .Dâinsi D^x^nj
Diijyf'x
nSy
xt''X3"i
^Sxo
ponnji pnnsj n^ytn
p dh^di ôy n^
xh
'j
xrxn if'xiJi
^n -j^x
^xm
xrxni .xan
'j
d^hj!?
pT^no
'^bti 1^x131 .^npnoDi
n^
^jk^
fjtjn
manDi n^xy^x xDin

ixnxf'x nbv 'J^x
nnso
n"o poxj
âpnooi
îjy
Di'ri
oxjfjx
}o nnjDi
nSy
25
13
njn n^n) 2yni
ND NHJD
\ni
3DNi3^x
\ni
'ba
fni6i<
iiao^x ^D
ani
x^
^^y
xU
xn
xU
nxiK'x'^xa
xî
in
xn
'H^x
nnn
jxdjx^x
NDy
^xi
-i^^jnn
no^x
xrxm
xT^xai
"s
n^x Dxin^x
xi?
fi^nx:
ri^îjxDK'
K'tn
'D ririDi
nao^x or
rinoi
'21
between
10
xn
"laoi^x^
'i
xi^xni .nsDin
n^^nui
x'if
nnoi
nrch
-d
m^x
'n
'd
15
Sjid n^^y ^^
xT'-xm D^xyi?x
nxnj
nxiD^xi fx^:3^x
\-!i
mo ncri nxT: mo nL"C'
20
pxi?x nnn xnax nrxj nnoi
xnto^xi' xî nn:;'x

'id'
xoi
xrxni
nt'on
'I
dx^v^x
Dip' i?xDC'^x
dx!?v nts^xi' xî nnt-x

'b
pni:
'1
'I
x'S^x
i^xIdi nnx^ D'B33
nvxi^xai mt' DS*yxi nnijx xnjxD i^x i^x1:!i iD^xi^x 25
Nmiixi DX'x^x y3XD

1
xd^xt
|x ri^Di^xai n^'iijy^x
riion^jxi
p^xi^x 3jx:^x *b dxdjx^x
ti-it;6
ini
p
ini
xni xlj xnj
omsa mv dv
riiii*
ibi nxT x?oa ai
n-)S3i5Xi
D^xy^x nxnj noi nrycn
3:xi^x
ncp^x
xo
>d -n^x
anpbti 'iba ixi^x!5X "i^x
xnax fiy^xc inn
aijji?x
px^x
"j^jxIsi .xnna::''
D^r^jp
njp:r
-n^x i^xIdi
nxnyx^x
jpix^x pis
Ni'X Dip'
nna^x xd
nt5jn!5X3
n^xi^^x -n^x
n'opn
.ini?iy2
xh ^pn^n
'2D nis^x
n^ytj'f'xi
^^x
ri^-ix:
'ji
xî c'^XKTii5X ^b Î^x I'pxpyijx i^xdi nax'i nx^ji
.^jiiJXDDxijxi fiiQi'^xi
^Bi
ri^^^xot'^x
xoi iDr:^x yns
^2
xo xn:Di nnbxB' xoi ixmxi'xi
xi\x3 ririD^x i^xlî :^2
D^'xyf'X "s
.1
fi^^xin
xin!5X
ini
dji3 'ips pTio
mm "tyoin nKn:n xrxai .n-i'^nno^x

nxiW^x
Wx
ri^xo 01
^^yx^x
ini
nxaj^xi .D\n ô nj3
j^^î^xa xij x^
ixnj^xa nnv^
^^1
N^ xo ntijdi
01
idd^x
xdi nojo^x xoijx
XD xnjoi .xonbxK'' xoi
in
-inSr^
xd^xi .ri^nxin
xin!?xio ^rr xoi
nnxn
'^y
'1
^J3K1
xi^x aaxiaijx n^xl3i .nop^x ^^xin î^x ri^âuj^x

>^y
'i
ddc6x
^'bbui xnjoi
-iKHj^xa Nî^'^^xn N^
xo 3n4
nyv'
K^
-iNHj^JNa
nni n
ii-i3 'i
va tj"2jSx
a^yn q^dq:^ nyaiNi nnsji
ny^-iN ^^y 3D^<1^^N -i^wSiai .Dîinnyn-ixinu^-iDyais
31-15
33Ni3^x
mn
-izini
njx^j
rf'ijXDt'^X
ini -ixnj^x3i. 2 delete
nx-x nonpni ?h nant'Di 'yn

and xnJOl insert
D^xy^x nxni noi.
fj'^^X3 ini'
n^^^x
njy
X XnJOl
12
pxytD^N nxaDio^Ni osinîî sd^xi

^D
rnnn oxDixf^x fxiox
m^x
Djb^xi
na^xs
n^D
^^1
nD'on^xs
yonî xnn-iB> îd^ -iV^pi^
xnjD jîm Daj^x ^^y^
riixin^jx
n3it:-i!5Xi
^xoynox^x
iîvx
'i
n"^2D
â
xT'xa
fixisnixa
ann xD^y^x
xnâxpa .nn
na p
xâjx^x
XHriafix 'n^x ri^nx^x i^pxpy^x ^xr^ynoxa
ayvx xminai xnjo xnnn
â xmnit^-i
\ia Diaj^jx
bbv'?
fx-iDX
^xyx^xi rinoxa^x
xnni
e|D3ni
n^j^x
-1113^
n^x
\'hn\:
pi?mj
xh
'T ^jioi
nnn yaix
DnvojD
n^^D^x xnxn ^n^x xo^ }d

nijau
]imi
xo
pân
nnnj
y^-ixi
"ip
ntri
Dm
x^ji
xmxnx
k>^
nv:y-iia
nn^^x
i^ji
.nn'apf'X
bpf\n^
xnm"'va
.nnDma
np ^ho navi
nymx
n
.B'-inon
^fioi
ix^xt
xd ^xd^ n^xl
pi3-) pin
^noi
nmax
D'jat:'
whrDn
itoo^
'"
ya-ix2
dhd
n'l^
nno
xnxrxa
nijx
nva^D
n^^x x-nx n^xi n'y ^jx^n
xn^jioi
^jiD ^"T 'oanpx iSyii 25
.mai ^pnm peâ^
ot' D>ytj'-in ^y
y-ia'
'3^1.-12
nmnj^'^ i^xn xj^nn xjai^
nxcn nnatn mnai naiv xi^x
mil nnaai t^x D^na wvc-)
^'pn
nî^x x^^f
^hni -p^mj xî p^^njo x^ ]'h'nx i6i 20
mijixj
p^D
nmx
lo
pxiDx
nya
ri^xj
nij^x
^^x xjnni
eivi
n^nj nnc'n nox XT^xa irax
ya-ix li'xnai .h^ddd
ejt2iB>
|x
^xTOXi nnini? panv

^xntj'' i^xj3c>
Dno^y
riayv
nrnn ^nxa
Diaj^x "^y
p^^njo p^^njoi p^mj
yn-ix .npi)i 'jnua

x-i^n3 ii'Xl
'3n^x lajv
^"T
x^x
xnxi /ao
î^'x^x
xjxaa xnnxli hpnon
n^xl
nx^n x^ xni
^f)N^f)
""^x
ri^xD^x pxijix^xi nDsxnno^x nx^xnjfjx i5
xmmj xny
Dî*M
i^j
dsjx^x x2dx dh ^n^x Dn^^y
'n'pa
x-ix!?X"i
jx
jxrox
Dn^ jixiod^x pmDf5xi
DXDix^x
xni xmo7X Dnan^
x'B'x 'i
^^xl3i .dxj^xi jxvn^xi nxaj^xi
n^x y^xao^x n^x nnx
rinna^xi
.riDU'^xi
'in^xi -ix:!?^
mxv
xui)
mxn
n^nyi> 'qi
nvjy-iia
niay^T
15
jy pnsi'^K 133^5X3 Dn^fjN fjpj ndi riTinf'N ^s Dn'fjy nynt;*o^wS
ux
mvy
ab) njtj'n t'xt rix xî
nxnx"! xmpfjx
pjD
J^121:^'D
nb
fjnyjDi
Dno3xn
toidio
mnnni
'hv
'ra T'T
x^ nos
rnj
nvm^x
nnnxos^vi
x^ tsiKO o-y x"3jxi'x
ny3 oniD 131 xî nms^s
nji:xpi i^xl ^vx xjniis
imSx!? ny^DJ nînoi n^vxi in^ymiD
.^' r
if^xni
nn3iyrD
DDni>o^x noDn^'D riyjv^x sini Tjy ^nj t^xl^ 3xn3^x xnn nix
'h nî'X) }nf5x DxtDm y^nji?x^
n^yn
loy hv
Dm3x p
nn 'e^Ê'n
'T
D-iDy
n-]}
nî D"y
nhu
ntw
dx3dx^x
D^pnc' pyoi psoi
XJ10X
|X3i ni3i3
nioijiy
'TI
nî'X
33D
nxip3
IP xo
nB'n3
D'trns
^DU
i:y
'T
'T
'^y
Dîyn
'Ti
-r
d^xiô
pxa
p3xipi?x
n^niu
in3x
y'3XDX
-r
71
ô^ ti
d.iidxi
d.ii
'T
'i
'V'
xh
-ii:ns '\u^
'n3x if^xli
xi^x ^xpi 'y^B'

-i!?xi3i
13101
n::'
1nt^x
'Ti>
13101 t>ip
1$
ixn3i3X i^^xisi
'T
nxixoD^x n^xl3i .^lun
Dm
D"pj
-t
ô^
Dîy.i
pSrxix^x -1^x131
ny3tn nij
^"i
jmxiS-xi
ô'
,10.13.1
11333 133c ni3x

i^^d^x yabi
p)dv
nxoii nxbjD
.iiuon ^yi nin3To
no3n3
n^^x xb' |n
vt i? npn niinon
'ii
't
20
'n
'3D
jxdh
iiy oyî no^y
'T
xihb' nîxj 13 10^:1 p^jf? t xi.id' 25

'ti
dîj3
! iiy^ |x 'idx 'J3 'hv '3D

jx
-r
ô^ ny3e'i
nari^
^di
Dni
nxoxjo^x3
'i^x
mi3io^x
i^n pixi xpix
nnoK*
I'Dsn^ .ivx^3 ix3d
.in^^Di
Dm'3y ioi3nD'
yî
Dn3 nDh\r
noi
nyiD xnxi
if'xi
'Ti
mx^
t")
îf)
|x nirD^ri^x -ix33x "d
p^^xi
n^^t;':
hv D'X3 nvjyiiD 'ro
ijn'i
nnp
nn3oi dud in3
'33di
^nn
.iQinS
moy
"1^X131
.1^5'noi
't
moy
Dm
ti
^q
i^xl3i .'3D nnDn-i3 pâin^x 10
fiiin^x |x^ Dnfjiax in ':'d 13101
psi ^3n noix n^v
DH'^y
n::'D
od
i^xi 'ca
-lix
-lyi
i^joi'x n^^D^x |X3T
'yut^
DM niJ3i xn^ni xôsdx
.nmyi
n^6y
n^^x
pv 13101 ^ro 1310
-i3noi nio-ip -13101

.'I'D
dv^x 1^x131
nnjo nnxi ^3
qd
niDxpx3
'T
nxpn^x
Dn3i
n^^x
-r
n^xi3i .uf \'3
pnsx
i^xi3i nii'3y
y'3XDx^x in Dipo^x n'3 ^^x Dn^xca
14
nanyi -no rhha ids
nrn
Sm ipD
jXDJN^xa
nm
n!?^s îpn
'3D
finrn'oi^xi
.n^jxoDJ
np\s1^xi
^h'
nnxQ nps 1^x1
îp
'T
fiynxD^x
riivxa^xi
riox:;'^xi
xrxa
dd:
j-isf^x
p nv3
Sroni^x "inaijî
nntro^x ^nn pry^xi
b p3 nxp3D
pnp3t:
fiiip^x x-ijo
finpSx
njxn3D n^^x
x-iJDi
XT'X2 pmip^
"i!?xl3i
^d
noDX^^x
riiip^x
ixofj^x ^D fiptoxj^x fiiip^x xnioi 5"iQ^xi
nnn doc'^x xrx3

X103
\ti
jxm!5X
xsnn n"3 Dxb^x
x^x nnxK>j
îix
iin^JX
|y
ri^TJO
^s
\ti
{1^
'^
XHJD 3p3
pjlx^xi nop^^
xitopjix^x
^d
^d
DS^x
n3
3"^
nioi^xi
^n>3 i5
rinpi
riyoxD^x
xiioi p-iiJD^x ^d toxk'^x

's
ri^jxinsr^x np'Xl^K
fi^py^x finp^x xniiDi
-n
10
finni^xh
apj n"' ixd^x^jk
idp^x xrx3 mi 20
xn3 i3nyn n^x ^:xyD^xi pojn

'3i
xnni
niha ^m^s
pmixf'x p3 no'b iV3^x
^yj i^xnî
i^yy^x '3 nn^x3^x fiiip^x
mipi^x xnioi pn^^x
liî^xi
^nn p^^3D^xi ino^JX
^nr
D2J??
'T
012^6x^5 nox^jx
'31 îp
mxny ^nn
n>yy
't
'^p
fi-i^^nnD^x 'H^x^jq
xni^x mxtayî jxroisxi
rib^D^xi
DD-wT^X^ Dsi'X p-l^jisXS 23X13^X

>-i3jrD!?xi
-^
nm^xi Dip^x nntj^^xî
l^xn^s n^^^noi n^nfn nmoi noDi nnijoi n^Jix
n3it:-i
DSJ^xf'
-r
fipnxj^xi hddx^^xi
ri^pxy^xi
nni
xoD nnxi^x pnâ pn^j^xî
^3 "1^x131
Mp
n"'':xnn
^"n
nvn"" fi-i^^nno^x norDi^xî irDpi^x^ IxaiD^xi
mpy^xi
nîn pi n^
]V
.fi^jxnn
ddj^î
nnsiyD pn
nâno^xi n"DX3^si nysxnSxi no:ixn^xi riDDXD^xi
fi-i^nnD^x nnxisijx 'T^x
-lop^x
NnsnniDl
np^''
jns niDNn jn^x
ni?inDrD
nalKJ^K n^joDii^xD
îfjxi
p i?D3 mjy smny

vd riynK'^K miDN km m^5pK
naof'K f^n
î^
npt3Xjf5X
np^x ni:^x ddk^^x non
l^xiai .n^xoDX nonpn Dn""ix3i nn^^cjo n-np3 npxpnnoxi n^XDS

n!?^x njy ysoi^x
njx
^^yi
.niD'
d^^Sq
'n^x
p n^xlai
nyp3
pxi ^'v ins^x
'3i -ni
ny3Di5
D^^xpx
px^x
mîo^x ^qd^x
i?yj
>q
'3D 25
^l^x nx^3jx IX '3D rhba x^x xno!?y^ 16 ix-idx^ i^jxIi nnt^ n^xr
n'^K xnipaii onjy xmnixin

1
read ri^'Sa.
n^x
Dif'y^x ^s piox-i^xi
onx^x Dno^yx
17
nroj NH'sa
In
DDKi^K ^VD^N
y^n)
'6n
TjD^x T^D^x
ti^x
D7 n^s'i
|Q
^s
mi
d-"
i!5x1 -131:0
ND
î^y
xv'K
XD
Ml nnin^JX
nnix nm
nin xnâ jxa
"ixiDx!?x
ix-iDx^x nin
>d -laani
D^j?j^x
^jx^nman^
xjx^xi
axiv^x3
nu
nonii
Pinnn
nonii fi-nn^x
incx
manox
m msij
"ini
n:;'D
'3i
n^s |xs -lix^x ii-nni Siix^x
ts'"*
a^^^jxi 'r^x
D^xy^x^ xntooa
^^x nxnxsrx^xi lo
xnnnn xdi x,T>jxyn)Dnn5xi

n^jxniijx
ipai
n"y
n-iin^x )x in
n-inxif>x ^jxyofjxi jf'xs^x^xa
nîjx
mnnox
np xjxii axnD^x
^x-lt^"
"iJi
paxi ^jx x> inixQ
si-ixyn
bp pnyai
|s
-ijx '3 ni^x pioa^x
vpni
riob
yôji
ba xipn
-jxjn -j^xn n:-iDl
n-i'ii
"lix
XDJx iiox^jx xnn
^^
n^n)) yoir
finn^x ^^h |x '^n^x
n'E'x-in ini c;x3
ro
Dx
yoK'
-ioK'11
ri-^xT
fis^n^^x
jnini
D^xni^x
.nnomn
nn^K'^x ^rio xnht:^ 3"^^xi
î'X p^Dxia^x
xnn^Dj p>DxiD2
D"^
nix
|D
p'DxiD
JXM
'i
mix
'>
xmm
n^nx
1313 ^îton^x
ixvnix^
IX3D^xi
xo
3">i
'T
nnijyj
xjmx
''bv
^^y
xnyna
Kia ixnji)x
1
'^x
xc
yt^'Vi
.pD'jai
-i^jiDi D'"
)xd
ynK'X piDS
nxaox^x
.0"^ -j^xla ri^'-ixiax â -m
.d"'
*ipi
^l^x nisiix^x 15
xnn i^xa
fiori)
iini
n^D^x xnn inxn pl^x pôxis^x hm\
p>dxis!?x
nxi
ny
apj?^ i^^d^jx
xnnam p jxai
^3
nn naon nx
liî
xÊ'x xjiDi
xnp'DXiD
mxîx
'^x pixT jo
n^x-i
ri-i^na
-j^xia D^nina
n3 xmsf*
ta"'
paxv xdd
nao
'f'X
hrDi'i
xnn^JDJ
nxixcxa
20
fiiix^x n^x^j^x
X"^ lijxi
>!?x
naix
D^ninai D^xâaâ pôxia
^Jan jxotSx }x îx x^ i? xrâ npa .îpyf'X 'nf> nâjnfjx
3-iy^x anx:f
'f
noy
xj-ivp xjjD^
'I
'>'
nLD -i^JD^x
xn3 nnx m^x
xp3'
'-11
eior
pExin
'rfjx
iiô^
}X3D^x
i>jx
..T'y
N'^2:xf)x
D
fjjiDi 12"'
mhi
n^fjy
23n ino^yxi
'innni )*xd!5X
-innn
xdxi xn:D xo^y^x xijx
read ^DJa.
ri-i^TJ 3"^"i
om^^pi nn
-ji^xl
'n 3"^1
hM p
t 'bv xS'^x 25
x^x nnxnx
^^x p'D> xâ 3-iy!?x
Dia
16
px^x
NHjiT'yi
Dnixn
nsin
in-in^
'
'11
i^D^x
Diy^x
'T
pa
121
j-p
n^v xa
ix2nyx^x 121
1^x1
xjnn
'fjx
D^jy
n^yi
njxn2D
nîjx xk' |x * fijxnoj
'ti'X
IT
'T^x
l^JD '^x
2npj xn2
Nn3 Dx^x
in
'n
Dvb
'a
J
pn^x
M j^2!'x 2"'^xi
nn dxdx
ji'D
jx
'q
fix^v^x
'T^x
xj^j
noDi i^xl2i
nisxDJi
n"'
xjj'xin
i^xn
i'n2i
nDTxi>
xrf'y 'n^jx
'6
22xi2^x
's p'xiji^x
2"'^x iSxl2i
nn'
j''2
mp'
nxiyx^x
xjnxW nj
xd;^
'nfjx
20
liji
nj:i iifo^x
'Txin -j^xla
15
x'2J
yp: ix nâ n^r
-iinoj!?x jy
nninf'X
xsid
t2'" i52f5X -l'S'3
ijyia xjp'aini
2"'i
^nxi pxi2^^ nnii Dxiy^xi
xnnxip
2nx^'i
pi' 'if'X
dxdx
|x
n^xDj
ny2D!?x jx oi^yn^
^-^
10
'di
x'^:'
pn
nnt^^x 2'"^x ii?xl2i ivpr xî \i'v
n2n2
riijux^xi
n^s^x
'^y
p^sini^x
xn:D 2212 ^2
'li^x
xd
i2lj ppiîoi^xa
xnx^xi 2nx1^xi nxj^j^x
'a xi5X
xj:5rxijx
2"'^xi
'2
xdxs .nync'
'^y JX2D^X1 JXDT^JX
'T
'itajn 'ni
n^x
-ipji
'n^x
xcD
ria-iynisx
2X2
n2n' dî D2yjxi dx^j^jx nDsi>
jx^
x:2ijl2
wijy
DXDX
X^ DX'X
ahi jn2x^x nax
'd -i2njDi .nn^îrsi
22X"i2^x
"'2
ixnix i^jd^x
D'y2tr
n-'jpr
ii>i
îd' y2t;'
D^xy
xnvi^ >1^x i-i2^x 2"'^xi

X^l
pnv
^2 pisi xjna-iyD ivp "Mp
xin XD23 D^jxy^x
lijs
a^Dj"!
fjfio
n'ria i-n-DDn |X2
|n!?x 3
nD*n XDD jn2i?x 2"'^xi
ppr
nvx
riox^D^
^no
^xpi npi
n'':yn!?x ^si
't
xd
prox
xjxnnjx
x^ DHjxs DX'x^x nln

b'?n
riox^x
"ip
y2Ej'i
>^x
n^^S îp^ xnjyi m^-in 7
yacj'
y2r'
rjof'X
'T
xnijnx
j'^nxisx
na *J2X xdoi ms-in
-j^xl JD n2i:i .nnon-12 xyôj x':n^xi
JX
nnxi
i21
"i'Ji2i
ixK'x xn^^xi 'ip^x
'6ii
jy
nuyin
"12^3
'pi
^q nniji
n^^xi n^^y
^:i ty
i^n^^n Dva
-si
ynxDX
)i3n
^q
riJD
Dp' Q"'ny2e' '2 yn nps" ^2 p^"
1^x1 ^no
'D
my^x
pDDi
xvivi nyac'
yi 13 vi' i6 y3t>'m
n^Dfjxi
0"0
n:D
ip^Dî
Dmaxi
ix
ni3-i3
2m
my^x
ini
D"' xai 25
dxdx
tei?x
read J>'JXn2y^X. 2 read N,Tin2D'1. a read

nf>y. * read CjJxnDX.
'jfjx
19
Nix 1:n bi'N jDHxi

.TJ3
'Ji
lyjî^N
'n
nnjin n:
ji
nyon
>ni -inxii
lf'Nl3i .3vy^xi
'T
65 4 3 2
"i!5XlD
nin
5 4 3 2
einn 'D
iiiv^x
ixK'yx^x nyn
rôf>xi
n'xnj
tih
xnix
niji
p XD^y!5X
m3D
Finn
'j
ix^Dxfjx
't^x xnjro
'^b'
xan
"iK^y
n^n^
dm
iD^DK' D-Dô niK'yi
""
'^'
ca^
'J^jxi
read riJXD.
xn-rn^*
'oi 'n
po^x nya
'3
^xpi n^
xnt:
lo
':i
eii^xf5Xi
xd
b n^
xnnôjx xlx xn:x i^xni
b -lirNneVri
ny
si^x
'ii
nxr niiv nny^x nxr
xnjrj xj
xnjo o
mon
nins
ibinD 5 4 3 2
iro
ixK'yxi
pii^jx^x
15
im ihni jx^n
mon ny
'3
nxn^^x
nrn Di5iyn nv^ \na nio^nx bna i^xpi
nnvoa u-nnx^
't3i
''1
nunnr
itj^yj
'^1
dvdô
'^1
nrn i^km iKn^ xinn
'DX HJiD n> hv ixvn
wîb
ko^ nixj i?D
^jxj
n-iK'y
'"
finn 'tsa -iV3 20
d'dj mtj'y nnioxD
pom onvoa
ncnnpi n^:yv2
Ni^K "^nnxi^x n-npisx xnon!''
iTxnn ny
nxc^'yx^x
pi njxor ^nx nxDi xjd^x
^y mtj'yi
uoj nn^DD
nya
Df)iyni
xmxy "^5X1 nn^K' 'ai nnaiK'

^x-ir*
'iî
n^^^pi m^JiD r^^îi
î?x
1^x1 i'no
Dxnn 'na x^x Dxinnn xnpn ^x Dxnnnn pxni
'^^x
pip rx mtryn
xo
n^xlai pnK'yi nnxii n^xo
nam my^x
^DD npi V'D
f*yn f>xpi
nnmn
n-nna
'"^xi
fiiDJ
iDi^Ni
ni?J^Ni
nxiyx^X'D^x^si .'on^'n
,Txnj x^
nxnx^x nya
n'2 ^3 ^xpi '" n*
nnîn n^x
DôK'n
x-an
vd
i^xi^x
'^^
n!?
b^x
xn:o jninoxi
1^5x13
Dôijiy -nv
xn
nsnyo^x
if'Di
-i5x I'niv
nin nnvn
^^x i^jxnsi c)i^x^x
DK'n ^vn tni
mt'yi
'oba pi .n^jn
|n
mijNi dhb'^xi nvhbn)
jna^x
\-ii
of'xa
h'ip'p
|nd3n^n ddj
>J3
xnmal
\-ii
98765432
V'EJ
na
nroj nxDnfjN oSy xna jiino' nisx n^njn^x rionp^x pinn^x
np^pT
9 8 7
"i^jQi
|DD xî?^x
nf'X'i
Nrxa nninnn
-n^x
îpijx
'ni^xlnjn jxqid^n nyn 'p^no^^ mnnyx
D4yf5Ni ioijNi
^tnn 1^x131 .Dî^x

JN
d\s^3j^n jn i^JNiai
d.-id
D^^-tDn bv n"3pn
ppiD'Q
Dvn
mt-yo ninsa
'Jt'
nnnyn my
-jk'
xn^ n^ny^
xui?
mny^
n^xl3i idid iyi 'lyn fiiDo
a^xi
nti'n^
-nni nin
nxo n^na
25
18
Dn
îpy^K
^11
p n'hv nns npasis

kd
Soy^ ;k n^v^
^*o^
p-iD'
pnnDX
}x
i>5*i^
ntJi
n^xlD
nnK'j |n:i
.xjuy n^xi
^Di '"
in3i
}tid^
XHDJ
nfix-ii D'"-
")"iv
^fjinoi
'
fjivx jx
^^yi
n^xl
x:Sf'x
xiiifj
h\ii
i>ipî riin 3""'
a"''i'Xi
'6a
Kmsi
'B
ni>i>N
Dmjy
îp^ Dn:Sry3"i ej"^
xrx3
xi'x
KB> |x
jHj
nn
xi^x ddx^x
"ip
-ii3"i
nn^b
3"^f'Xi
rh^'iQ
-13-13
njx
npo
xpDJ^x
^s
'T^x
p i^ns
x?3^y^x
fîp
xri
x^ |x
^n nnbp n^xl
hf\i22
1-133^
nn^y niio
^s
xo
.irnSx
i'fiDi
irjnx
xof> n^x"i xî^
nmjyi
^d^
'ni
n^ô
t^x ^n
hdx^x
n^x
^c
-n
^n^x nxnxpD^x
xnnxv xo
vr.pn
ha Dx-i3n3 ipii oôpiy ii^
|K.wi
hh^'isi
i
'>
.itryj d'ol'>
read xSXS^X. 2 read fiDiyo,
nn
'^>
^j-i
^vn in vts^xi vi: n^s D^yii nystr
x!^x 'n^xî
^^x
td-i
in
n3Di5X dv |x
my
^s 11311 20
p ny:ô ^d v^'io^^ P po^< xt: xnj -)31jdi
mioe' 1^x131 iDvy ^jD3pT iDvy ^3D3

DCJ'n
is
"i3X ^s onis 'ip3 i5ivxi
.p'Dinijx
jnn
^^!iBni
^nijiT
I'i)
-n^xl
Dîi
'T^x îpî
-i3i npi
xijyox npi nnsf'x
DDX3^x Ws^jx
i^vî ft:i^x lo
nbha x^x nx^x x^ einn
nx3n3l
xrx3
i^xnn
î^x
nxmjirobx
D^yj^x 'ha
jx xjinj
^^y
^pxy
riôj
xfji
nsiyo
n^xl ixts pr5 nxi^xi
'i
^3 Dii'B'n vfsy
wnjy y^bn) iha psxv xo x^x

^^KXD
jonno^
xd xoxs .n^xn^x
^3 xn^xtJx *nyi 3"^
nybo m^x 'D
nxo
px^
xni?
^n^x 3"^^xi nyao^jx
^n
to^
riJJ^K
imi nsnyi n^xn |xdjx^^ nx Îxd
ny jXD f XD^x!?x n-ini

'T
mvp iw iî
n^3j în^ ^^x nn n^^x -ins
î>N
snjy ^jxyo
^s
isivx
snisir
Nf>i
n:s3 hodk xn^fiK
nîjxn ix-ipxi'K lyn jndjs^n i^ |s k!5N
nnxi ]sd |ks noip
DXDX1 nxyijvo^jx
im snKjyD
i>iDn
ko^ i^nI^-iSnI
fjoy^ '3D
Dnnxnai Dnoii
TK'^
in tx
fji^p
i'ND^N^K nina itxq np tâ npnyî
JX1
*>npM
p nn^
i6 hap
nfjs nxfjN
la^-iî nfjfN
n!3^x3i 'yn
on ^xd -nha noxi
lavy ^JD3
^^x \'sa<iD
^3 'ip3
-13*13 'je*
on 'l^x
D^xy^x
dx-i3
>1^x^:^0B>n
fjyj
d^3^d: 25
nSisx p^3 n3i
m3
x^x Dx-i3n3
21
N:t:3:nDvS
N*i3n2i
r]f5Xl
rhac:
3
NI3
no n:s ^^j? axnD^x
nî?Ni
n*J"i'3
p m^
.njndn*
nsp
^s
Dxb^N Dnpn
^yji
nnn
.vfij-i
^03
njttoj 'jy
nfj
xny3D isxr
}X3
i!?i
n"n na-D3
xnjt3X3i
xn^
np'oj npi
.xnf) -1-31
nmxnx!?
fXDJx!5X np^3
vn-L"y FIX
-^y
nt3i?Di
xo
vmv-
xmnxv xn3
3irix 'yb
xoxs
fib] ^53
n>a
^'"'30 ^^jy
p nisJoi'K
miji hdisi nnoan
y-DJ n^
xj^Hddn
nm^m nmx3y
nmip 1dx:i
x^ nnxi ^x nvi: x^ -js^ xin -jx
'ip3
Dnx^'io!?n-3y^xinm^"'
,'^'V^ ny '"
fjx
'-ry
X03 X33 ^ys
l^n^x-f^x rinxD^x
p nm3J
iî
n3
'3D n^ dhdisj
'3D
read
|:i*!5X
x3
n-
pn
13m
-s
|Sr
xv-13
^x
dhdisj
'ip3
nb'iB.
-3
irsni lynn |yD^
nnsi;' -yy3i
)b -:S:3p-
imo
f^f^-^])^.
3j-a 15
nHx!?x3
-mn3
n3Jxi!5X pipn^x nî?3m!5-!5
b iv^n^ dhjd
read
nbpn
-i5y
'3D n-i3 ixnixi
on-jnx
n-
-ib'N
xoxi 20
^x onsy
moxis DxbnDx!5X xoxi
"if^x
n33-i
D"y 3vx hap xd3 xjyso

nnryi ^jxt'-o n-jjn
x^ n-x^'p
-s '3D
D^y XD^JD riv^xi t-ji n3"D Disn n-xvp!5
n-îXm"!.
pm 3f?p xSrn3
nnj33n -^xy -^y nmnL''-^ xoxi
pm n-xSp^
1^2 xo3i ^n-x
li'xia no^y xc3 nx:^x
DHjo
vnx-i3 ni33^ -dk'3 xipjn
ny nnx
xo3
xnnx33 jv joni xnjo
,n'n'
D1XJ
n^ys"
.nDipi?x 3n3!5X i^xi y-oj
'"
4 read
p nob
xmnL"-i nro^y "T'X3n -^y xny^D- jx
n3yi
^:"'y3 'ip3
^!?y
nsnyo
nx-pjx^xi n-ôn^xi xSnfjxi nyxoi^xi noni^xi n-nnyisxi pibio
nxj'-i -isx
pn
Njnjy
n!51
-'
ri-nni: risû^ rianc' * nn--:xm-i 10
xnor^- ;x in-
nij^x
'psn
^3 in- nt'yD3 "in^-L"Dn "ip3 n3
nn::'
nmnp nsxj
"Sxyi
p mx3y
nôfjx
n3nD
.Di!?y^s'
NnîjiN!? "lonn^x
p!?i
j?pi
x^L"x^x y'DJ
'3D nx-ixD n3X-n rio^xy
m3yn!3 nnosn
nsxj-
N:Tirf3D
p'Din^JNi n:iyo^Ni ^ni^'^x inj DNni^Nijxi n"t23i
'D
nD2j
nxjD^yn
'in
f^x-jn
nbb n3no 25
DxbnDxi
Ucuna of about tow
n-a
lines.
a^na
nsnafj
'n^Ni
nna^n
n^Nlai iKnnb
ri'
opj
nn
inn
nb nb
nSxii
. . .
Tn-
...nb
'31
^n
dhnd xa
h^p |nn
.'ji
Df5j;N
njxi lopisN nfjQ
ansjo Sddk
nuS
3"^3
ps
n^s
nnoc' îp
n^33i -iNB
nnn nxmiio^N
"hn n-'las
na^Nnao^N HDD^n
f^p
pB'jriDn
Koa
mny
N"'jnf'N "2
p^y^^<1
bv
ixd^n^jk jn nv
nps
n Nrxa
nâa^N Df>syf>N 's
Na ndSn
Nvn^ i6 nyty rra
xrsa
n^n^^Ni n^naa-ii npasnoi
ni'X'i
TOan
Np1:n'^
i!5n jN*a
if)
â rii^m
n^ry
^d
nrhhti \t6
1
* read
â rin^NO DiycfiK
K'oy!'
mon
xonâ
pxa
aoNJD n-nxi
-iv^pfj
Nnnnjjxa
ikj^n
''1!?n
tiisnoi
aoxjo
-ivjy^
i5
B'^yi?
nnn^fiD
nnif5Df>K
-inaf's
pi6
t66si
read ria-ieia. read
InxiK.
nxspi
xrâ njo inS^ I^n

ivoijx |Npaa
'"i^s ri^nsjf'K
sTxa
ySxio^Ni 20
i^jîai
Wn
fjâo â
'a nioi
mx-ix ria^nao i^xia
nd
xaiisx
nniô
rnonK'
jx
is^pi
jxvn^x
|k
lacuna of a line and a half. 2 lacuna of half a
-i-JV.
t-jd
na^nao N^nx nâ
nân^x yjxvfjN
njN^ .T^xin |Kvnf>N
nniSo nixlai xaiijx
.p^fsK
nha nxsp^x Nrxa asia
nâajoi uhavha â
nmpn
-*
naiDiD^N jkionSki
^^y
D^xy^N n>k NrNanSxIi pnxf'K
h'sodn
jnn
-loxy nnji-j^Kiai .nvh" ah nxaj D^sy^N
.D^sy^K â ^l^x Ssfri^Ni ^Naj^N srxa nâ
^^jyi
nâ |xi
nvjj?^ aDN:?a njtaai
^!JNâ1 .ri^^sy^K
tTNymx^N i^Nlai .px^x
noa
junô
îp n^3
nâ
nmN-in bivnh a^p^s
"i^K n-iKv^N
pa
ms yno -la^si
inna
jna^
fiî^N jNpaai D^syijx 'a ""I^n ixtaoK^Ni niy-i^x
ftjnjDi
-n^xi
i^nv^ nyi dij^dsdni
no^kt nn^n snaiaia nih^n
riDS-n .jNDJNf'N B'^n

^3
ti^ni nin
ti^j'B'
.rtsijnao^N jsnnf'Ni nKyc^ 'q ^n^K rinpip^N -|f'Nla

NinfjN
nn
K^n^î
nr ô '^^ni -jêna^^
nddx
'lf?K
nîn
T-
T-
tnKî
nv
npnv
'I^ki jvib's
B'af'î 'tf'xi
-ai
P^-ia
i'^""
pf>J^
xonjxfj
njpno
n^îDlj 25
pryf
line. read piQX.
7 read rin^JNlD.
23
HE'Kn n:cj'D
mo
"i
n^VN pp^n^N
nisn pnsNi dn^n^n i^nd
ND yD
'H^
jnm
'^y
lyoin Ml niiann
njNnao nbha
n^xlai .mt^'i^x
'n^ nij'Dn -n^x
'D^x i^xlDi .jxDJx^JXi
oi^xy^xi
y-l:^^x
mt'y ynt^x
ît:"'
Wx '"Ijx i^xIdi
^l!)x
x^^ xjn
d"^
nmxyx
.pox xd xn:D
xd yo
cixij""
nao^x
|y
-j^xl ^^x fixir
nimso^x
riôj ^s
nxiK^yof'X jo
"s
nijirs
D^xy!?x"i y-iK'^x -iiDX 10 nojxjî
^nn xn^ô 'D i^xI înî p^JX
11]} jx
h^nIdi .|xdjn^ni D^jxy^xi
D^j? '1^n
xj-iai
risnyoi^x ^
np
lo
ri^^v
inn xnsnn
xa-in
.)xd:x!5X1
njpno nnxi dxvj
^^y
xnb
x^k'x^x pî n^^x jx
rionpo^x nriD^x npoj X03
'ipD
.'na 'OE'
'13
px no' noann
piiaxi n^^y ^Dnnxi n-iDrxi
m2
"" ^xpi
xnait:'^ xî
nî:']}
4 -,>jD D^{<j;
'j^x
IXd:xSx
n3X"i
|x
's
'3D
n^^x
nosna dîd "" 1*^yo
jXDJX^x
"^
n"y
nn
m no
p^xi njxnaoD
isipa
n^^x
Ws '3^x ^va^x ^03
nox
/j^nj'
20
-ao n^^ riyxo^x
ria^î njxi -iDp!?x
'2D n^^x 1X1 ]xvn!5Xi nxa:^xi
nv npa
Wa^x
X3m3xi02 nv xo^ njx ^xp
no^xy
x'
monx manoi n^c'jo b^x
niniJD ô bv 'jvm' xtr> nixja -lonx i6 ^yn
m^n'
ox
^^d xnîi^ x^ rioano 15
Cpxyo^x
iâ
oxmf'X
^q
nnn nxijio^x îax
nxnijio^x yoj 'bv
pnoyj xnxQixi xnvix pi nony nya nx^x mxi'x xnjo
ri^'^j
nt:i5D
oyj yjv
ôxD noDJ TD-in rnnxi^xa fijoxa nix^xi riinx* rinnxi^x pn^'XD

n>ji
p fiinxi^x nnx^x yoja

nxi>xi îixi n^x p nxnx!>x ^dxd i^xi
ioi id4i nxiîyi Dxvyi avyi pnyi oni on^
.nii
TJ1 riinxo^x Dxin^x

1
read D^Xy^X. ^ read n^Jîs^. ^ read
ri^^VI.
^ read
-|'JV.
25
22
^f>N
nn NOT Î^N nnj ^jvn
bnoa
fsxnnj^ n^xcox
xm^x
rijxn 1^
isn
X' ^xpi
nîsji
'303
mn^x
xÊ^'
i6
Tin
n>^î
nonpn
'd nfjxDa
QD x^jns
xf'yxi'x
x^
xma
îp3 n'i'x
nox
f'lisxi
n'?
^n xin^x ^s
ii^j ^f)x fiixn^x
^xp i^s nax
pnvi5 1210 nîyi? ]n' i6 n>^x
fjxpi
nxoi xd^ D"v b'hiha
^^xy^x Sxps p^!?j:o^xa nxjijx
n^ xn^Spn rijxn
i^!?x
iddxi
nai^nxf)
inj^jn ^^x n^xSri^N
mat'xi
^f)!?
dx^jdi
hm îjynnxrf'X -inxn inxnf'x nn
.HD^xy
osc'oi
'riK'
fj"?
'03n^x
r^nx n>
mm
mm
îxn
TiDOj }Sn
nt'oij
nirnp
1^x131
'J
ifjxp
]nmx
ng'^K' bv
niiVD
2X3
yxiix
flxSjx
n'')h
Diîj'n
bi
'?"i
'oanf'x
Ê^D rî^fh^h
b'p^
^xit;'^!?
D'ainai d^x'3j
noDJ
nâinii D^xâa
.n^n njja nvnix
D'jn3 3nx-iD
ni^ôj ^yi
^y D^^p Di?iyn
xipijxi
f'oyijxi
mnyn
^yi
'i
^vsijx
Dnn'X3 i3do'
jx
.pox xo ^1n
xo yo ^va^x
â
^1n
XOX^DI XT13.
'iba
n^jx 3X3i5X â
2 read
jnn
^yi
3X3
nox
mal
nOXH
â
'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
nnntry nyirn oy n3B' 3ny in'3 nin3
i^wsisi
pa
un: nnin
n-niiba n^nxi pnxi
^jKâ
im nx^^xi nî^x
n ^xio^x TV
1 reed
n^ n^jxlai
ninDo -ixv i^xiji .d3^ ^^T
noxn ^yi pnn
nx^ pi .nnon
'D
nhha hvi 'ix
nnxi nnan nnx
|x
x"S:^x
n nîx
non^ it^x i^jn lo
1DD1 nsD3 njnj mini5x i^xi3i .D^pioâ
nx ip'hn nn3ny
'nijx
x!?^
onoi pnxi
b"i
1^5x131 .D^^x-iL^î
."iiD^Di
îpjoi
m3n3xijni5"n noi
riôj
nx:
nnxi ynt'^xi nnxi pn^jx jx ^f5x^
i^xiii nîan nim^
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 îj
x^ nîy pi
ijjj;^
."inD3o '" n\Ti '"3
nnx
mn 'Ji3
pjanoo^x nx^pnxi
monx
DMxiax
n^ ^xp n^ xnîpx
ntr^tr
'J3
^y
n3n^
hv noiy D^Jiyn
loif)
onx inv
xji3l npi .njn 25

^^y n5?^x
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
xî i-iM"ki6x nî?xT
mos
xnvx
r^^^vf'xi
nnn^x
njiv'
nx'3x nvcm D^y^x
nyt?
xr^y
^Nt^n^s
jx
^!?x
lo
nnDxb
)xvm mi:) pxyo
^^x xnDx-it2x f-yn .n^xnnoxai xnnxJXTnoxai ixjf^xi
.}**y3
nmixjo
Pii
Dnjx i^xli xn^s isijnix xa
ixjSxi xn^x pa
PiBic
.n^3y in^
ri^y^x jy
xD^xi ax-in^x
1^x1 ^xfiD
}xm^x
nxnx xd
ninj^x "^DD^x ^511X3
în^xi
f^xp npi .rijx^v^s' n>xj nSrsnî
xî ô^y ^xj )o x^
xoi'yf'X
^ba njn'ni rhbii npsi ^5n n^ d^^vn .nnn
nx2!?x inidn |o no axa^JN >1n
coino^x
-ivjy
înfjx
n^s ^n^x 2 nix-in^x
nâ ^nfjx naitsi^xs
3t:-i
mx3
xnx^yx
xnii^nî
-ix:^x
jx
nixas riaDi nixn nnyâcs
nny^nn xd^jx n^xnai
15
.xoi?^ -i5x^n
p n^s >>i^x nnna^xi în^f) rinnxi^x nsnn nmixJD

p noax' ri-ixn \ni xnx^yx ixj^x njxas -axini^x^
.xnn^xnji y^Dj^x p anivib nD3x> nn-ix3 fix^xi .nj xnmpi i^d^x
-lixSx ncnt: nniixio
n^xl 3nnv>i5yrnx-i3^xn^Q^X3nî^y rinialo^x nxnexf'x

I^dSx ifjxlai .ySxi
riny 'd
nn-ijof^x i'lpyf'xp lijxli
xo nx^Bx^JX
XDD
xnmixjo
na-ini?
'D
nnnna
>b tiKhvha
ri^b^x dsj!?x
n-iiw nc'pj fîpy^x
ifri
ne'pj ixfjBxfjx iâî) .xpai
n^'b^x DDj^x
xnnal
npi
'li^x
1x1
ria-im
axnai^x Six ^s xj-121 î^x
nnxyoi lu^x
nn-ijo^x
!5ipy!?x
xn's in
nnaonax
nn^^Bâ n^xnao nxn^x nynax
lijN 'p^vha fti^y in >lfjx f>pyf)X3
nwnD
kd
fiix
read n:X3D.
*d
2
x^-iai
^f'y
^jid'
;d niiajx n-iiv^xi x^jvnisxa fji^yo
* n-ixvD rirats^x ofjxy ^d
.3xn3!)x
njX3Q 20
.xnmE>
't;'
*b x!ji ^k^
read riaiDI^X. read rinv.
"^
xS n-ioxi
read nnx:fD.
nS^yo
nmxnxi
25
24
rioôa nnnij
i'V2 if'Ni
risnK'^'K DSji>N n:t3i<3!5N rioyj^Ki
mi n^Sy Nnn dvjx n5?N

N03 riDXDn fi3N-n
Pivi
nnsji iôtjo xnip k'ux nxini .TnnD^

i
moi^Ji n?0Dn -idio
D3n
^53
^'3tj'''
nsioh mxf' nnct^ nnx

13 3T3' Dx
^3
p^ inn njyn
DmK^DJD
'd
ynro
^jno^
Div^xi fi-ixno^x hf\D

naioi
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
njx ^xpi ^^y!5X

^D
f\bv 'ba
n^^x
y!Srxi finy ^s
'D ^^pi xir^x "1^x1
x^
nmin^x
nji^ n"j^xi
pDX XD
1
1^x1
Dy:D^^
xna xmo^x fiyntr^xn
âxtj'
xdi nxn:i :ni rixar^xi
xo hivd^xtxdt
mya
xn:D
no-i
riync'
jnn
xmnys
finn
15
pny ityn mj
ah 'iba yahibi^^ n'boba n^p^xi ri^^xi^x
mail
li'xn
eiDV
p "n3
pnsx np od
nncni 122^
an
|x
ba
20
fi^x npi
xn^^x^na ai^pf'X f^xns^x nal nâ pxi

^q 'ivpi5X s fiisxy^x ^yji
HDXâ xvpxi njo yôi^x naxna
yni '3D
Dninija 10
ii^^rt:'^
nnyo n xnmc' xoa
nom mipa p
îpyo^xi îpjD^xi ainaoijx
2b
^K':x^
xomnx pnyxD ao
.1227 ba
n^xnn!)x
riioxa^x fiyxo^JXi ;xdjx^x
hnD
in rnn^ ix 3T3D
t^-nô
-iê-pao
2 x^âxijx
|XDJx^x3 Dna'x
Nil
rinxay
hhi nîxn^ xî

'"
^q
px3
IT'S"!
npina 22^
nnnî
nj?f'
y^xn::6x 2nD ^s nntyo in
î!jx
mi HDE' xnjDi lox
Tnfjx
Di!3Ej'n
n^^x
'j?n
mm mp' noe*: "isxn
pun" njooi
t^'ijx
p îp^x ^pxm
tîj^sni nî-'v
mt'y
n-i3B^xn riJDxa
njnn
moo
nxr ^3 nnxi
nar
nmv nnx 'd mj no^TrDi nin
rijoxn riijx^xi fi-inxv
n-inxS-i^xQ
2^51^1
m'yjDi
nsm
i^qsdi inoK'j pyvn i^po
]*j?o
nnroi
"d
ix^""!
lacr^x nyn jxdjx^x 'hv i^xn

fjoyf'x
mx mv^
npîn n^DK-Di no^no
nn nnx-i2 nnx
rinN^V n^^JKnii ri^'ixDD
fiiip^Nn
's
nai xo
noS^xi 3/p^x j'xî^x
n^b
mp xm
^^y -yni 'nn
'!?x
p^xi^x
njt:x3^x rinxay^x 25
p n3ix nmin nnb xjniis nsDx^s^s -rnin ^d xjJinsD

p niu ;x xiji .i^xl p n3ix nmin rijtDXD^x rnxayijK
read nnpi^. 2 read K"3:X^X.
3 read fi^y^X.
27
*n?>N nf'NpofjK
n^n 1^
p hnox np ik ^^jn ni?D^
ninn hap
n"j? îji^x fjipn fj-inoxa
^xinsi^x
NoSyf'N nS\x5 npi .n^ô n3i iioyf)
D^yxi f]nys noyf?

'DDJ |x
><j^
Dm
nnrhv
njâ Dnnf5T3D
.xraijxjDi
Dim
nno.. "Sx
i^xp .3pxy nnnipy

-Mp'
ry
xf5
n^^x
p^
D^f5Dn^xi xSn!?x
nnxl xnn
prxn
x*^N
D^^
ix
DHJO
x:!?
nn
xf'N
Nnsnr n^ niNcx
nxy d^d ^noDi i^xp soa
^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
nnjn ^^x fijxn^x njyi
^ja ptrija
jx
xc
xî i^xp
m^x nxsv^xi xoDx^xa

^3pi
nî nn'n!?^ njy fiipi^N
p niv nôn idsi nijnn
on n^xyex inp
npn
xnn nxj nync^x nin
x^x
eivi
î5^
Dxji?x 3t2x5
i^ni xnsvii xoDx^x i^na n^xoDX
"^y
p is
mnj
îni nfjojn
p xo^y^x pi .nioD x3 'yni
njys 'yni
î>xi
ni'xi -ily
ijoif's
)y
n-'n
2 ..xnfjx
nin-i'
ixmnn n^^xinx
nîon xfjx n^nv
nn^ xooni nno^y jâ
axDniK
pnx mî
onnj-n
'bii^
nxîixn NODX^K nln^ |n fjxp
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
IX HD^tj^^xmî^xa -iDjijxn riDnmo DD:f'x jx
pn nnrm aba
Ji3^x
i6t<
nmxay
pn
D^xy riyac^x D^xy
ycon
xfji
pyn
n:t2X3^x nnx3y!5X
x^y xdxd
Dii^y^xa |i"ixmo^x nDDx!?s^x
x!?x
nsoo
ao xn^nxmnyn mpn
"bv
nvnn
mxvs
rioamo ri^xn^x nin

xî ixDâ xf'X pt3:n
.xid^x
y^t^no
3xiji
naio Dxba
d^^d riio^xn ins^xa

'bv
mpn
onnoa
xmxyi nnnxu
x^
\-id
nxoc^xi 25
Dn:x^ jlxa
noi^x np-iXD niip^xa xn^s pnijio nîn^xi nn^ni^xi ^p^n^x nmm^x)

1
read NHÎOn. ^ read nJxn^X. ^ read
nnom.
* read Xnjxf).
26
%vd2 is
'3D nsaf'xi Nnî^jyo piNsn i6 nhvâ ]i6
ynao
f'Koaf'Ni riN^nijK n'Dy^ I^jnI
N^3 rinnNi nyan i^nI
}NDr
Kîi
nf'Ni nj3
^nn fiiip^xa
^fjx -ini'
'a 'yni '3n
liJ
îjx
n^jy^D ^py!5N
ei''3
ri^nnxf'X riixyo^xi no^xnf'X
rix'^n^JXi
^^x
xnnjx
^!?x 2
|x
-i3x
nxnî^x njo nn ^py^x ^^x na ^3pn

xpn^xi nij^x j riomijx
f>3
â xn'3xnî ri^xoa
ri^^^ â
nySx Tnpnn naxon

ly
nno
p
^1
ini xt:*
fi^3i
xjDnaj^3
piai
ij3
xnjn
â
men îfjx
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
î^yoi
ri^yi
nni
cjb
xdi
txj'X3
Daj nî^x
f\)i)
hi njp^ni D!5yxa
niip â
'I^X
xni-nt3i xDnpi?3 "-l^x
XODX^X
-|^XD3 '3D
pojD^x ^nx ^xn

|xi
XDaJ.
xnjx nv
yn pSxi^x
1^x1 ^^x 3:in n-invSx
nnos
""a
noDj npDj
read nQ^f. 2 read
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
nf5Xî
Dnn3B'' Pl'ia JXDJX^K
D^yxa n^yicijx Dn3n3
xdd bi xnoo
15
.'3D
n^ninSx
.D^f5y
ntDxa^xi i3a^xi 3^pi5X
ri'Xi
^py^jx in îSx 10
fiitDi
yiax -no nxa^x
Ina
X'
4
ri^y
i'ya^K
rinxyof'Xi nxn^jxi riain^xi
^x^n
}x '^x
^b'
nxl oaj^x njxsa
panta
xo nn ion
fjiio
xo ^^x ixnt'
'aino^
nyn
f'ya^xn no'xp rix^n
xnjo jiynjxa
5|-it:
|X3
-iDpi^x
od
nrô
pyu^-o ^3i>x hi
DXonf>xi ijxDD^x
ri-xj "a
f â
\v
jy
xjial xoa nnxln nnxl
îix â
xnn^yn nnt^n^x nn^taa ^xoai'xi Dxon^x
moxn iâ^x
ijpyijx |x ipn'i |X"'3 /tr
n"^3^x D3:Sx n:D nnyajxa axns^x
nav
nn^^x ixjn Dnpn xoi jxao
piîoi?
îpyo ^j^x jxai nya
i^pyijx 'd
nx355x nyiax xd^
pivi' ii<
Dxn^si Npa^Ki ^tk^ni
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
x-i'33 xii^jy ifjxl |y
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"?
îp "D
.Dmns
^^f'nfjNi
"nn
")3lj
nyQjD
.'ji
SDT ny
fia^jj
ix
if'xn ^s
no3
n:"i31
XD^y^N x^x n^^y
njixni
^d
ncn
k'ijn
na lyjnnon
npî p3ND
np-'î^x
nain^x n:N3i Dîyn
n^sNl Nii3l npi
X'SJ*
nnsi n3)nf>N nod* ^syof^K
nrf?
oijy^x nf5'ia
i^Ni jnsb .n3N13N
i^jsI
n^r
pan rionpo^N
nnm
1N^nJ:^
nj?3B'
D'ln cniDn i^jnI ^^y
Dîy id ^jyo^x nnî
f)X' xiî
l5^nD*
^d
mip
nS'^xi oi
nxnD^x
îix >d
p ix x^-'ajx^x
p ^n qd n^^x Dnvi) n^x dh^^xvd p
nnjo n^yn
xrx-ii n^fjx npDii
}x
{jiin
xinjc'
sna
nnsfjj
n^xl nya myji nnyxD ^^x yôjfjx psi xjxiixî xjixîxî xj^
xtr jx xnpnxî 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
nî
C1V1'
.12
b IX
D^xy
'D yi'xiD
>o^
nn
fjai
ob^xn od
riny ^s
nyn^
^fiD n^nsi
x^jn^x ^nx njy
D-'rjBD
XM
px^x p pyxi
nnax
xî nji]} tn:x
xnjn bap
1.
yn"*
x^
x^t:'x^x3
fjxp' D'f5i
nbav n^^x
xis^x
npi .Di>xy bpi^v
'Ji
civi
D3^3X Dva
'" noixi
f)-iK'X
yiv
D^f)i
!?pxy
^3 ri-nn^x
nijyfjxs -nnxnirxi 20
njx of^y^x ^vis .inxij^x^ anl^x

-na
iisr*
x^ Tvsn
p x^nx x^jn^x irix njy x"i lisxln

p fjitsx ini -d'siv naui t;'3no D^pinoi 'pa njo
ri^xj 'd
D' 'jd nnmi mo |nxD nanx
n^'ia int'f'x
c^vi
'ipi
'ipa
'3ni
qd p^xi^x
'ipi)
*^x nan
D^xy^x |xn3D .nann pan
read K-B>. a read
is
njx^ ^py^xn
d\s^2j^x 'u ^xpi Dôôn
xnn xnyojxa x^cx^x fiitrx

njo
i?xp'
'3 D\nf5X
cnao dixi ran enjx Tpix ^xpi
nna^jx
D^y^jx
p Sisx D^yf^x |x *5x x^ n^yx

p mpx n:xi yxoxi nayi nmi ao
nnx dm^jx
d^!?
x^nxi ciirx njx n^yijx
N^K'xf'X
^xp^
Êi
r]-]p' 'ip3
D^jyisx fjHx "jy^ -i^six
pfjj
|x^ Spyijx
.bpav n^^x
xv'xi
ynv DQin^^JX
'>>
Plitrx
ao n^^x
51V1
nna^X
nsn xdjx 't'p xS
DNnf'x
n^nn
p pyxi pX^X p htDX.
pxa xxon
25
axna^K n^
n3'Ni>o^K
^pi .NnôyriDn ri^x i^j
p Nnba ptsjni
inns nns i^mpn^s yn ^'Snn^si onpn^si nnon^si

D^yijsa s'jnijs
i>oy^s"i
ansîsnslji ib'tjz
Kpn'i aî^
- 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
'^jsn s' x^v
""d
pnasy^î 3^3^ sî si's rinsny
SD^y^s nijsp npi
-|^s1 'd ^"T
pirnB'on
ns:j sî
.ssisi
n^T no STS
sn:3D' mpsî'S
i5iDSDi?s ^ inj.
s^
'^ '"
ps!?"!
m*j
'is
'jf>s i'vsi's
Ssp^ D"y
on
.'jvâr
ni^n'
n'"'!)^
s^
s-ii 'nn
psn
npm iSs
dis
Ko^yiNsn^'iai
rvhv^
s^s ns's^ rhh^ sjpai

|s
nmsay^
nob
'a
nsnn^s^si
is s'
p3D s^ 'ym
nsjs: sd3 n^Ss
nhh fiyso^s
snrT
w^ nrh hv^ njs

read
so
pJB'
^spi .is3nssi5S is
D^ys
an
"sn
5 read ri^'iSL
^yn
"'
Dsm^s
'Ss
rhhi^
s'inf's â inrSsi
yosD
fniDsi n'i5y
ijsp^
's
ms
^f)
ao mDS>
20
nain^s
ao
'q
nîj ySs"ini>si
n^^s {s nscn^s ^^s s:sim nsnoi'S
urh nnomi Dna 'ym
NJDS31 SinSD.
nos
Wa^s
aspy^si u'hvhv^ 3s1y^s ppnnoâ nnyso
lo
fjapij
130 'SJO
iSDfii's
sen nisn ions s^
Hi's
Tn3
f5:J3S
n-i3s^si s^jn^jsi pn^js 's nsj-nijs si'ys D3S'si sjj^3
s^j'isf's^
py3
^^yi
soon np
b3insi n3 pynDSi n^^s ninsi nîis -isjriDS nsoî rijon synf'S
nf>i>s
nyao
s^ji
onaya vn s^s dis bp^ njo ^y mn
-isij^js
S3S-IS 'nn fiano pyn sssid
so Dsm^si
rinsay^s |x
'S rian^sij
so^y^s fya ^spi .oa^^y d'c^
n^si 'DS n3 iJD '^siD
njs
pnm^s im^
i!?s1i
sjtssnns-isb s-ajs^s na nsi
Dnaya vnn ^s
ptj^tj'Dn
K^jr 3
ri^V'pni's nnsnyi'S
dqj^s nnpnnos
p fj.ns Is nnsl^ qd ni>!5S ^b riano b sjn
Nj'an n^js .Tin p!?
ns
isn
xnisaa
2 read p>3.
an
"hv nn'^vyo piJiv osjijs
natai)
8 read
p |S3B
niO hv
niKi3 nnK'i'M
K^K*. * read ^nil.
25
31
DJN
-)N3DNi5N3 riDxns^K
ini
jy
rionpo^x nxnys^Ni ^nsk'x^ni nsniN^Ni
jxrnijNi nN3jfjNi
nxyoi^N nop^JN i^s nnn nhavba ^1n
pi 3Dn
Nim
nipx^f>x
s t]nc'
nniDxj^x pxyo^JN
dj3
^s
pîD -iNnDxijN
p qd ^yjs
n3DJ 3ipx
'f'X
Dxi
riîj^x
r\:i6 bi:bii ini fint* dj: nx3jf'X
yt2p '1x1
}XDJx^x p^3 DJXj'
^np
|X3
p xir^x b^sha
'^r)f\'
4 p^jj
""si
nb x^xi i3l^x
jxvn^x 'Di^xl
ixvnijx
XD^D .jxd:x^n n3m pn
nxiD
xnb
"d
^Jiio
|x
^3x x^
nlni jxvn^x
ijiix3
XB>
Dî?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
nnox-i3 ixt ^^x nî5X DnS"?J 'Ixq i5

-i3x
x3 nnx3i
XK*
'd d'^
'd 'H' ;x 3ji
dhq dxj^x po ppiîoisx
.fva^K3 ris'xô
-i:iJND
n3m!'x
'3^x
mab
'3D ^yji .jxvn^x
xin d"^ dh did^x
1^x1 p'3nD x3n^xi xD^y^xi x^vix^xi
rnip!3X3 n3'xf>D x'jif'X 'S
n^nn n3r
bvi'\
xrux^JX npb'
x'3:x^x nni n3'xi5!5X n3xtr' xo jxdjx^x djj
xD^^x
.2
pxyo^x
nxajfjx '^x n3D: 3")px VTi3Dn 3n1^x im fintr dj: ri^xôfsx
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^^xîn'xî5n-)3l
nxJxDi fijDn
r3x ^n^x |xin
|y
-i
xn^
i^yji
p n^s X23
'^jnoi
x3
xux
myj
n3inf'X 20
nâ iJ^X3i nf'xl ujq npc .miixy*
^1x n3yi5X |x '3D nî?x di3
p |x b'p)
bp nioSx
xux nx ]^x-i3i
n^^x n3n3 fijon^x i^n ôy ix 3in' jx
}X3 xnôy^ IX f53p niofix nxjxsi n^xD ^ys n3y!?x
311 D'DX
^fjx
xn3X3Dxi xn^jxyoi
njy -ixsjnDx^xi n^^y Diiijxi 3Jli5X Tin i^xli
ix n3in^x
'D
n3in^x iix
nix nix3y3 ei'o^^X'3DD.n^^yn3n3^x^|
read Kl^fjX. - read X3Dn. 3 read
following lines. * read
Xp^.
^ read
'3D nx3f'x
XDnK* XDJi and so
HD^X^X. ^ read
13'3.
in
eiaij
the two
25
30
ni^SD npij ^1x i^Niai .noisy ilis^ |n
isn
-ipnsn
d!?
nn ^ny!?s mi
f'oyi'xi
bmn
rijbi
f'ny^Ni
fj^pi
.t^jk
i^nnn lix inp
rinjEj'
ab pax i^jxI
n:ii-i
pxi)!
nnpKio no
D^jyio
|x
|s
.niL*'yi5i 10^5^51 niDi5i5
nnix
Dn^t^^yi !5nD
nnno
nma
b^j
isxpi .n^jipT nS^
pb
Dijxy
xix
b'p'\
minf'N
ppn
*jxi 'b
Dxa
D'b) xoi'xy
â
b
1
fi-)B> )2i:b^
'yn
pbaiba
i'^xixi'X
}x
read 1X30VX1. 2 read {XOT.
is
N!?nK
D^'yi^x
noisn Dôanf'X li'xpi

fi-nnSx â
xoxi
'^^
"ijîvî
-i^ri3i nitJ'yi'
20
n^bîf f-xafjx lyxt^'ijx f^xp n^jyi'X

^-l1
^mx
airyn ix nrai ^ra
pf>5^ -loi'X D^fsa
xjx^xi
nna
oisyn xofsyfix
mjyD^yxi5 Dipi'XTaaix
nnmp if'yâ "in^va
nnnma
niB>y^. 6 tead riano. T read jna.
mon
i'^pi
nnjljxn nptj'x np
i^xi
na
nnon
am a^bvbii
is^pi .4 ^fjoyi'S
^jd ^y
5 ^j^^^
xî fjaxnnisx iT^y nan^jx 'ijxTJV
xD^sy^Jx
bi^p) .n-i*^3i
^^pi.2>:NrDri'innKnDX
'a isoyfjxa 'yn nîsx xjx^fixa
mni nnan mryx i^x
fjx
brMii |X3
xo
e]nn^ ni'yi'x
n^n rpâoo
xmna
ix^ki 10
"lisxi
nSn^j nbvbii iiiv ih
n13 nbvba nba^^ x^
b^vbai
yv^
nSyisx ^"pi iriii'K ^ fi-inaa!?
âi D'x^njf'Xi Dâinaisxi
nix lyxK'
pyn
.mjxyD
-nnomi
nf5'iNn }y iâjjD xê-s
if'Ni ni'yi'K
im yb\ b'bba
nfjiix
npi
Dfjyi'N hi^p
â nyxt'i'N tôi'yi'x
^'pmi5iD ij^y^xi
ni'yijN
f5nmN N^xi naxix
nnpia îs ^nd^jxt
^5n n^ pi6^ pniix^jn nnyoi kd^j
pni xai >JNyo2
-ix3t2VKi
.Du6x mb'iab bniha
niDN
n^k'n
ni>
^n liix ^1k
ixDisiji?
0^5
mpnsK nroi
obf^Ni
Î^jk
niam nyxoDX Nim
nSn uhvba
D^fjyni
nnpna
mp^
ni'i'x
y b^ ^ pna D^jyfsx p
n^^x
^5x x^ D^'yx
.pox
* read niaeS. ^ read fjDyf>X. " read
25
33
pi nnnxs Nnxyxo
nnriNi ivp
xi>
p jrn sn^s ips pi ins
KHjy nns pi? nxjj
Nnpnx^
-ixii
pi? pnv
nmv3 Nnn ivn pi
^NpD noNnp lixi xnona nnoys nh'^n -ivnx pi
-isni
n.tb N:jnD
int 'na
Nnoln
ri-io^xn
linoi HK^njx niooi nna^s^D n^jvoi h^^n ^m Nino nhjo mirn
p^
xpan
nN"'!?iN
Nfj
N^jn^sa lonnn
npipn^NV^N f^yn^Npi
nm^K xnnK
^njK
|si
moxi
n-ilD
â fiaisj
2^12
nin
riynv
^tr^
ma
nîiK
riatsj
nxv
^^D
i6
-jk'
.ts i)Npa noaja inr
ei'3
p inr^
^^xm
'oan^x nxnr yv2 ^xpi
.m:
".iix
5)3
yjn pxi .TMD "CD VD'
'"^ .nin3Ti
cj^'x
I'pi
.2
.n nnsnn i
fjriD -i^nai
VDVDOi
DJ1
pxi .d^dt ^^n Dôn pxi
pnx Dipo nmnenni
-i'5;>
^lia^xi
i>xp i^x-i
p ^liD^x nnnai qd
nn^xa xi nh
nxmtr!>x nion Dxyo^x
p-iaann dxjd^x
yôi pj^jan nx^xf'x

^B
JT'a
'D
read
f|pxi
>r2. 2
p ^Jiia
'a
nnxr
^x-i
in!?
^33
'a
nnax
ûi?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 poôn
^jonnxi dx!53!5K
pijxjn n^^x 'ipn3

oxf'S^'X ^Jiia
pnai
nxixoD^JXi pvxnx!5X phi
i?Dhn2
naoajx
'p!>
xaiji^jx
i>JT
no^fo
mon x^ja i^'i ncnn

mnn x^^n yja )>xi yaa
nxnxyo^x
nxax^x
^xonnxm
ria'i
n^^x îpna DD'^y ^xpa xjnô
dx:x!'X
^jx -j-inai
!5iia!5X -pinai
}xnD3^x
D-ia^xai
i^jxp
.T'lxfjx
ini6
-^x^ts
nxyan
î^jn
onpi minni xt:n
xjiy n^ i^xp xo^jy^x yv2 jx pyxioi'X pi
xx
dxî
inr cjo
-My -j^xi ^j'T
-ik^x
VCD
ma noj
mno
>*xan Dxp' ah pno' nya
X'
Dxyo^x
i6^
indjn^x
xjx nxra mi niip
"nojik' NC'nsf'X
n^xl
.îl:: xij
2t'n: iB'N
nm: ^3N ma: îxk^
^xpi
nao ^03 nan
"ij!5
ôi
pop
Snolj'ki
xnjy x'
N-iJD â x-ij pf)
ini 'l'td^
njj
Ni\s ^xpi .riyno niD^b nxjnx ipa lo
pi>2
ijxpi .niiy^Ni)
\b^ tax'Ji fjin rtid ^f^x in ^ni
eiâa
Nnâ
nyvnos }xa nrini tdxi hjd im ny ji
n^f^y
ddj^s nix
!>
rijj^N
n^n ^xjn n^ n-iixSxixa KniS'ain
.N.na
p inr
ny^jn
t^rs ^xpi .nDm^s xna
xf)
nxixnoîx
i^vna
pyn
f)xpi
read "X33. 3 read ^XOnnXI. * read XBpXI
'a 25
.jkto^x
Xinxr ti^h.
DTK
ba
yjo-'
NnpnNiî
ViKin!?N
axn ^3
â 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>
Sxpi .n^bv n^^x Dy:
dx
^'^ps hd-id
myj nnn
i^xI
i^'oba hap
xo
'In
naij!)
xo^jy^x }*y3 ^xpi .xnnxa^
nyoa
ncn npa n-nxin
n!?nxj^x
'ips
apy
t"'n vf'y
n:?:)
mxn^Nmm^Ki
rixiox jxir ya njo na x^
n^3 rh 1X31 n^pnî x^^x xc'i^ }X3

^JiD
^q ysj^
nnoiax
.iNi5DX^K
.nuD bô^ niano rnoa
|nji
'h
xnai^
dsj^n
non
kihb'
ntsD
'sh^
naljf'D p-'tDNi^N yxiriDsi npii'^xi div^ni
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 â nnrx 3-iy^x xnyc fy3 i^jxi
"Ix ^'pi .py^x fiayxa n"'3xi
mrx
f>xpi
"I3X Sxpi .n:
.DXJ^x
â 3J1
nxnoi
3inxa Dn3^n
DXJ^JX
linn''
mxDn
pi
3i^pi
n-x
"-a
'ix x"':nf'X 'a
'1xi ns^taxa
xo3
nnT'5XD
dxj^x
nnrxi n^fjxinn^ nîsx
n3^p nxnnox
x^jni'x â 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 monî 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
nx!?D^x 3npx xni x^n^x nha pf noxnjijx 3ipx

'^y 5)i3yf5X3 nxDix^JX n^'3in
^xpi .noipn
pn xnanvn
5Np K'nfjK tv
^SD
^fjy
Pii3ySx
mxnrx xjxioy dxdjxSx mxnrx xo
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
read 3nX^X1 inT^XI. 2 read XnriDI. 3 read ri^^XD. * read pnx^3.
5 read rinxsy. ^
lacuna of about half a
line.
20
ijxpi
35
i6
DHS
eioa
^J2
Kin'
cji-iyoi^x
yn DnSryn ^Npi .Nysnt: did:^n^ i^nI
yjvN NîîN^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 pnîjD
niiB'n li^xn
xnnnxv
nix ^xpi
ripnv |xi Diva
^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
npnvn pnvn^ njx
xf>i
pi>ip^x xf>3i
ism nn ^"T
xnoDJ nn nUi
;x^ niv^x
nps^x
.*
inn
d^jd nyS-ia I'J 'Q
nxtr^x '^x nnsn^x na
Dni'xi
Divf>x "i^xla ixi's
'^n'
p ni:"iN
n^nx tj yoi r6nn
yi^
ab'iD:
.-an
.div^ni fipiv^x
iîf's
paî'
^^n ^nn
.y^Sr^
'Ix DDj^x |x |xn-i32i ijiDoa nn
xnnmyx
ko px
d^vh
's
no
nh
d^s n^nx p 'y nb ^xd n^nx yo

n^xp-i
p xD^y^x pD .ijxvon d^d^h 2n;i o D'Dn%^Js ^y
HDn^ n^t? riDipo^N ana^N

fipnv^x
yoi
najis np îpv^î dh^'inpn
Piinyo^N i^ys
1^1 ^'oii'N
isr
^^
nbbii NjpDi îx k'
np NO^y^N |N nsi-i '^x hn^ni
yo
^nji
"isy^N
|x f^xp
p nnjDi
Dnjvy xna
nii6 nnpnv
pnvn^ n^xi? noiv
n^jji i5
p îsx
p ^:irDX ei'yS^N
n^îa 'Q ^îxpx nny XD^y^x n^xp npi
p 'i:n xnjxa rionpo^x ann^x npoji onans ^s n^îo

ri^^jx^y^x ^Q npnvi)X p i>iE)X no^x *a ripnxijx ix i^xpi .moo ^'vn
-iD^x 'D npnvi?x p f'iDX n^jx^y^x 'b npnv^x |x bap p nnSyni
npnvi 'ip3 niD^x
x^3i n^yi^N ysJHDM fyn nniyn
nxnyx
xî nnii B'nQ^
i)SBX fi^^y
nnaxi 'yn n^^x

^B
1
d!>
d dxj^x ^nnn'
pb pnn no^x
no^x npnvB nnoxjijx
nD^X3 n'xt:yx
nlxn
cp
]'\'ohv^
îsx xnlix nxnyxi
nil
na
'^'ip
nxD^ rhh^ nj3D
^nrh xdix
ri'^jx^y^xi
ripnvD .pn^nv pn^^D piîp^x
vh y^vh^ ninoo
nnji ^^-2
^1x n^yxB
ph
ini
xnnix
ri^jx^y^x ripnvi 25
nî h:h^ jx riôi^x
'^yi
^na dxj^x njy' na ^jnn^ n^ 'Ix n2Xinf
read -^y. 2 read yvi. read
-|>J>V 4
20
read Ipa^X. ^ read n'^'Va
34
Drnnx NJN im6
non^s Kn^5 nn
nyxa!?s
^Kpi .nxr
Tn x^ji^x p
'EJ^^ t<3
jifiî
N^4S^N
2 t,jxB bit
^Npi
NnnOND'
)N3 |N1
NO
pyoD^ no
p:iDnî5
n^fjN
ip^pi |N 'nnBTi |Ni

fjNps i^ôbN f^ya
NpiNV
na
nî
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
Dn!5iN "i5n fiNpi .âiano
.NH^^^pNB ^rNina o^Nyi
"laNiftS
ni^p
Ni)i
fyn
nf>
"i^
tjyi n^
|ni
NnfriN
îN-)!?N
i3N2nN
n3j1o
jn3i
read nva. 2 read
read N:S:ai.
ni?
lo
iNPB
jnb na
yoDj }n \nnK'n iô^n nh
'jjb^
p^ni
^jfjyjN
nNBifN
15
nî pvn ôani D'*y
M) n^Npy nai no^
^jjI
^2vy -inoN^ âul -ibjn DnîK
n^Nyi
NmaNB
mi 'I^n iiay omN
d!5 |ni
nmhn
njiijN
2m
âiJla
D^Ny n^N
20
dh^^n niN ^Np)
njn anij^x
-iSn fiNpi
Nnjy NJpnNa NHNjaaniN
iiay dh-in dh^^jn -i3N bap) .NnNjaJinoN ip Nja
iin Nf'B
i>Kpa
n!?Nv^N
iNinpo Nn^nv
nnj -|jn^
NmnoNB âvyi
pa:
HOK
h^^nd NaiNa i?^p
fV2 ^Npi .n^NpNB ^j^pN
fn:, Nnjy Niivp npi inyNo
Njvfjji
^Np ^jyN in'ns
^1D1 ^13 n!5ys Î^N
ri^NyofsN
I'O'ii |o
^Ji jon
'a
nafjDi ôyfjN nriNai Son^jn
nn^'vyo
|Ni
-iNJ^N
nsnf5' n!?a nonu'^ n^sD
pn^NV^N pya ^Npi .DNpnjNijN
^:noe'n nH*^ |n * hn^-n liN ^Npi . p^BC'

ifiN SNpi -naNin niiT Nof)
Mi6ii
nnup
riiN^n oSyN^j >jn -jiô^n
'Hn-ifj
pana^ dnj^n i^n
|n h'p) .nfjNpNB ^J^pN nf> fjNpS HNjfipK
N^ ^NpB n'B 1J0 NjyoD NO ^no
liî
-jNnpNy NfôNa
^f>N
ân
-pc^y NO TIJN .IÔÎ pyOD^ NO
nsn^N
Dnc' nh^dd |n
|y Jinnj NjaN^j
tiâ
mvai nyxjp^si pp^^x m^n
>q
ri^Nyoa pnijNvisN f-ya ^^n 'hn N^yNo |N h'py ."inoND>
n^yi
ni.
nxayijx Dî^ invd nxin ^Sy nbii nx^:n3
!0 N^JI IN ^'p1
nîjNQ
n^f>K
nnâ ^b pax
.n^'i aijDKi
pn^x
npsii
nsni^N iTSD^N nh 'paps

ni?
lix bap)
no mis
iiiK p^3n'i panD'
nshi)
nSi?N
n: dd31
^SDji5X
nfjjtn
^spa Ntayn f'sox ris^îSK ^Npa
nfj
jni
nnNnai n^n: pnaa naNpyf? anNnfjx 25
nmSn
NîNB N^jl.
dnj^jn pya |n ^^pi -na n^jk
8 read lay^N. * read DnisfjN.
37
nipnv
DiNntJ'
"isnDD
':?
Nincj*
pr
DSJ^N
'pvsh
MQ
nns'
tsyo
.:^pi):2
npnv n^x
aito :::
nnn
nrnx pnva 'js tid no
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
.'3D n^^y ni^^x
ny i33X
"Q
Dl
hjxd^d dxj^x
pnx lyc' n^3 nix i?xpi jxd^^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^
yi3 mx-iD vry
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^^stî
î^j3i
S3X
nbi'
ri^J'^'D.
xnaxDDX
xi>
nbx
n^jlx dv'
13^ mpnv
d^di
Dxbijx
Dniy3
read ixJI
yiocjis
îi*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
'ns 'dt ni3"'2L"3i
xd "i3Dm .m^nj m3iD pr6
yiriD^x '^x 'E'd ly
''^
'nn
xit'JD -jiy
xsix nx^s^x
^ read .ISxn.
perhaps DDD^X.
lo
-idx^x3 XD^y^x mfiDx
n^T xî onp^'x n^T
niD i^xp 1x xncyi 'D x'3jx^x n3 vxj
1^x131 .DxyD^x
i:irjf5X
mn^ xd
D"y XD^y^JX i^xpi .'jxipxijx hjxdd 3xnn njx3i
'n3 T"y3 ^xpi
n^Jinan
n^bv nbba
D3 'jx3yn^x n:x lyo^' x^ "jxDJxijx
'D
"ix33^x nn^3y^x
xjx
iî
nynp^xi
D""ivn
ann xd xSx
dxio nnEr"
yxDnox xd xnD3V3
vxii |xd:x^x
"^
-d
\v^
nnxoxi lo^x
Din xd yxcnox
it- nyij nipri'yo y:*33
n:xD^ "IDDX1 ônnx nnx^ xd ycD

ipi .n^
n^^y '3D n^^x
3r x^ xa3i xsyv^xn C'â^x
^xp npi
lîn np 'D ^3J^x
nx
nyc
nyssjoi incN
.qd n^^x * .io" xoy xnâ mxij^x
xnxiDi DXi^x
idd"-!
1^x13") .nn c'tsn^x
1MX
jx^n
""
nn*,D
"n^k'iN
ti^^no Nin
pD -inax
nyssjo
njt2xn^x nysxjD xoxi Dxîx^x yapni nxint^x
n^
tniji
idud din iid^^ invi .D^D^n nx 3iDn
23D n:N
2 TiS'sn
nv vodkî ncy
i\ir<
nnis n"npn la npiv
i^
cyo n^x
pNi
c^-ro
read
ly
xnaxDDXs
n^^j-i
rinXDXI.
and the same
\m:6 I'l 25
}xdjx^x
^
read
in line 24.
D3"i'
X3D\
36
na
n^'N* in
Nin
p nn xSi
iD^ IN iTj^ya nij' Nini
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'
njât'
lyjr n^n i!?n1 lo
'njtsp pNi
in'2 riNi v:3
'DNn ^3oi
read
6 read riiîSa.
p.
no^y
!5"r
no nS^n
3NnN
ynn
nJNnn
yhv^
nxNi^Nm
n^ nar^ npnvn
'd
nnonn ^30 \-iJDp 'n3 no 3pyn

nO
.nji îa
"iin in''1 yit'n 20
isyai
istyi nfjNl
ySNio nny
-na
"i^^nx
'DN 'V^n .wat'oi npnv
read N0N1. ^ after
i'NtonNf'N
13T D'jiK'xnn
vnyn^
iifjin 15
* nf'NiD nfj^sN
pi .niDN nNtr
nrn uh^vb
}yD!'
n'
one N^n ip3
"^y
finnif'N
naaxnN
nr^hrîh ifiNp
^yaa ^3N
^ n^"'*a
hn niv ncN
pn:;^
^53: "f'N
^^n oaj^Nin jnfjtan
n n:y pnN nif'N
y^Dj!?N
p -id^n
ip) .n^^jhnIjn nn3N!5N
wnjy n3
"lyfî
anSx
nIn
n:pN^N
""ja S'-ap
npn^ mara Nan
-ij?NK'f5N
fi3N *inoN"irN
']'or6 nyi!?
'Osn^N |n npns^N
npnv N^N yir pNi N^nn piNa
1,
'3i
nb 'jyof^N
^JNinyfjN
n^^n ^xpi .fijNn nn^npN
n^jjn^jn
mâ
nin^
riapxy ins not ^^Dian
xfj
nnya ^Npi
nrnN pnv3 'jn
-itra nn^fjo
Np2'i iidd
onx
of'ynn n^ tikqî "ip3 riaNnpf'N
^Q iNJ h"t
D^2it:
'noK'i
N-ipn tn
^nd^n
K'^y
{jni
p in3 nd
nvp
n^tay npnv^JN nnxvi nytDnoN

n3y>
nnNp jnd^d
njnini inn
mND
|N jD nJDN^JNi
-|'
Snd
^înf'N
nns3 dn^n^jn
n^ôf'N
pW^
in pno in
n^hoa
lo ^jno
aoxn^ ^5=^
n^fjy
riJNnn iNitsiJNf'N jn ntrN -iNîN^'w 'bv
.Dmjy nd3
njo >^y SlJ^N^
pnn
in
mjv
ini rrr
nxDn
.nnon-13 i^nI mnaf) tidv'
n^^dnSn
Nân^N â
^f>N
rnxna non
N'N-ii Nyatj' ftvNipfjN
niDfjND nNitJ^N^N
^Di
p-ij
nban^ ^nctj Sni 3
fjNpi
^d ^do'
x^:jk!5X
f5Np npi .nniNi ->^j^ in nrnNif)
f*j?a
2 xfjNi
.n-iNin
i?Npi
Dxî
-ikd^^x i^nt n^vî
t'^v^ ,Tf5y
xon^n^ pn2^vof5N inx
.npnvi?
'a
ni3N i3i
Dmaxn
niK'yf' '^n*'"' 25
3^'
lynr 'Jjr
insert Nin, * read n^NID,
39
p xvo
niNT
p j-)D'
NDs YV2
pN' jxD'^D |x
f)^-5i
.YV2 DHvyn
p nnN nd:' ^ni npî
fNpD pni^N
n'3^ fiiNin
ppt'^
pxns
X02
n!?n -]! bvQ'
xnjD Înjn
2 n-iiDi5X Pjij ^s
'3D ip^xj |XD î3pa
n' nfjvn
^nn
^Q
niixn
nsDj inxK'j
""fsx
x^
|x
^"nx
\m
^cx |t33o DniD ^na^trn

i>x
5 n3"'Kn
-j^^jy
no innyj3
N'injn x^D
n3T nyi
.'ji
no^vy ni5v
yajxi i^ aivxi
p"Sr'i *
nîjy
xin "jx
'"-î
b]i
^nx
î^x
iiju'i 3 iy
jx
tj
10
pj-iyx
^d inp^îi
liiix i^xl3i .piîo
inx::': "s -bxlai .-]dx
^n'D3o |L33 ^mj
xn3x
nnx
''3x -3 f5Xpi
âino^xi n^^
^nc^x
njpnyi
xm n^
-loix
in^xvon
ii?py jx ^^x
""jnTy 'oxi
i^^x nxi^
-|a
ixjn ^^x ^vixi Dmi?x
îix -a
ôx ne'
onpo^s
rinn n-ijv^s
riaiDT riôxj
pno 3yvx
.nnoxia nxi
njpr nyi "jqdx'
'" ipi -iDix in
buD D"y
rrin d^d: bn |xo'^d
)b)
-[pi-)
^^y
x^ ins 3t6x"i Din^x ixnxjx 'ba

npL2J npi
nj^nao
p!?x5^N
xnnx nd:x i6 nb
n^
i^^j'xjca
yby 3jxi^xd i-nv
pn^x i^ 3301 bxn id^x
1x 1^x13 x^3:x^x
/yn
jno^^jd
ei^D
mjy
jd
^010^5
îan
p i3"':nyi in ^S3ni i^ro
pnjD pî-x ^^y
Ji^n
pnx
nnriD
riiii)
"isxr la f'lycoijx ^yaijx ^^x1 n^xn
iixoa
%i6ii jkid^n i^nt
^p^j
'3
nvha n^xl nsraa
'3D p^xibx n^ ^xp3
^s
Dxo^xn riopô In^'Q ^n
*3 nil In*
NO
nniyni â'îi
^d
-i3^^d' i5
o nijxp
-nnx
D^3n\x
ini:pT3
'ijx
^jxpi
n3 la^^n'
n-iDX3 D^xy^x yonix i^3-ionn'a-3"D'i -]-iJD'Q-]D!53'3Dn^^xjx3^3X 20

â
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
x.rnx^ 'nn ni^3x xoj3xv ix
fihii
-[prn ^q
n^'
jx
"-n
^3 K'QJ "n^3
itj'x 'ip3
njxnno pi'xi^x
read X' "IVJX. - read
niDV^X.
5 insert n'nS5X betwt en n3'B'1 and ^x.
'^
i3in
'^
it3"3'
p a^nba
.
3D
ix nin^ ix
^3 i^xi yoi
pa
^3
read ^y^t:.
read ^-IJV.
iô
)b -j^jxIî
iij-ij'
i' d i53i'x
^xp ipi .njxyx ni }xynDx pi nxs3 nîjN3

1
fiiy::'
jnxsDx
DnyD:x3 lyonix
mp XD^ nvn^3 -npo^x npi^x ^3p ôx |D3 p
'bv
mil
if)
np'ii)X
.t'^x iij'3
read TiJS'V
read JJXDDI.
25
38
nnno^woi nnm^XK'DT onnTNOD

ha
]bn
"-Jn
n"y i v^y
>-i^K
DNin^N
nij^s
Nmmy
'S
nn-'ârni
ty
^nba
2 n'
nn^îN 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
h'p\ .xjxt03 yj-ini
K^ i)Xpi n^
nsiDi
mXB
p Dnino
1
i^xpi
IX 1^
-naDs 'o
3!?d 's
mon
an
iJiD''
delete vhv- -
*nn3. * read IXDDXV
yo
-ao
nSya ix nmfiD
NiT^li5S
nj-iosn^mDsy
10
qd
n^^x
x'
n^yx
-i'Eji5X
|xi
n^jx
'pî
'ijy
biinijx
..t^x^ji^xi
p np^3 pii'iiii2
p n3yi3^ n2bi2
^rnx^ JX3 ^n ^3X3 20
ixnx i3X3 np^jx njx
pn^ xd3 onpn^ nbin
liji
jon nij^x
'bxijx ^^wsy^x ^xd D-y n^b^x 'did jx
Dnpxnx 33dx ^xp
prin f]a 3t
xnnx
hw
n^xl ny3 noya nnxi nx3vx niiv
'p3i
nonjn
between nnMI and D3Tja3
insert
ixj^x nyaia
'J3
'""^
^j-ipD -1^33 ^^x n^jv
^xd pn^xv^x ry3
n^xvfjx ^xpi iîx
â -yni
'-IDX
ij'ns
od n^Sxna
pxnxi^xix ^3X
1^x1 'jnx ^xp fy3 nnvy3 ]d
nnn^x |a
"ipo
ons nmn
b^zha
pn^x
jxi n3^jy
xvxDi
nnxJxjD
'i\
hVNin n^^y Din
^q
* -jddni
rvni
ND3 n^ ^xp ^^h^x X01 ^XD^x ^xp Dyj n^ ^xps

^^y
"ixic'n^n
^rix^ ipa nnoN-iD isi ^s ^jyarij
'^''
'T2 ny Dôn
D'J3
^xD^x n^
d^j-i
nmns
n"y
'ip3
dn3!js
^53300 'yni
nn
njsni^N ivy^s
\-ii
^^yi
i6 ib'K et'Sh ne's
ni^n
ri^lN nî n":;yD ôy ^d ")2sn^ n^q ^vsyo^wS
p^-iD^N nin Nr^y
ah'îhii
rijs^:;
n^^ fiy^DD n^'Niyx yî
ri-iDNB'
^03 -n^xn
'2:h NJNnj np is
Nins DsyD^K fimxi i^xn yo
n'nvî< Qiv^N in
"ipa
hjil
nn3^ osncaa
^VKiD Dîy
\v
n^b^ ^spi .n^y^n nsya
in x^jx
xixj nox
J'âd 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
.D^ja ^v'a nyi
pf>xa!5x
nt'a f'a^
njn D^nfix
|*f55xi
pi npi
nrh
p xb>^
Dyji
xnfjnx
D^yji
.nio na
inij *
v^ rin^xv^x SxoyxSxi nan^'Sx
pnDaf5X
udo
Siy
nmxay
pn
x!5
xo xnn
-ona^ nnfj
nx
idb'
|T
nbxi
^D
x'i'if'X
nsxa^x
oyr
'bv
xn^D nbpy) xn^D ajix xoa x^:n^x

ifjnnoxi x!?nxa
^^x
âf'
nnonni -ao
noijx ps:^'
xa
tr^x no^*" nt'xa
^x
'ja '"
>
nn'^by
d^'C'di
f>ji
laa!?
noio 'ao rianx
read |X. 2 read
ry
y^3i onyxjixi
oî^
n:if)X
nny.
read
nnjos
nna
^ni" nji 'bv 20

r\:Dr\b
nxn
^fjx
pni?xof'x n^yj
^fjy
rix^nisx
npsKo njx pn^xv^x
ny nynî ipa nio n^\nna
p inii' }x
p pjxD^xi
nn^^xi xn^s
nxsxas n^ nonpn ip
xn^s nxno npi
axna^x îpa
niîsx
^xp
nî5x
x^xtay
x^jn!>x
^s nijxv^x oi'Vi nnaxi^x D'yj 's a^vj
nnax^x axin pnno^
mâxn^ vjd ^x vxjc'^
m^y
inan' xini pvn ^n
xnpxnxi
-ao nxaf^x jx
xpa' x^ ^nn x^jn^x ^q o^yj^x n^xla
lo
x^jn^x
p^-^)
n:axi
Dnav:i Dnayni Dnxpen xoijy^xi pn^xvf)X n' p'Si Dnx ':a
xo
^"T
nay pi?
|ni3 'ipa n^jo
^bv nfj^'sni nstsî
KD^jy^x n^Q iaf>nax nps -xn^Q nn^xj^
xn^pnnDofj 'n nnax^JX 15
Difsy^xa
nyoxi^x
p-nsn
ni5f5N
xjpai âx x^
nf)f)X
xn
n\s' 's
-idx na D"y x^n^x^x
'^''
min
v^y pjnij
n^''ji>x
nôn ^jnpo nfjiyn
XOXI .pn^xv^x nnxay
ni)
iô^x pnc'
^bv
txojxSx xsa xd x^jn^x pnQ .nnax!?x
ao
nt'af'X nip
1^^ nx nnis
yât'oi
nojx njn
xid nhb 'ipn^x dx:^x
ij. nx'&n ^Sx ix^xi
nnoi nyij not nip
nay
f)iy
xo^ xin^xi n^^x n2in!5X3
nâa
njnj ^n
x-inji
.i2yin Dnxi Sax^
.px Tn
xniDQ
.mDJK np
n^ f'XpD
ôy^Ni D^y^K ND^y^x nrr ]n Dân^x nasixB nx^Ji^x ^S*dx3
^D -inT^JN'T
nnb ar x^s
TJY. * read
d^jx '^yi 01 25
'^y nanvi nnî x!?y
."iidô
i^n^x
'^^
HDH^ HDHa^ inU-
ua nx
40
niiN )Dnx
Dv jxnv
^3m
ND
i^nnx
"hni^'
XD
^-iba
NpDJD ijxD^K f-ipnon
n^
i3j-i ^^jy
ppm
nny
nhîi'
nf?
f;
n^Dxr
nj?o
|x
^""ia^x
^3XD ôno n^x
mvp
h^ndq
xi *
p x'C'
pp^x
-i!5Xl
^î2^x i^x"i
tp ddj ^yD p^ ^^xid npi
D^ pi
,^3
^tj'
n^^x njD
^xp '3D n^Sx

Txj Ti!5D^x
Dipx
Dî?
n3y ^jx
IX
eîii
xo!5yi5X
fy3 |x
^^pi
51^3
îxi)
fya bap)
n*^:&nd
sîn jn
nîjy
'^x
nxiHK'
NNyD bx'
^f^y
^s 15
-na nnyij
Dxyo^x
r^bbii
p ^ pp
nxnx
i!5i
p XD^jyijx fvi bap) .nxnn xo3

.'^ ^3 p n^^x nsii n^^x f)X3^
Dxpnoxs ^m3y nay
î^y
nji iq
xx n3xy^x nb ^xps imay
nn3nv n^xDi D^3n njx i^^ba D^ya xnay
x^^tr
inn pi 52
xnf> ji3n jx 3i^
xnx^nix
read XO. ^ read 'jisnOD. ^ read D3n^n!D XO. * read
XBXySX.
'''
20
p n'îbab
ni-in3nDX3 nnji '3 mp^ Dâ ijvxa ^ji
read rjlVjXI. ^ read X^'XD Xa"'y4.
10
in^
^^^ npno
bx' nxras
^jn^nyx^ xn^5 13
xnionx3 njx 'l^x x-'jn^x nSran ':x no^y
^jxpi n-i3Q
d3
na i^3 np yii^x jx
njx xnnonii xix^nix xjx xnn3-in xDâ n^^y nnnpx npa

f-âî
)K
yosi s.-nlya ^jyo
âxlro^x fya ^2
n^ ^xpi n^JXDi i^d^x
li^xD iSnI
on^
.n^DninoxB yîj pi n^noni \*ci3
^xpQ i^D^x n^3y

-[b n-i
n^^x
^d
dvi i?
"D DiDj^JX
p lix^ jx fj^yS'^x xnxa
^jo ny:p
i^!5J?
N:xyix
.-ilyfjx
n^ yani ixjn 'ba npnb np ^înf^x ^jn^xn îxs

fjxpi
nali
npi im
xaxs hjd fi^mba
-it^'p
nay
miKC np
^j^nn \t nf'Sp ^DSi

.^
^^y
jkd inô'
n!?
nd
nno^pn mfjnoî xni lix^
^^jn
^^nd n^yîx nS*\s >3n i^Nlai
''L*a
j<S*cs ^'ND^JX nyLJ" |x
moi
mp
m^nD^ dhjn
IN n^K' ^"ix b'p)
n-nsn
i? |X3
f x-ipnox^x 1DDJ ^NDND noy^jx isoT^N
^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
Nsan b^^n so^yfjx
hup)
p^-)hii
npi ^^n n^no^Na nn^ xris ly^T
n-i3Q njîD
'i
pm nn^n^ pn ixpn
nn^j^n
nysnn Nâ
m^xDD NnN
'n inin
hiiiba
N"'jn^x ^spi .in^D'
-iniipn
DNJ^N
^x^K2
-np!5xi
"ilnf'N'n
read XXnp.
43
ji'Nl n-it\x3o |y
j^
iô^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
i^nI ^yj^s nosja
xo
pî^^
'd
nna::'^ xoi
jb
d^xdi^jn
-rhriba
nf>Ni)j bi
ix
nnxs nbavba
iô -njxi
^no na bm'
|x
pn n^nny^ pax^x
n^x
^yj' |x
'bv "i^xl
mona
nax
px2XL3X
nrnxax xd
nn^nxa^ nsfjxio
'yn n^ riaixi rinxay^xi nat'^XD -ao
|x |y lo
nnosn
-yn
xdd^x
pnaoî)
nxixyo^xi pxnx!5xi x^xny^x
ini ^fsyx^x
p nnx -it'xnn
nxion ix pnn p'xi?2^x

ld^xdi
nntrxat: jy
x^yxi ^jx
p^jviî
n:xo
xî
xnjivn^ xS ^lf)X nx-i^5^xi Dyjfsx on^Dyoi Dnprxni ynoj^sx p^xi ^n
nano
n^bv oyJN
pi
M^ riJDnriDo "i^xl
p Dnoisy
's xof'yf'X
naiD xjacTD^ xjo D^yx

i3jf5X â -i!?xl3i nisi^x
in
p p
xk' jx
x^jn^x -ixT â ^jxf^xi
n33Di n^^x npai iîisx
isxpi 2it:n
njn'i
nxi D"nn
nnji ^2
'bv r\bbt<
i
i^xl
n"vyo
-ifivi
nijii^x
nv
nx'îxi nx'3jx
nx ovn
nyxD^x xoxa
ixnix p^
-pjaf)
i5
ryi ^j
n^f5X
xrxn an
^vxyoi^xi ib'^x ^ya nxni^
pn yo
njxyxi 25
njx!? D^^na
p n^xnsi
-n:]!
obpba
.'[bn'in
n>!?y
20
mp^xi
p'sin^x
^nn: nxi nxn^f^x îp2

;x
ejii^jx
îx x^ nnfjnx i^jxI
pn!>xi r^pbi 'bv "inj jxDJxfjx txa
fjya
Ix
'-ixs
y^DJ |x ^^yi D^y^x 'a
nxjyniriDX id ^^y
â
n^vn n^nx
p^ra naxn nny^x inp'
read jn^3.
pi nx^nxi
^l^x
"ix'n2x!>xa n'^vyo!5xi x^yni '2n nxa!?!?

r\b
if'X'i
x^x unDbv x^ nsnc' ixidxi
ji-ii
iir\'\-\2'i
noyjs
"laxaf'x
's
bi nis^x
ryi
piDXif'x p^pnofjx xoSyf>x
flj -ipi
x^n^x
'jxy^ piolsx xp^n
xnnsnyDa
mx ^:n tiô }X3 nxa

omi nnpxy^ \d ix niTJi' p iiB'xa
^^N^
n'''k>
DnvinDX np
i'j3 npf)5 ^^x
nn^
^^y
ipi njonî nn
nxpaj^Ni
^d
yt2pJ0 ^n^ji h^d cnaijoi
nonpn nnxl
nnjixs x'B'x^x i^xd
X2D
nn^yii mijji i^d^n nî^-Nn
jn
mi^Ni riam^NiI Nin^N n'N
I'NDi
1^
i>
mnai
nnom
42
Ko
D^xi^s non'
'!?y
nnxW '^j?
i6\ n^xl jo
^pn Îxa i^xn
nxin^x pnriDN
N^jn^x ny:
fiona
ni
may
nnxi ndini spas n^

nosj xti
^^y
n3 xj^p' na nxntxi nan
p pn^xifjx n'x 's nxT
xoa
t ^q '"iha |k
p m^ â k-i^
nî^N
n^ finoQi -ikd'
'f'y
nâiin npi
-inax }xi h'bibn D^ya^xi ijvj^x
p nnini noam mjx aon -|^x1 'a n^f'X nxcyx rioan^x hni\
p n^ n:nD xân^x ixn â n^xD^x rioyj |x ^xp p dhjoi .pn^xvf>x
pipm njxnao n^^x pipn rioyjijx i?n p jna^ -iâ!5X ^yaî mn^ fi^y^ ao
rii-n
nij^x
nn^xyD^
"
aao
ni^^x r\JDV2 ^yj'i 1î<"i ^ys'
n'i'y 'yn
nxnn
ntrx i^sâ njx^JDi npoa 'a
ann on^
nn^^vyo
nyjo^x rinyja rynoâ
^!?y
>n'ann ^ôai ipa i^jxI ^jna 'bv rpoxa^jx n^^jx iai npi .naxpyi
nnjDi .nncj'i'xa axpyisx nya onapxya laxri onix yaa'xi
njD
n^xv
ni)^x n^syr
D>h
xoai pDxa^x
nî^ "jn ix
^^y
n^^x
fjxp"!
bv:ih iK^y
riDyj |x
bap
|jin
'"Ipa
iiDEJ' ntîy
âyif)
'ipa
ix nxiD pnno^
xân^x
â
p^ i^xl
ixa
xna n:D n^^x npnj^
xoaiâ
ria^VD
nf'if'X n!?
is
ma
.îb' pnyi 'ipa liînDxi nf5xvi5x ih'iba i^xl^ xn^nî xnyoi'
Di5 |xi
lo
xoan npi xayif>x
^vn^
Diy^ ^x ijsap'
xnWx xmoxa x^nSx

D^jxy^x
bna Dyj ix Sxp p x^y^x pi .inyii5 vf^yaf)

p 1^1 p |X3 loam ri^îxoD nioxi fi^Dijj Dxanxi nââ n^fjxio
nij:^x
Dxanx
Ix
xnp^xa xnâ
'ao
i^xdi on: Dim^jx

-ira ^
xfjx fsyan
njxfj
xnjD
xi?
ao njo xnisxyax
xnjy
-inv^
^ya
fia
nxpfifjx
ibDba
HDSja
ma^xa
ri'^y-i
â
nnyjva
nh pi tvd niyo^x y^xiD
mpn
Wxa
x^ dijj^x |x
n\nji
î5yi
mox xnyn
xfi
fjvn^
f)i^
read rioyj. 2 read
20
â
-n^^xiD^x 'a
n^vyn x^ %n
xnoam mxixa xmaii noana xnxnjx
npâ pamrata'XDi \nn-ixi .Tijxmxv
nnxa
nf'X"! ri-itf'xao
^
y!5Xit3 'a
axpy ix
n^joisx }x^
xaao,
axiJi
maSx p
add XD.
njob^xa25
âa ri^yi^x pai nfjo^x ?u

xi^
* read
n^D^x
XDJXB,
p in *
xo
|xa
45
i*n
DijjfjK jx
Vôjs
DpDi
.n's
Dj?Tn
.^^^n^"l*L^'x
nj3
nî)Na iJX ^xp
npsi nii
rinvi x:ji
i^xl
ts*
rix^n
>s ivN^'f'N
xno^ya n^^y ny:x pi
20 ^nxn^xnnpn nj;DJxn
xhdV
in x^jx
fjN
pnD^x mxay^ id"
Tan
^^x
fiijxn
n^Pwsn njxD
^pnjn xî
dh^jxi
i^jd
"DX X' 1^x131 .D^m TiDJ
xî
DnjD
riâxi)
njx
aiDX^x
mxiJDi ria^njc^jx
iîoha
in
t"t;'nf>x
aba nyxux
iDan^xi
xnjua
^^x
^d
mriDn ah n^x
nxjin^x
fio'xn^x
iâs^x
jT'^J'^^^
}*xv-ii
^3inx
n-'isy
îd
xd
nnoan jxa
rinnojo 15
inm rival
nni
"^x ata^xi n^D^xi

â
pxnn^x
nxjxvn^x
D.T'"'nD"i
"ixnnyx^x
cjhjj;
'"'S
nn?:?3n
-j^x-iDi
â hi
dd^jx
^^xi
nmyi nnenyo xvn^ i6 xo px^JX
xnn'J3i xn^xvyx aâin fix^nixi
10
rio^xT
xmxnnwXi xmxnrxi
njxii^xi
oxnji
nxaj^x
ejx^nDxi
nx^x
Dnpxnx nxn^
piaxi
nxâjx ro
^n^x niix^x
nnxpi!:'i)D j/"cja
x^ xd i^xI
nyax:oi nnxixi
n-inai
tini^'x
ri^xnp ninxr -no
xn:ii3m
^^x p2'6i<
.'3D in x!?x nil]) xî nro^y înn'
xnpxiixi xn^X3L"xi
nnx
nîjx
â
nai?niio inxii
-ixp^x '^x tâj^x pi
xî
Dnx\xL2j?i
pixj^x
xn^^x
n-j
iîxjoi^x
^novn
odd
xm^jvi xn^^îi anp'pi
"^x riJii^D D'pav
x^yxi
xî
-]^x1 jxs
nnpxnxx.TQ Dn^nî3xnp^ni?x x^jn^xafi^xn
ann^DDi onpixn â^x p^xj
xn-i^33i
nx^55ixi
'xnaoa nnrjmn roi pixn^x
am^x
npnxs
x^ ^jxyoi riantr ixnox^ i^xli
ysixi nx-i^5^x ^^x ix\si n^^x x:pDi Dnoby rnin pi
n^DV^xi ^pxa^x p]-)bm
n!?
>i?y
x^ ^ny3 nxJnn^nn^D
-iij
bap ip) .nhjo
p nanyn k^d xnnnn xd i'sjni

p nâ D^xy^x xdo nxin xo îx x'
nnoan
nji^
'^x 20
pixô^x
-|^xi3i .^ji ry
n"XD^xi ri-'axin^x xnyxuxi xnyaxjDi xnnÛxi xnrxnoi xnn^xi

xyui XDJi XDji xnn'nxi
.n'XODX nDnpn
xn'^^'JOi
xn^x3L"x Pix^nix
xnpijxi x^x
Dnn"J3i Dn^xDL'-x tjx^nix 'bv oiH

1
read
xmx-ircv
p^
xn^DB-
readrjV^X.
2 read
xna
'22 â
c^n'
^^y
n^nxj^xi n^xin^x
xf5i
xn-'vn^
ninxa^x nnoan
ab xd
"iinv
xyi.i
i^xiai
ria^nJD^x xnyajDi xnnxixi xn:xi^xi
25
44
an
njiT jK | sinK'N^ x!)yx^ f^JK '30 n^xf) nannî rh^n'^
n^^N
mai^Q nnyxD
'Vn xn^fjy
x^jn^-x -ixn ^Q ^jx^xi
n\nt:'
'ipn n^jxln
iK'T XD
bs
fja
D'n
'nvno
rxD ao
n>x îx
ao
nx3i?x -np
npi^x
mniv
jy
n^n^x
npsî ^jri
nô
B^yo^'X n^^x -inp'D inii-xn^^x n:D iD'>n ix^ni^x ^^y
xjy^ Dx>x ny3
^r^yi QD n^^x
"'"'
b ^3
ifjya
poî
^^nî
pjik'î
anyi^x -lyxe^^xpi .nx^^^x
ijrQ tsx^DX^x DDi
o^nI
ni!5X fx^n
n^nai ^bi yi'o
jXD3X^x 3D3^ npi njiiD fijDx^x pn
fno^x po^
mo'i
fix^jf'X
i?y
pnvi
i^nî 15
^x jxdjx^x
:f5r
npî p\T ta^tso pxc* iidd
p poxi n^nxn xvd!>x
xn^^ ixso^fx xioaiij nx^v^x ;x ^nn \^2h'
"ipa
jid^
px:i
xmnî
mâ^ i'v^d
^k'
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^ ripî^x ^D-j^xnai -x^DDi^x bx""
c)-in 3 {oijpo -ii)Ni
n^!ip
nio^x nDonJ^ riTatr^x

l^sx-i
jx
xnp^XD 1DX nnn
ao
q^
finiaJD
^îd
nny ^1n
K'^y^
lonxi fix^n fijnxi
'ym
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
T3 'd n^^y nyjo
p i^ny^xn ^5x
x"
b^xa
^nanx^sx^xi aaxwi^x i^xysxp 25
njo xnijxyaxD xn^s naai xo x^x ^ysn xî

1
ncy nni
4 jxDyr |od
pDJJD^x
lo
^xpi xsix 'jxi
ix^n^x nyn xd>^d lirs xisp^x nxovî nxiy^x
fi-^npi
nyxu' Sxp^
^stj'î
rioann
TVîTV^xnxovMPI^xnJi.nxiy^xin^DînK^'y's
p ^^bijx K'^ynp
npi .nx'vSx if'n'i
my^x
^D
bp
xî f\<inh2 njxix
^xpi tsDK'o vsnn
^d
xdd
xk'
'ipa xb' pi^d^
p^J^^^ ^^
iilnî
hy^x3 nxo nn^nn^snxa^x
dd^:?'
nsyio D^pc i^tj'yo^ B'nio '" ^xpi n^noi
n^^x -np^D pDp
x^x n^xr xdi
nK^y^tr noi n\n'c;' xin
n:xs njy
]V
xi^na xii^y
jxi
mnp xd
nî^x
b rxi nsr^K' xm
^'iba
pn^
^^dk'^ ht
n^
npi
siJ
"ipan^Q -ii5^x^ ^l^x
nn
n^nroi
.h
npi
nphi 'hv inio ixdjx^x
nnn ann
fiSnb .TD r3
-iivn
n^D' nn^
D^p^x
B^B'n
n:)n p^yj^ p-np' x^

n^x"!
^^jy
p^-^hi^)
n:!XD nnyxta
nn^vyo nnri hjd mnî nnxa i^vâ
mDX
XjmO nn%
^vyn x^ -ym
read
ar
yiipO.
47
nxjNiT iNT'f'x i^rxufiNi nxnjp^N
xna
Jxj^
ynpî dxS*: jpnx
^s nc^jk n-ijni
pri
4 nxiD ^^x
xnjo
pan^x jxiinox
^Sy nnxijfjxi
XB'jxi
t: xnyojxa
>D
^bv
^5x K'
is
nxyc'x^x DiJi
^xvif^x
p ^lyo
nin
nx-ipi
nxjxâ^xi
niui^x
nx^nxDo^x
D^xna^x xd3 nxjxipijxi 20
|y
nyarh
nf'xia mjiaîj cjb^^ ninyi
nrn xdt nxj^xi xini'xi xoi^xi
riaiDi^xi
ninxa^x nnc^na qd
masn
an^^x
tixin^x psm
xna ^ ii ry nii5x nx3 'li)x jxd jxi)x fj^xis p mal j d^ xd
n^xnnoxi Pidit^xi
n^\nNi)X^x
lo
nxjo ^xoDf'X tv^^ t^xvd^xi -jxat^x
1^x131 .nnixi x>jn
nnosna xn^D qd
pjo^xi)
fiD^tj'ijx
yîbo^x i^xD
'3
ixnni^xa
xin^x
2XD:x!5xi5
nxnoxf^x
y^xi^ nxi?n
p nysj^ xd n^xiî .nyxuxi n:iJD Pix^nix ^^y

P ya^n'^n) nnn^xi dxhj^xi fiys^xT
nj3vi ^mi^K p jxjrfjx naoi xnyxi:x ix^niK
n^DXsn^xi nxnxi^xi
hn^xi
f]X-iDX
5 -,x23i
a p^nfii
-nn^x xnjo j-iino^^
p -ivto^xi nxjxvn^xi yxnofjx n^v^^ ixisijx 3XJi

HD-iyD^x p ^ji ry n^^x npn xdi hxidi jxmx^x jxiinoxij
-ivyi
ixijrjDxfj
ri-iixs^x
rii'jo^x
n^pxv^xi pvo^N
nafjnio xim-i xjxiijx
iSJK'x^x
i^xlai xn^s no^^
n^j^
njD xUnî n^xl3 i?D:nD'^

3n"if)xi
nxnaf^N
^v>i?
nxna^x m^vi nhnyo^x nxn^x2 môDi
331^1 nijxl n^ji jxJ-iD^xi
njpriD^x nx^xi^xa nxoantD^x isd^k
'i^v
oaxD^Jxa n>nxni .Tnxai npf)x5 p>Dina ni^-^p^ xnn

^f'X ^)iYS> |xj\n!5N |y
jxvn^xi nsaj^x
mnp xd
>1x h^xIdt linn:^
read nDHJnfjX
nD3n.
m ^n^x yaix^x
p n-inx^^jx
xn:D ^n ^nn fya
nxnx jyi
read
axin^x
rima^xi nixnnijx
nx:21.
.xnevi
^^x
xnvya
|y
pî^x vjy> >i^K
read
NDHn Xy^Xia.
4 read xnXID- ^ read Xixas^ XIXJV- read n-|3xi>X1 X'ni>Xa.
25
46
ND XnilKJOl
i^Nln c^n^
p'uhihii phiii n!5K Ny^5

Kii^y
îSk ^^Ni^rs^N I'KDi ^N-i^x
riniii
sapxyD N2xnD x^^hjd x-iixo

D^xnn^x
1
mx3y
^D i^x-i n'
^Q
n-ioxix ^D i^Dî
D^ynf'x
nSijx
nmo
pn
jxoTx^x^ nxnxyo^xi pâpihi^
nnn^x
^^y Dijji5X
D'i?
â li^xla
n' ^^ ^
rxpn xna
eiiy^s
x d>pdSx
mp
D^y:^x^
njx ^nn-imfjx
bp
1^^^^^
"^'""'^
15
^^y riDôpo
xn^nxJD
xn:xD miJ^x
ddj^js â
"^^'^^'^^
lo
^3 n^nxiji
D^pî 35>
y^xiD^x^
nix^n^xi nxoianijxi
ynt'^xi yii^xi tnaisx^ annijx
Dxanx i'xd^
nxx
xnnx^nn jna^x xn^s nanp
nxaiDD^xi xnjia
cjx^nix^ 3f,..-,^K ^xin
xinxp
dijj^x y^xit:i D"ii?ySxTXD^
'bv d^5j^x^
nnsnyn
xnJxiiriDxi nî^xio^xn
.D'xn2^x
xn^xisxi
xnn n^^x nvnix
mnn nmxny pn qd nnxn
TJvnxnpD^B n-nxpi n^s^x rniv
n>nxj^xp xm^^xvn
finaxn^xi
snnKni
fisyisxa inx-inî yiiSxn b^5n->
xd^ D^xna^x â i^xls
xnfnxim xnoxsnxi
rixno hddj^ jxdi
vh
nvh'
fin^jxi^x n^s fiaa^D^x fiinc'^JX^
Tin
nnm m^mn
nnnxn pn
miy
nonyrD^N^ n::2D^XT noan^x^ ^pv^x
Dxin^x n^xnn pnno^D ri^'Dioxj^x
D^Djfjx
mxp
^d
DHXTKniSl
nh^^k^joi
nbyji jxvn^x i^xd ^^y
x D^xnn^^
nx'^nSx m^ySx
mfiDi
n^ji
t<n-imi
NnpTsii
NnijQNsi
-ao
'yni
DnTaiW
DHSIKI DnJW^Kl
f-lNf)K fip-|NK13 ^D
'^^ *
nnm
^'"'^^
'
nôo^x
^ ^^^^^^ ^^
p n^^JX nxnx xd iSxIst

fia^riDD^x i^pxpy^x p
n>'jiyr."5^x
ri^nxaa^xi
xnranni ri^nx^x nx^sxinto^xiiDxa naiyo^x

cjx^nix ^^y fi^^jxvnSxi
te xnn >ari f xniox^jx xnn ^nî Dxoix^x xn3

x:iryx^^
^xt33i
yop^x
^xna^xn xn^nî
>Q
T D^
1
XD
jrnx-ij^xi ^
read
5 read xat2X^X.
rnX3y.
xnyaxjo^ xnjuQ
nSya^ xdi jxvn^xi dxj^x }xnnx^x |y
mpi nxa^nso^x
jvyi^x
âsrî'
jvyxno^x
nf^ya^
bx^x
nxiD^JX n>3im nxnx-iii5X 25
xcd i^xI
read y^KIDV 3 read ^mi'X.
i^ji
fia^nsD^x
read Kn:ija.
49
'a \T
D^xy^x
nn
XDS py
ns-iD
n!2D-i |D
pnyn' xî
'Q
nn
nv npa .cijxy^x
K'DtJ'n
Dm
nx
i'lt^'cij
njoo^
tJ'Dt;'
D^xy^x
'^x
'a
pxyD
xi
's x^jx
tUx^
'bv
1x
D^j^
xd'xt n^ iinno' nnxixoo }X3d dhq
nnxixoD pxntsx
p n-iDX3
D^xy^x
nân
xmxaxi
n-\nii'ibii
axriD^x xnyo^ |x
-npn
na^xb
axin^x
1
â ^xpi
.D^m''
tnj
ddk'^x rivxii
ixic'x^x mntxi
mra
i5
-ixDnxi?x
^n^x nxai^x rny^x
mâ^ n^x noi^x
inxai^x lu^x
b xnv'a p ^j^p px^x
â
â
inpna
ibpbaz
xnjn pi naxo^x
xo
20
b n^xlai .n^x^j ^j
xn^xyax fy3 nna jxvn^xi nxnj^xi pxyro^x p

p ijiaxa * rimva^x mip^xn naiio^x xnbxyax xdxi
xSi -yn
od xn^nxa
p ria^bi mx3y p
mac
xnâ
xnmx-im
yoxp nnn
ix^^x XpIjd njosi jwsrm nxaj
"'a
ii?xl3 rix^n^xi riann^x
xmxax xdd
xd nonn
aipx
nuj dhjx
vm ^xpi D'ot^'^ y^pnn nnixo
'n -l^x
miam
ixddx^x n^xDi
dj:
â
riaoj
n^^b n^two!? m^n nxi nva n^K^DO^
nx^n nô
tin^mm xnpi^xa
^loyn
nis^x
xd^j
|xdt^x îd n\s-ia nx^pnx
^'^^x â
n-D'î D^nyiDî ninix^
â xn^yii
n^ nn^nii
i^jxia 2xnD!5X ptoj npi .on^^x nx-ioi?x ^xv'xn lo
nnnp
.Dnhi6
'ijx
qd
xnjo naj> xno qd nnp^xi nrnxax xod i^xl3i
lâ^x DD)
â
n^xl {d ^px
dW
}X3di
nixun njoDi naxis^xi nxb^^ onnxWx
"ixnjx^x niii
xî
nn'-s n-iT3i
>-inxD x^pnxi x^îxi x^^xi x'3jxi
nJiJi xo^xi nxnni5Xi ni:^6x1 lin^x
xnpia
mox pvy^
nnynoi
.T^jy
pa^xa paoxi yxnax^x
DU2i3n nxi
i^xpi
uj^x 'jxpia^x D^y
cj'tiijx
pînn^ xî
rixvx^^ nxn:i5Xi
-)DX'i fjxp
^xpi
'jXDijijx
xd31 naii^xa
riD^xy n^xsfjii
Dnxîi DHD^Di
D'n^x
pins*
nnyxD
ryi î
îTix >D^xy^x n^xl ^D
^b n'bioi
im
sît^xi xfjyx
nmxay p
iiyacD^x D^xy
%n^
ix^dx^n nin -njxi nnxs nxDs^xi po^x
'rhii a3Ni3i5Ki D^xyf^s
nnjx
read n^BPD^j
xn^^x nSnia xo xnyn x^ xnjx
nny xnjxi>
xnbp
xnavi â rry x^âjxSx
ppH
n^'^n. 2 read riN^n. * add
p.
iixDn nxi
.
Dm
read H'nVD^X.
p ri^^cy
r\2
ni? '\'}p>
dxjxdd^
nkôD^
^"njn
'i>yi
x^
.noi^xy
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
n'J2^n ^xpi n^^yy
inna xim Dnz ^nx

fiix^nn
ri^x^j^
fiyjv
Tmn n^x^j
fin^pjo^si
n'^JN2i5Ki
ao kjiox
nnyni n:3i^p
njdi2j 'd
'ip3
onDoo
.mama xvv
-13-ij^D
laan^xi n^^x nij^sn
xrinpi^j â
nno
D3^ry
1N11
aasiî^t^
nxnm^
â nriDSry
^x
'DS^n
npi .Diy^
u^ î^b
ixk'
xv^x ^xp^
^xpi nnix yâ>
n^^ xnnxi
xsno 1^x1
.n^xi^j
rnj
nn^^:3i i^ci'X
Wx ix
-lopijxmxLjyi nnnTi5Xi
fibJD^xi nox^xi
nj
dd'^^'^xi
)XD-iD^xi
x:x^xi nbbi^ nn"x ^3x x^ Q^ys
1^:i
npfjii
|ni nra hddxi^x
lo
^dxu
ino^xi nntw^xi ^nr i^nn 'Ti
'?
xni^xi iLi^xi i'Dn^x iin^x 2"^^xi .non
anvîiii xnjxi .non mn^jxi ih^xi
n^^x
'ijx
mnn
r^^P^^^
mpyi^xi ixro^xi
^^ji'X1
qd
jxddi
rinxiXDD
nna^xSoi
mxyo^xi nx^'i^xi nxD-in^x pî-m^x pyoix np^x^Jia
p!?2V,?^^x
15
mp p
^^s finpj^xi xpt'^xi Du^xi nxiy^xpWv i^xIdi .ri^na^x p
ni^xp "ix i?iii2 x"a:x^x npn: npi .pxpnnox^xa i^xn ao n^^x mp p
'ao
xnnxTfixni nnx"jxni-i xnD^xponxaia^xhTjm nrnxi^n^x-" pbn ic'x
nx njyx
'>'
dxj
xmn ova n^m
.XDDX^x p x^xia^x ^^x

2
N-iD^D
nmxnD
nx-iîi'x
pD
nx
13-13
piDNJi
'
nx
i^xy
XD^xT
nf)
nôB'p
xnnuom
"\ph
xnp^jxi^
i!?x1 ^fiD
i^^n -iioro 'd
ny3D^x D^xy
'ip
-ixn
add -^X 33X13^X
xnyôi
T^XI.
p^xf'si'X jx
ija '"
^xa .m3N
2.
1"i'
'i>
^xp
d^dj^'h 20
nni i^xi3i
naxi^^x nx^^jxnn ^^x
xnmxny i^xnî
1^5x131 TK'yo
^B-ii5Xl
"' nriD'
n'jis.i
p tx^^d^x
xnnD.
.xno^D ny inn^j
^xpi .D'lnnjJ^ i? n^DK'n X3yi xi^x ^xpi DôB'n
nxx ixvm nx3:i
ly
nvix nx i?
na x:3>
^b xdd^x
^nn xn'pnnoo
omij^DOD D^nîan ^n^j

'ip
i?xpi .2it3n
mil
p "^ nx
nv npi
'"ip5
nîi
.vx3:;
nion3
read n3nxni3, ^ read xn3DJ.
i^^n
-^^
in3D^
D^Dfn
25
51
i3K3^ rrnnyi
In DHTanna biionjK wi^y ND^^JN-in^NnonDnyDiW
fioN bis
.xnjy nj3Q
nôy ^:a
^m^N
iT^JNJV^Na
'bn 3-|30^N |
DDK"!
p-|K^N
ni?
D'b\ii
^dh^n
3nNj^N
2 nôj,
nn3Nn
Nn-i3no '3DQ
'^n
ntr p'
'^y
ny3N-i
riiJND
^Q n^K-i
pS
nî'N
nix
plll^hii
"I^JDI
-inp^s ix ddc'^n lo
njinNt33 mn3:;'D 3-i:o^s 'Sx
nn3Nn nhtdd
's
i^na ^nqk^n
p^w
'cj'^n
n.ti^ddi i5
nysjo nns^ 3^jn xhjn nvQ .ni

xnnyNtai
-"i^
^s
^Spi
.|>5V3
i-i3^N
fi^sh^N^ mil
nî Nn-ix^n3N3
moN^ Nmsv^^""
xnonpni
i-i3
Dnx:^'J"l
3:yx NDQ
N'
p Nmnp JT13^S
'^ nnn
nh-i^dd 's "ism
nn^jsim
'ijyi
nbn -ni n:y ysin
pd^^n
pO DX
ON
p on^Ni py^N3 ni'ND

pnt'O^N '^N 3->J0^X p Nn-|^DO JN
33N13^N n^DOl
i?iii 1)12
xnpiQ
'bv ^"nn
pltTD^N
j-i3^n '^n
-iiJi^N
nxy d^ 'I^n
3-ir
DD\n^N 3313 DNI D3^dW
mJD^N '^N
|N>31
\na 3-iNJ^N in ^dh^ni
N^nj
did nD^
-wyn i>Npi
'3D p^N3^N NHI^D n^N Nni'DO
njK3 >1N n^Kl
nvB
hmn
niyn
isy
Dnaai nod -j^ni ^^jiNon nnyo iôn^ ijn3d njsnnD Nnpi^Ni)
'3J^N
K^sas p Nits p in nS'n 'nn
nniviôv ns^KD^JN nim^K ^s
inr
NnyN0JN3
mnpni Knp^Ni
)1n3
Nnnooni
n^
n^
nnjiino
.n^NîK3
3^N ^VD^N
NnNT^X3 3"M
^D
NJ3"3
fc<
'T
^^y
x-inK' 3">i ^^^^x 'D riyxD 3"î
.Dx^x \n IXD ri^Tix^x tj

nprnn n^n
yiD33 ^n^
bî n^K'xi3 nni
xom
nxn îix
1.
X3p3
3"'1
DX'x
n"'
3""'
'T
'B
'T
N-|^n3
-|>3D
ni>Bn^x xn!53
xmixi
Î^jx nn^B'^x îix
xnîix
in
D^Xy
IHI
IXDJxijX
'T
'T
.1311?
d"V nhha
nn
.njD^xij
nnin^x n^xl3i
xnmxyxi xnjxnix
i^xi3i
2 read n^DJI. read TJ>f
xnmy3 -1^x131
nxob
20
imK' npl
ixoT^x 'D i^X"i3i 3xn3i)X
ni^Nlai .siny^ ijnxn 3"î
read nJX3.
ND
DXIH
sm pWb nx-ip3 pix^x
n^^D^x xn3 nnnsx

n3-i3n
D^Xy^N
n^xl3i
idx' nm33i pnxn
D^b
'did
t:d^h
?""i
50
"ibnp)
n'B332 NB-ID1 npiv B'OK'
NOW
axpy^K
N3 Dv njn
.nyi oSiy^
^3
non
riNpiN 'B npSi
npn
.T^jy
p NB^ p
nyen
^^JK
moN
NO
xnyani Dotr^N
p naN^N
smxnn
f\bn3D asNU^JN
xh no^xy
nnD3n
l^xi
^D
^k^
nnx
'bv ib nntr
p x:a-iyi
xjona
nî>x
nnnpi^x
on ^1x
.'J^
fiJD
^"5N3i
n3nxB'"' xî
np
>bv "np'
.th: n^t
n^ "iP^
xnjx
nnn-x
nii-in
ripîbx nin
idx^
1^
^di "ip3
1,
-npn
n-îp
Ni^
p^N3^K
^:&pr ik ^^k
h^b^n
ytDp'
ini ddb'^nt i5
nob -Mnpoba
ao ba^ xo
jy
^xd'
nWnxi nrmp laxji
Kji?
p aoa .xixiDxq^xi cixyix ^33

xo3 nnaiyo nj3
niji
x^ n^xl3i
]y
.rD3xp mij
Tixy ^3^x^
'i'X
nnmp
inyi)X3
pa p^
p^DD
^bii\ 20
om^x
m3l p
xn^ n33i x.in3yB xm^jixn^ 33xi3^x i5xyBX3 hb^xd^jx
nnb n-îp xd
x^jx
dh^^x
xnmnB'^ xnme' Tinj ni^na ySiD
t,
î)y
mp ao
i^B^x yopn xntDDiK
'B
'\bH^ iNJi 10
xnnjxi x:o^y j^3 x n^n nxjxnp^jx^ pjD^xi -iinB'ijx j^dd^'x
p -injx p nnjx 'ix

'bv
li<
njx i^NlVD^xy^N
n^bi^x nx-i^s^x
'3D xo^y^x fy3 ^xp
^D^y^
mos fi^Nin
^nr^JXi -inir 'b nyôi
nmxixi qd nhba
b noyn no
p
^bi
b^X2.TX-i^njnpTJy^xpnxv3-iv nxn33 jxiyo

Dox^x
Nm3ni Nnp^N3 liNa
Nnyaai lop^N
im
N.-iN^yx
njxonx
nim nnpbi
5
^ni^â
nyia
n^DO nhjo nnxi b^b
-i^dd i^j *
i^B^N yup^
^B
'i
nn xi^x
naxâ^N 'pan ^Ss-iai
^vin '3D
px^N >bi< any^pa im "iopi>N td bvi '3D

njD
jy
nxjfi ^j hnid xn-np^ ab rinpiio n^^sim noi^yo
IN 'nn -1^x13 33xi3i3N v<^^ Nn^yai
Dnp^Ni np^
nxin^x
imif5a
luna
Nnn^Di xnjD Nnj30^ n^ n-np ip ko
n^N'i3i Nn^yai
nn
ni^nv âi nt â vni
nx^'^Nnn xn^
ei'NDi)i
NnyjN3 ^na
n!?
nmn i^spi
NHjo AiKnijNi DiND^Ki NnnyxyB'
'ip3
eiKn 'Dini>i ayi ^td fsNpi .onî typ

DfjNyfjK ^D
D3^
^xi'
n^naian pnvDi y^pnn nnira n^nt^ n-^âB^^ni
between
^X"!''
and
iiyin xî
nrnx-io^^y
^b ni'X'i y^Di ;y
t'QK' insert ÔK*. ^ read
od
omyxDn
16 25
rhba xjxn: nxpi
D'SSias D"'3in ''pnVOV
read niXIH. * read XI'DD. ^ delete '3D. read rT'XTll.
53
D^yj-in
bp
nma
'nan
n!5c<
rr 'hbn'' D'nttn
n^ D^^D n^t: nbvhai
'jnx
c'Ei nn\*n
oc
Dip' 'Di
nf'rjo
^n
^n^x riiixijx -ixt
'^"i
nna
n^j;'
njx îx x^ mn^jx
ix3i'!'xi x^vix^xi
,pnv
i)xpi
Nn^nxi xn3X3D3
xn:x^^ |XD XD
nw
nxi'ii'S
1^x1
'D
ni6^)b^
'^y
n^xy^x
DnÊ D'i^xpx^x py3 Snx
"^x
Dn:o nnxi ^33 iô^x
i^xl
^3T ^
nnrxo
fjDi
'i>x ifjvi
f5
"^jy
dx:!?x lo^xinî
i^xn
riDXDi p^f'yxtô!5X3
read n^^YQ.
read
p
p3
xo f^^p
^d 33d!'X
p^â^x^s î^tqd^x
'fjy
"i^d |x
i^xI
"d isnn^x |x
xd^d
y^!îi
y^Dii ^jxni '^xy
|x
nnf'iii
pnnox
njys
nnno.
read
p"'3:.
Qn:o
TXÎX^D
-20
!?ip:i
nno^x
p nijnx np
tDpof'x n^x"i3i
15
ijnxi
mi
DHJD |X3 x-iox^x D:xj pi ny3xf>x3 1x3 n:o xi^y3
3xn^x
lo
pni?xv^xi
nm^jv p^xî^x
'd 2
ivd nnxi 3X3
pnnox pi n3ip3 |X3 "i^d^x 3-ip3 nnjD "p
K3^D.
xpno
nvnpa n"3U-i^x
ix
n^':i3 px!?xi
p Dip^ nsx^v ôy
p DHJD y^j^x
^nxi
ônn*' ab rtsnto fis^n^ ""jxyDi rtDnrnxicx-i^xlf'
3X3
'b])
mpon
.it^np
lapvbi^ ixn n^nj "^x
jxa xdi pyi DnS*j?3
IX ^^yi s -inxi fjiio n^s 3-iS:i riDnts
t^x^nix
nmi
.xp3^x ixi 'ba xjs^x ixn pi
Dn^^vii Dn'^33i cni^nsi
^nxj^x
xnnxi^x 3xn3^x
^nnji
.i^nxn iir 'o
njxi ri-iix^x ^rxjo
3Ki]i!5X "ixT njiijx ^^x
xi>i
f]-ir
23D
xisD fi^ninx^x riân nvD^x
'3D p^x5!?x
"ipi
if'
jlxî D.-nôn xnnp^ xî )vS*x^x pn^x-i^x
xiXD Dny^Doi cn-iDX3i
n''D
D'cn iîn
nijpjfjx
px^x nyonx xd^
noipr.JD^x ^x'jsf'x ^nx
Dnp^xia Dxj^x
^jyisi
mnv
D^n- -inva
'iV'
n^^Ss pi D-iyf5X3 n^ ni>xv^x
Kpnt: pn!?xD^xi piDX3i>i
nxy
.pirj niL"j^x
-jai
xin D^n T)nnii>in ^xpi .nban nnoiyn pn D^DijnD
"ixîx^x 1X1 '^x -ixnx^x ixn
i)S'XD^xi
nîvn
^!5^dx
""
psns* dn
"lup^x ^3p DncxDiXD
ini .y^'^^p
D^^n n^xipj ;nn^3
no'xn^x rix^n^x ixn
'"!p3
">pT /:n-i^'^
i6 ton
''n^
n)i22
xi' Tiai ]!i:nn
-i^d^x
read XinXD. X^flD
nfjTjn
y |x
ri^c'Nn
*
read
25
52
pc'n Djnsi
TIM1 njK'n
Ti
^D
n^sn NDDN
2
m^ny
npi
nsK'
^m
Dn-i3x 1^x131
'V>
Dmssn
nxnp
t:3tj' 3""' ^jy^
^53
nnxpi i?3^K
XDO
n^JD 4
nnsB'
if5N"i3
S3ni n^jp
Nn3D
ns
m3ys*
fiiDN^ n^^y f>3inNi hisk'ni
Niwnn
113"^'
poK ND
iriNO
niD^N
3V^
3xn3^K ^Kp
npi
.nnx
'vn O""
'n
^fjy
n!?xv
3it3^
y^Dj -iB'3i5X
bni
ytnfii
prs-ii
im
DnoxDJ'x njX3
'JXDDJ
jxi
mo
'3^x niD^'xi
npvn!5S3
"^
'iK*
read
x-"
b^K
yi'' ne^yo is
noK
IH "IN
W^
nbva
xnsini noj^jx
irx -iK'xh
jd ddj!k
nfsijxs '^"ji
rioSio
read
n-;''OX.
^xyi nfjxm
n3iTî xdisî
.pox xo isniD
Dn"n3 D'n n^ycnn on^x
nm33n.
3K3^N
p"N ^3k
"ip3 'Vyi ^3ji ^vx3"i
niox dhd
.no3x-inD!) nf)xnjf'X3 nn^ô nins
DX3 ^JN 'n
b^JX p^sii
^"Spo^x ini ^jxodj 'y'3t3 nio t^nio mcl!5^? |n 20
xn^ yisK' nK^X3 y3K'jn xDin3 3it33 n3iT

n!5^x3 ^JHj^x
"s 'inno
i3lji .nim nsi3 njN n^^sx
mp bîK'xs
pnv^ nnx
10
bn fjxpi pn^NV^N f-ys nsiKi
aba p.aba ab yiv ^3ni
in
n!>^5a
-[b
mxij^x ^xoynox
"fsy
my^x
.ik'^b'^
p n3y^ ] pna ins Km'y3 n^b'k^n
np-ixQo in jtidSn tx njo m-i3 njn'ki nis^s
'5a a' D^yx .Dxin^xi
fi-nn^K
rn^cx npyr np]n
.3N*in^N -INT 'ba

5
Nmny3
mn ddn |y n3l
h^ba^ b^ba isidi !53^n
nf)
bni nniBn3 ^3m
n:iKn
hbîn njn njnn
^t^"J
nyns
ô'
iddo^ Dôy niûj
\n 'iijN
Ik xnjn
^n
^d
nQ:vD
.1333K1
ny3Kn jnn
n^^m
^nî nyiB' nînriK'n
^kib'^ 'J3
.n"v n^xls
yôj '3D 'iN3^K ipnsa
'd^
.nsnyD p^dniq
ny^js ntj'^m nK'p3
.Nnny3 i^kId n^'na
ynj nhjoi
nosn
Dvi
n^ Nnfôys
nf^N^ "ipa
my i^nIdi
DnyiD!5K dn'K
D'"'
D"' fmh'ibii â n^N"i3i
nn^K'
ninoN y3nKi
nK's^N
onnn
h'V^^ nissi iK'n le'V^ -ik'x
B'N-ii
)^r^t:ib^
"'nB'f'"'x:iQx!>T
nbnayi
nny^-iB'3i
nnDDJXS noxon ns-inno 25
'ip3
n^xl3 3xn3f>x
pts: ipi
read n*7'oy. * read njxrao.
5 read rip-iXDO. read ^"XiD^XI. ^ read IT'dSn,
55
aha) Y'pa^ba âîa ipLj^njw
D^s
'jua
ipti*
nxs N^^b
D^ 'I^N
eiij
^ -^n-i^^
i^xn
JNH |ND nn-tNvno ^yx^vs pa xnyx

n^^vna
pio^ni iNrc!?x
^liin
nxDxpo
i>ivs
dh!?
mv i^xl
's
nxDxp
ixnji5xi Ij'^x 'd
XQ
JD â
fsips
1XDS1
npi
Dnyo
niDD
^^njD
nnpixi'o xd
fiox^D^xn
.nix yiio njo
xinn
nh
D^ nnêxfri
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
'ijy
pîi?XD
's
'I'pa
jxd
onoxi^nx
nyxt;6x ^xp npi 20
ajxi^x
pîj^x in ^^^Dxi'n
p 2jxj
nv xi:^3
'-i-^v
^nx 'sxaxi "^x 'dx
read
njonx
^j^bxd' vnâ \n^3 x:t^x
pn^xa Dmcj-xyxs
xnây x^ji,
;xdt^x
3jy pi .nyxj^^x
^jisxa nn^^x
^jabn i^xl
ixdhx^jx
mnn
xn'i ly^^D is
DnnîxiDi Dnmc'xao
nypin xjxhd xor Jiifno^x
iîi^xa i'f)i?x
read
lyooxismona
xlx n^x firnobx
xob iD^xa
p 'Dxpx
non^xi ':a^x ^nx
a-îy
xi^ ix id^jx 'bv
ijon' nb jxi
3 read noixvro. read lyj,

9
T'ja
yino nypn
M'sx-11 jXDT^x ^To
nt6x ^nxi
|xi
|xdt
-i^fia
rio^Dj^xi
myxlx
p ^^x pnx ^ny^xi fixvjxfjxi
iK'^xa
nr
ivjxs
n^
nya nasy
.n^îo fino
nyxj
-riD^x
nfnxim
'I^jx
KOXI "ni'xn nins /n^sxja
pnx
h^ndd
u^d
n^D
nymxij ^nn^svo Nin niddd ^n^sn
p mc'y nx^x^x
ixhx nxDx^y xix
fio
nxD
n^ny
ix^niix
uo
'^y
Dn> xh ^xn ^^x ban
d55
nx^")
mvi
n-ax3
"L"
p]dx^ kj^^nt njxd 'J3^nx nnj?^ inxi "^y
-inc'^xi anaf^Ni
nl3 iy?^D'
n2
'jy ^jr
D3ipi>t2K 1
ihai nyai .Pi'4:n^xi ^dj^ni hjd ini^xi xî^x
}a
y?j rinnxi n^jxn î?y
}x jnfjx
n^Ki i^ysD
ipB^s
noDjn nnmoDi npbt }Dm îi^x ^1n nine "is
\x^'in^
NOK n^ ^Nps ^nvy ^nx yo
}xd6x
ddj:^ nnsi ^^y
ipirî
DnJ-iDNDs^JioyjN 'Ins ppxnîS
riyipfsN
.ppN3^x ivijim n^ND^x
.ts nil jnq nsii
x^t:'
;D"'t:5j
fjnxyo 'm'D
p ^^x 'dxi '^x
read im'D'. * read nyaix^-
mon
x!>
'li-x.
read nion::.
25
54
trsjj
nn'ni "ipa nnsSx nf'xiD np^j npi ix->::'k^k
^Npi .inio^
ftx^nfjx â
fii)vbii
Qnai ixija nn n^x x^nx^x
xi5i
nn
rifjx rnfixD^x
TKiJiN 3n3i
f'K'pix 1JJ3 DonriD
^"in
-an^x
i^^xpi
nniD
i^x
i^xp |x ^Sx '3nf)x
xjk'x
nf>D3i
Dnmôn
nnp:!? 'yn n^^jx
fjiJsx
1x^x1 nS^'X
xjjb DnmoT
.nstiî HDiai
nx^xsn
pn'X3n
in3^x
'K'n
'B
-i3lj
!?nxD
moxv
Dnxr3 i^ya
nnji
od
'hv ^
n'XD
nnisxDa
IX
man
-1*3
|x
{5J-1
ii5i^f5X
1^1
nr^bo if'i^^x
lorya
)d
DT^y
onpn
n^nxi
nx3
i^5i?x
nfjxa
ij-i3
}x
njon^x
np
read
px^Jixijx
yv^b
iib'i^ha
mpn
pvxij
nn' nnn nx^^,x^
ixi
\h'hbii
20
p^nD^x yxt3p3 Ixi dx^3^x
|X3
nn:x
D3nâx
y^DJ iy^n3X n'y3
iîîjx
ofri
xms^'naî)
pt33
yxtsp^x
py-i:Jnni
read XH'XD i6h.
dhi^xd
D^fjon
pvxu^x
i6 JX3 nn^^x
injil, s
i5
npi
]X3
xnmnxa
ij-13
|x iî^^x xnâ 'pî
'n'n3 03X^)3X1
p22
oîyfj
p jnji nnnxpntan
xxixnâxnâ njni' XDiiixM
njD3
ny-ipf'X i3iS^ i3 rinnxi riyai D3ji^np'
read Dniy3.
'osn lo
i^nr îni
x^x
i^âK'n
3xnvxi
^b'3
Dny
nnyo xd
^b'
'In {X n^xD^x ^j-i^xi^xi
fnn xoxd
3-ipy nv^py in^'^pyi
pn^xv^xi
n3l n:x
n:ya nn'f'y
Dnjit33 pK^ >bv
poTpnn D3JX ifjxn
in^mn
nnn^DJ
xj^
yixin^x
h^^j
yxttpijx Dniaxi
's pvxuijis ^jxpa n.-ny3 p^'
xis:'^
Dxanxi
nxi ^^x
pfjoy^s x^jni?x
nnnan iâi
^d ik^hji
â
|mp^ i6 pilyo
h^xjk'D x^jh "ipn
nxn nyn pxi
3x3
xroa i^d^ êa
yxDpfjx ^^x pvxufjx
mnv 'jnx
nj2nxnxyD^x-isixix\si xj^xjxinxj-n^x
inr^x
fyn
"''
2 n^ji t'x ^^5^3
'ba '5x x^ XJ3 ni5na fpîî x:5X
pi3
^'x!>^N ^fx niyîjx
riK^'n^ IDK^^n^si k-hj na^tj'j ina^B'JK'
si"itj'
-ixitrxSxi ixîxijx
nina njy^p' t^'I'^ ^^^ "^^
niDX npi xnxfiv
DnS*y33 x'^2jx!jx
^x y^pn
p ijia^s
xh cnnôj
pp'tD^
""^x
D^^nn -invn
^jy^
npcx
id^x
yxtsp^x
25
57
X-I0N1 N^^vpD NtDnn nin3f5N paa ri^'^py^x iinh2 an^bv
NnyxDriDX
-i:y
^no^Ki nîon^Ni ^t3N3f>N
nîx^x nsn^ 3Npyi'Ni nxin^x pa
fjipni
xn^D xnjD xp^'
fi^y^
td
ijn^xn xn'^y jxnnxs xik' ^ya
p xm^ xo idpd^q -nij^x

^^tsnn *q
'D
1^x1
p XDiLD n3lJD
XDD
^î)
nln
XH^Dxn'
x!)i
^jniins 2 i^jd^x ^nv^x y?o
DionnDxi xnnpnxx ixb ^d3j xj2x

ponijx
X03
p niiJ nps
xf5xi xf>^5^xi
TOiy^X3
-isS^xi
on xo
xf5X
i>jxi
n^x
tds^jxi ôj^x
nxy xjnx
]N
x^ê'
-liaxi
Jinn
xi?
ri-iix^x "idI lo
nxpr xd3 nox
nm ^nx cjib^x
ino^xi 133^5x2 Dsyfix "^y în xnijxpo
nxj3nDxi pnv^x3 no^xnoxi pnv^x3nD:xnDxi
xjxîo 'ynv3n n^^x n-np3xpnii>xn'ny^x3n3DonDXi xnm'X30|y'rjr

|x '3D nbha ^^x xynxi nn33
Dnnn^jXTDn^
isj'
nn3 nxntx
jxn^^x^x^XDnîynxpn^xti^xi Dnnôi
XDX ^xpn^xl ei^3i
ixîx^xiK'xyi p^3X IX
XOXI -'iD
f'S'sx "IK'
bp
ni>
^D'jnt*n'
n^p!?
xo
'jx
^xp ^jo ^*DX3 rh^n 12V njx mpnyxi
X3n DXV1 ^^vx
x^ inQ "bip
15
Dnjro rn^^'v^'^ ii'xl3i .^^3i^x oyji
x^x xn^xD nx JX3 xn^xv x"3y dx ix3 x5t' dhjo xnnx

i^33Sx i^K'^x
'f>
n^^y-iK'^xi ri^^^py^x
nns xnaiK''
y'DDi "^x ixp:n l-j^na axn^^x xin "q ^^'d lix in

^:x l^j^n
Nt^
i^xnai nnxsi nya nn n^n'
xn^Q axpyfjxi nxin^x p^pnni nnix^x ixn n^nvn ^d

fsvs
ntr'a^N
l^rn ^j^nxpns i^xi
ps aon x^jn^x
xn>s h^v
Jixnxs
bp
n^v njx^ ^jq H*dxd 20
3nxin^x3 bpvba 3Dn3xi 'bp pmpno^x
p -iJi3X ^nx'XDi n3iJl insx ^3ijn ix^s n'jv^x ^3X^x

.'iD îDXiK' x^ ino ':xrD p nnx njxro 1x3 riox^p^x qv 3XDnf'X ^s nyo
niny xixs nnx'XD
mxpnyxi nn"3 p n^vx n^bx ^^x nn": Syî nnx^v^Q nnjo n^xv^x xdxi
n^^jy
Dîni
^n^^vD r'3x
ncyn
n-\lv^ n^xi
1
xd nxn
ly r^^^Vi^
p x^'K'
read
^ns ^vxy^x n^xtsi'X xoxi
x:xi ino
'î^y
I'Ssi'X. 2
3ry'
;y nf>^x
'W' nixn!5Xl3i
nxpnyx
^ni^
^jS-qx
xmnt'x xci
x^ xjxinxôf'xp n^^y Dip' xd o'iy o^y^
read n^JX^X.
read n:3nDXV ^ read >^X.
25
56
V^ ^m'D
nvy bna ya >m'D

5ivjnDx
^jyip )oi /jjoî
'T IX xxi
^cxi nid^jx^ xid
py
isyxi 2 ijjo.
iT'Dn^x "dd: ixni
|d î>x
nnn
nii'ODf'x
nny^x3
xlj
nii)
mv nnnyixa
naa .T^y n^nnx
Knnyixo
XD DnnxpnxLD
i?-i
tanSr
y3nx
jsnoi nxinc'^x^
x!?x"i
'3n
nxi
p^xi^x
nxf'yx
mDX3
my^x
nxux
.KB>
nn-i^j
fl'3
read
XB'
xj;'
x^yx
ni?:
^ys^
2
n-i'j
n^jxr
nx3Ji?x
f^
xnmiixQ
i^ysî xjj^xi
oann
â
^s '3D
iinhai xnnonxv xlxi
nosa
n3 ^^nynSx
pî'
n'?
'si
nni.iK^
'yni
njx3 n^SDXi
D^xy^x inpi
niji^x
îjx
xpa^x "nxni^ i:x3^ dhdis: ip^3
DmpDxi Dnxjjxi DnnxDxi onx^nxa

read
15
x n^xl
mntr axn
nbpxi n' p3 l^rn nornjx
}xi
Din^x
nyn dxj^x njyi
riyxjpijx ^^x ^^d!5X ^d xnn3jni 20
p Hxi xt' p x:jxi mo^x3
read 'jiaixr.
riiny'
iidx
npî
p^ DnoQJX^
xo Dn3
'^y
^jon -ixvi
â ^jypin
t]x^nDX x^y rixjr^x nxaipy
'jijxnn
â
D^xy^x
nyn3Xi
oi'xyf'x 1JX3 i^D

'lf)X
nnax xnio
xnmani xn^xoynoxi
inp
nn^xjn^x^n niipnnsijxnp
ri^^py^xi n"yn:r^x ri^nnr^ni
^s
Dpj
Dmom
xnxmi xny^tan
'nba nx^xnaSxi nxn'icn!5xa 10
|x ni^xls -xn^ nnyf^xs }X3i nnxin^'
.nmjj' îD^
nn-iK'i
ciivjx
yni^xi 34:^xi n":;iv^^xi rip-iD^xi rijxî^x
nx2!?x nana xoro xsixi i^xn
x^d xpnxx n^xp x
xnnxitjn
3D n^^x 12V "inD^x 4 s)nni nn^vaisxi nxaipy^x

n^Ji iDof'Xi
hm
^^yQ
dhjd
xlxa nxîaxoi'X yxijx ^b xntrnn
xov mil 1x2 nxjxvnSS
inS^n
xni?
xd
-i^J
nnijonnx ^j3di
pnii^
xnmxixi
^n:x nf5Xi hhD xnn ^jp-iinon )x
'l!>x "1^x1
xox
DnD:;jx
ifixl nyai n^^y nx:j
xnnx:Jx-inyxi nnoxs^jx xnxixi
^n^xn XDXiixfjx
^jx i^xii nsvi
pnx â
ijdx^x Dmxni
^fjx
^noii
nnoajx
nxjj x^d x^Dxn ip 'T ix
'^^y
DHjo >nxSD ny3
D,T'J3 )oi
in^xnac
inpx xd3 ^dsj
n^^y
xfji
nn^ lynxi ixîx^x nnxi
.d.tSj; lyixi nN-ic^sf'S f jnsi
r^'inz
^JDIH-
read
"IJVX^X.
read
Dnpf>i
"jrini.
25
59
pya
ni)i)K
on .2^'
-ni^N {jveSx
cio^
nb'ijib
n!5
|ry -ina '^n
D^nonn d"V
3D
ni^n'
nnr
^VD^wS
mj
nfjfjx
nsi-) ^ba in'ki
^b]}
nxsv!?xyôj
nyn30
}y
xmij
nS'xsx n3
]'pxj
\n
nnSrxDX
JX3 |x
d^v
natay
^fjx
my3i
nnom |x
n:n
ibt^ba ^^x
^l-^jx
pxyo
!?py
xirâ
nn3D:
nbn]}
p
1
bi
nnxl
n^x
is
|y
-i?xl3i
p D'3nf>x Tnyf>x nmp3 nâ pi3n m)

2 n^H n3Jix3 fjoy^x nix ixDJxf5X
px^3 '3D nx3^x
n^^bf>x ddj^jx oSxy in 'if'x dip^x Df^xy
cfsxy -113
^mfjx
\n ^ni^x riDipofjx
nnn navn np
niDa
pî) nxrjyDf5X Sye
xoxa
xnnxjm
ny3!5
n^xoDx riDnpn nn2n 3Jiop |X33 nxDa5?xi p^Sx
niipSx n^n n^fjx
jbxi 10
nny3:xi njo
xnnjxjx ^l^x 3m!5X ^px3
mxax xdo ^^sfjx fjpyfjx
np-iDî
f'ipyni
n:o n3Dn3x
nyn3o xnx^x
bp p
n3f5D x!?s .njy
n3Dn3x xD
/iy^3t:f)x
r^}:>iivîi^
ri^xn:
xd^ hpav^ nbahi
)doi hxid
i^xl jx3d nix
n3D:D !?nx^x yxn3x^x
;xvni nx33^
iK'sijx Diaj
îix^x bpvba 'bv
nnxi
nT:i
n3 n3Kn^x
'lijx f^^c^jx
rinxf'fif'x
ny'3t3f'x Dfjxy
pinf>f)xi
h^kto^jx
x^k'x^x y^Di n^s nSpyjx xo^ i^py
^-i^x
n:JxD 'n!5x nîssfsx ddj^jx \ni n3mf>x ^s
.nnxif5X
nn n^^x nv5 np xoi
xjo^x3 np 1x3 n^yx .pp3XD^x
ivxjy^x nvjyi dxjjxSx djj -ixvd
mxsx
xnx^n
'3 xnx-i ^"i^x
îix ^s
xDxn xôx3 nx^x nyxn3X3
^pxyi bpv inD
nn3D
n^^x NjpDi âx x' n^yx .nncn-13
^^xis^x
-i3i3 sxnsf'x
n'xj XD1X ^^y

.!5ipyDi
|K
nonpn
x^3Jxf5X |o
'3D
Nin
n>^3rf'x
i{j3f'x
pit^
nf'xy 20
p xioa nn^f5y
xnn^y pâ p
p 3 p3t^' nisx^j
^xoyxijxi fian^'fjx Di^yf'X3
f)j
fxmxi
n^^xW' xpDXJ 4'33-ixvBn3rnnnxi nônpfsx

nj3oî
nnnxjji nx3y{5X
xnji3
ri^xnnf^
read xnX'X. 2 read nosn.
bp
x33d
x^L"xf?x3
n'3ra
tf'xl b^ ix^yx^x
'3D
bpi
read XX3B>. * read X'3:.
pbniba
p'xiyfjx
25
58
<a
noDj ^yj -njaoN^K
âin soî ^^pi
JNJnnNi5N ijy lynn jN^nns^N
nn*in np -nj^DN^x în
nj3DN^N
'-in
-iha f>Npi
D'Ni^N Din^N
pjj'^x
^ND''
Kpcxj
iJwS3o
â
ni)^N njy i)up ^jk n'
1X3 ip
nyoi avnJof'N 'yxD^N n"K
doxi^x ^xpi .x^j:x

onxo^x
ti^
nxDj^x
x'jnijx
nbp xoy
xo
j'i'axj
'in 'vp' x^ nK'xyf'X
XD3n
"i
nix
|x
'ixn ^xpi
xn's xjopxs p!?nxj x'jn^x 15
xhjd nidb nSnyfix x'JiSx xid -nj3DxSx
's
.']r\tiz)
f^yix
nSryiD3 xjn:Jyi xoi xS-yxi xji
Kb 2 -iQD -njsDX^x 13X0' XD M^x ^xpi .noDj!? nnxsi njX3i ni?^

fi^y-i^x '^y
xi)
Dv^N
p-in DvSx
dsh' |X3 -n^Dxf'K xin
ma "1X11 |D ^3xnj'
'ni
pen
xfj jx
ip) n^D' x^ 'nn oaj^x'ln
^3y nyx3nx x^ }x
fy:i|D 5-1X3
'jmox
im XD^jySx
1X3
-ji?
-1:130
nxox D3
"i
^xpi .'In
3'xn 3T
'^y
'T^x
pin 3n
mso
^xpi
'h^jx ^xpi
'to^xi'xpi ni53nn
."ijd
un^x
yi:^3i>xi ni^^x
n"i)^ îp3
1
xipn jonx
xd
'3X x' nijxa
D3nn
^xpunxD
i'y-npxxi' nv^xi
.ri^'NT
pD^x
f xiyxi ni)'xn
n'^y j'binD^xi n'i?N |'j3nDD^x id xj^J' |k '3d n'^y S3in^xi
read nint,
read XiaO.
read
'i^x îxpi.
20
.-|mSn3
xÎx^dx^
nj3 nruxri 3nxvix3i nK'xy^x

f'ys^jxo rpi
xid n^x
.n'ijy
nxntyx n'xn pxpa riDîy^x rij'iD^x ^nx n'xn nâ n^ ^'pa nx33^x
TT
10
-nSx
nnon loi^x
uy xS'x i^sn
.pmx3 xnxjpixsi
i'Xpi
'q xj3j-ix
nnx'n njx3 nha hap)
ijy
x^ji
1I
f\'2
nip 'nn x'jn^x
^xpD nni3xn
nj3 ip 'J^x ^xpi .pyxnl
nsN3
xSpjx
'Sxi
mnr
nxnox^x
or^x xn's njx 'l^x 1JX3D n3K'
nnon
XJ5-I3 îixi^x
mxxD
ps<i5B
.njD
i;\V
'ii'x -jJX3
.00X^X3 n'S nj3
t6)
Noa nnjna
.mvi xoy ^xd'
'pap)
njo
xo^ loi^x 'In |ox |X3 xd ynxo^x Sxpi .xnxv xjjy myi
i>xpi
xnn '3^x
-i^jkI
^xpi ."lipr imi xî iiiry riaxn
nyax xd -d^x ^xp^ ,nrxy xoy xj^sjxmpnxa xd
'i>x
mnsy^
r]i>D'i
nxaj^'Kinr dc'>n yxya' nSin
iDJtJX 'In xr^jy ti^
iixpi .njpriD'
uy
'jNnis*
.nnpno
n:Jjx yaNi^x ^xpi .ni'dx Dvi^x na:fx
*f5N
nn
nnax
jDnriDNS rif'Kno n^^jd
'jKJii'K .*i2KV^N
61
n'^r]
nnWNi
nn*
^f5y
tintr^K
biM
nhjid
NH-ivK HDN^N nin
xd
n^s njxa
yii^^bn
)y
ixD^^x Tinm x^nn^x
xna
iD-)xnn^
v{?D
XD
xmxpi xn^xbx xn:y
xnuy^^ i:x3
iinSn nnn '3D rii^yxio

riT'yxio y'DiD inin^ d^
HNni ^Di
^npnn dx
Dna iDDp*
^d
iî
xtj>
|x
'Kn
n^xn
Dnn nn^
ijîyni
^^N'^ y^DJ b'i6i2
"S
m31
nioj
xî
noxn xo riox^x
s'nx^Q.xjsn
nx pox XD3
^nxj x:3^
wSd
nny
kî
1
r>
uxnx -na^x bap

read n^DJ.
delete H'y.
lO
.^lyo
i^jxI 'di
read XODpi.
xnjo
în
ao
xib^x
xun
15
'3
Dnjn^y^^nn on^D-j^xIa
n^nmijx )X3 p?ox xd i^xn
xiji
xdjji
nD:n
xi>
f'3pi
^xf>
nn> ^b
read^nXJ^D.
^Dnn 20
*hixD
^d Dxf'Df'x
iîix
Dn>^y
ny3i pjvjx pf> n^xsai'X
nci y^tno
mvy ^qi
xî
rioxijx if'xlai
-ao nbba pys
liî
pxmx^x nnyDi xd^ i^xn
xdxq
pi
pt6x
Dnxsxii Dnn bn
nxiDx
riDX^x ^Dxv nn^yi 'y |X3 -yn n^^x x^^'xhd
n'tw^x ninv ^d ^^^n^x
XDX^XI T'Dy^XS iy"31 DCX^X
nan
xî
pint^x
inci
yôji xpt?6xi
pîpî
N^3:x^x n3 nxi x y^DJn3"iJK:3ij:3

n^Q
uxd n^xi
riîn^x t^n:^3 p^yo
hdx^x
'bv
niDjnpDnnync
.px^xi nxixoD^x
n^j
'i)x njvfjijx
xnjijDniriD'
^1^5X1
nvxi nn omyxin xo
xnax iD:n
xnjj? jidî
xdix in xd31 i^xI roi3 'no iyi ipi
n:rD
DOX^X XQ3 XD1 pX^X IXLipX
i6 'yn n^^x
xnma
n^v^ ^nn d^dj^x nî^xi Dîyfjx
i^xa
DDpi 3iyt6x 'd n:y^ nxvi
^D is-iJDi .n^D2Xi
isî
xn^-yjî riaia^x
dox^x
nijx
xnjinoxDn' xnjn^r
TfiD '3D rn>j;xio }x 'bv J^nxi
xifi^x
""^x
h^^n nh^x
pi myo^x ^^x Dinj^x
n^!?x^x xpcr^x
î?x
qd
an n^^x nnv n^x nnxTJVD
^n^s -yni
x.-iSnyî
na
onn eiimoD don^n pn pinvnoD
^^d^n* -i^xd yi
DVi'K D^DJ^x D^yj^x
p onîsN
fiDiipn
^"in
n^^^n nnyi xpnî 25
rioxf^x ytthi'i
perhaps
n-y
N^Jlix nJjiix.
60
.nnomn
njKnsD nxn^x DKy:N
jNDT^N -13K ^D cinK'^N p^^'^^
lim^XI riD^XD^K jNOTN^S
NH^ten
n^K
fininoD nJxiD
^Sa
^lOK'î
'ba ^'33
T3D
Kî no32 xî
ion Dny3 xpT

3-1*^
x!?
"ip
Q^^J?^**
'P^^
ri^nn^jx yîDJ
xiji
y im
xi\x
'hv
njxDnxi '3D nx3^N
nx^D ôn^ pjxnn^ i6 ^nn n^^lx
n^^x
f)DS^'n^
'3D
n^nx3
nl^^x' ^l^x
cbn ^^x
ixnnD
mvy ^nx p nnx xpT
f^sî
xmDX3
^^3 10
rpiîo^x r^ fioxôi^x ^rn n^xnsi
^ji ry
nx3-i3^x nn^^y
l***^^^
N^3jxi?x T^^î^^ ri^P^'^ '^
ronpnD^K
Dxni^x^xs pî^x r3 Dsnî pn^TQ r^x:&^x
n:x miJT
nnxnoxa n^D^n^x im^
fiDsn^s l^rn eiK'3:na
rijiJDD^K D^^y^ in:i*m
d^x^'^x
C^"^
t?^3
lyi
nriDin ôK'n^ nnoyj n^rn onnQ nonpno^x
.niali 'JiJXi 2
ci^d!5X3
^^jy
dn^d^k
xpai rîn
nDNpx2 QnnJD^N
P XJJ P XJ3
od
fib^N pn^m
pno |N3 npi xpn
T^xn^x^
cixvjxisxi
xi'
^ny^x3
mDX3
^nn
o^^y^x nbba nmâ'
xo
^f'y
b is
lyn^
^^^l^'
n^n
D^xy^x nnsnn
'3D n^^x^na-iyo
nôx3^x
nbbii f^BM TO^xn^x nxnnxinn^x nxT3^xi riôxc'^x Dy:^xi
nrxyi npni^x
p^
x31di X3idb .nnr33i nn-i^:v
mrxyâ xmn^x nn'
nnnxsyî
.T^jy ^^n^
mxa
n^^x n:30'i nry nj3D n3 3l3D ixa pi nry

noxf'X
îx'
'nn
nbp
'33
n^jio ^nx^
îbii D^niî D-inaiD^x ri)

pi-in^x
xrol
x?3
yi nn3
'^y S'x!3-i3
fi'iB'x
^nx:Di .nnxp^x
îx ^^y
'm^x
'3D n^^x ny^ np
tlT
'zd 20
jx ^b'l
mp pi u npi nnj?5 pa
-ix33^x nxTiyo^x
didbd^x iwvhn
^D3ni dx:^xi jxvn^x
KCD dx^dSx
d^j
mvy
]'2
xS'^x
nnpi 'b
^33 vn
nowsb^x p33
xpT xh fy3^x3
nnxifsx n^^x
nmps
nn^'^xi
nn^^y onyôj x'3:x^x îpxi rtonpo^x fi^-iin^x
read pi. 2 read
l^Ji*.
read fiBiyo.
25
63
nonx ^x D3nx 'nx3ni

'nn nx hidk'X
."'''
.qmSx
Da^
^jyi
vnx nx
'3 '"
Ds^nnapo Danx ^rrbni ns^nnap nx nnis

Sxp of'xySxîjy
Dx:
^xp
'3
'mm
na-ipn
t^^'x
nn ^y ^ni-i nx
^JXiL"'
my no^^
nx
x^ ^xpi -oy^
'"
2^)
noK' ^n^jx
'"
nnn
n3C''i
ci^x^ H'H' |Dpn
X3nnp
1^ y:;ini
j'x
yjQo px
iti'x
1x1
f^"!
n"3pn
ix!)
pny
5^'"'X
nx
lyi -loxij inyn
x!? DnxtDni?"!
D3iiy^
onmn
^3
nnn
in ^3
^"T
xjn3-nx x:d -ixnciX3 )X3
jxi
xm
dv3
'jk'
nisrp
"iV3
3xn3^x
.i!5ip3
13
ixn-131
xîD^x py3^n'y
read Dlijnjnm.
inpnvi lynr 20
in
xi3'
}3i
vminri:' "iôjn'^y
ix'-nfixs
îp^ nx3iyv^xi p-xiy^x
nyncri yr^ba '" ny n3K'i d'D'h 25
nyio -I'Dsn '^y xjspi np )x^ -yn n^^x xk' |x i^xi 3np ip ix
n^xi 'Sy
ryvni
"i:^
rnxyo^x ^np^ yiDxi H*dx 1x3
n^xn Dn3nn ^3 iixvoi i?
i5
D'pnv ^xik'' vn't:'
.inn30D
li^xpi
pi pn3
rc')V
I'n^x
pH' in 'i^x
t3"iK''3
"3 xi-i 'j:r d-iidj
dx
nSox
"1t^'xpx^^x t^^^^ "'"ix'3ni oi
it^""'
px
lo
yhv 1X3'
3n lomi inn::' nx
DX1 lyotrn 'îd3 dx Dvn

n3iL*'n
xf'i
phv^ in xd xriaoD
xr33 n3in!?x cnt^n
ijx-m'"
onjiaai
nx b^'Ni
"'
'3n^xi^xpi .njc^^nx nny3 '" 'jx Divy
l^xi |X3 i^Q r^xjji
n"'-)nx3
]'ti-\ii]}
njmnax
'3
'3D njo
'yni
ninox
^jd iiy
-yn n^^
vn' noni d^h^jx^ dh^ "n^ni
D'oyn ^30 -V3pi
"3 D01nt^'"'1
p^xjj ;n n-o nsitrn
Toy
^xp
fjy
nb
^^
lyn^
nntj'-i'i T'"ii2>
ip
itQ ^3
nmyn ^y dji ixt
Syi
nno
n'33^ ^x nuK'ni nbbpn\ n3-i3n n^xn
'ii
X0X1 .n3
n^n
nionj^x)DTn3i Tiyii3TX
n^n^ n"]} n^jD^x n^^D^x
mnjf>xf>i^n ^Bi.fjxnB"
dxj n-onn co-'n ^xitj" nâ nx n-i3x
""'
'nnj
^3
ny
mnscn
^nas^' ik'x
n^yjo ^^x pj'xnno
Dxj DJDp nyi D^njD '" nx
xnmtJ'f'iLi"' niT'nyi^xi
^nifjxi
on^jpr Ds^ni:^ ns^ja ixtji
QX3 nnn nô^n 'nn nx iistrx
'''
nnan nxT
^crx
^ny
n\ni
oanina poi^n^ nioi^n
niivrn
i^xpi
p nnx
j^di
pn^y
pi'V
ij-iji
pi 'vm
Dnyio
b -ipipi nxiJD ^nxD

mi.TD
t33K'
mn3D
n^VL"' >3j!5S
x^xia^x pn
D"V
xv-ii
-it:n
nx'T'a innni
'^^
xdxi
â ^xpi
n^n
n'
ynrnx
pimo n^x
Dn^ "1DD
'x^3n ^x
lao
.Dnmuj
nmncr^
I^D
"li'oi
â
I'^y ^yi
p^:;
min^
nn ixd
^^^3
-non ^y
aam
Danx
^V3p nyni
min^
n'3^ ^x-ib" nâ
Dôy
.-Ji
t^'l1^'^1
^y iixj no ^xpi
-i^nii
xm
pXD
pnxn
nvpro ^mjai
x^ xo
"
Dxb
pxn
npTi'i
mpo
-lE'xa
Dnnpî ^xpi .Dan' njprnn ixi^n
delete
ijjn
D'oy ^xi
pimo
i^ja ^xân
n:r^ "ip
tiaLj'io
i^cwi
ifjxi
nK'yi
and
fjx
n\ni
/Ji n^nnfji DK'f)
nana Dn^^ni Danx
nn\
20
D^Bn-i'
â isxpi ,niJinx
n^m ^xpi
nmn insert
pa
f'-'atj'ni
iJOnnx
ynji p^nv i^ xit laô njn
n^^p Dn^\T
between
Dnx
i^jxt >a pâjisx 'pxaf^
dxj d^x3 D'D'
ro-a
4 read D'Un. ^ read Dinp^l.
.n^':;^
i? iinnt'^ pnx Dâx ^'n1p'J'o
D2nx '2x x^nn nyn riox^x ynh^
n"]3. 2
n'JB'
n^xi U'D) pav n^xi is
piniD n^ja ix^nni ^dj
xi^x ^xpi .xv^
D^m
nx mjp^ it
''
vja^ p:v3 ^ri ijjunn
Dnnn
.D'j^d
f5xpi /ji
yt'in
'jy
trna dj? 3XT n:i
.'Ji
j;r:
1,3
^nio^pni
i'X-iK'-i
-t;''
nmn 2 uj-i mva .Tnf5x i^d }vs^

nyitr^ nx px 'Dax b ixni 4 Qôy,-,
nmns xvm
pnv nov in^
nna!? pE>'
na ^ynn
^xpi
'a ^!5X^
^si
^y -ixb>
^^5^
-iB^no
p^nî 'jn pa^:^ -inx
fivxi n^ytr^
yoj
xt:'j^
pXD
lox n3 ^xpi
vm
n:Dn^ naxvix
nnji n-is' vt^nl^'D ivji
v!?y
nninj
D^xnai jxdjx
D^^cm^
^xpi .irn^x
Dn^nnfi i^joix D'3^d
^s
ppinoi
ietx dh^q d^d!5D ivap' vf>y x4\s navi 10
.n"v
âi
xj-idI xidd
'3 rirox^x
xis
s c]Dn
'"
xtj'X r\:n '"
^x
D'lJ
nnpi
iKâtD Di^tj* y^Dt^D
'ry^ it'np
nn
""'
xddi
'mj tiDxi D'u^ DJ
^N-iK''
.'Ji
moxa
^J3
HJ:'
vbi p30
'Ji
nnSx^ji naxîxi .1220
]'\2)
Dxn^x^xn noam
.131: nh
no^n nn
)*am ^xp i^xn npy
'"
1X1T
pD
1^x1
x!5 -ic'xi IX-1
1D1X nin
.'ji
TOx^D^x
xmn Dvn n^m ^xp
fl^DV
lyoE'
"\p
^^x ^dv ini
n-j? n^^'oijx
.1
p^xi^x
'yn
nj-'ni
1Jn5^'x
x!?^
Xi'K ^Kpl .I^Njn Qxisai'N I^Sl DNODI
j^pi^jo^x yôj p3
i"'n3i
Dpi npyô 22^3 ']ii ninp
)'nj3i 'K^^jd tsajr
^^5
-|1D>
y^K'ix
read
fjB^n.
25
67
3Nn3 D33Nn3 iDj KOD D32Nn3
DNiina D'b^N 'DID
,TT
>^y
fiynK'
einK*
bnD
'n^N
nox
Dm
.Dm3xi
XD
ni5N"l31
onx
pnsx
nxy
f>nD3 -ini'
v^x
'h]} y-iK'
nhjis
's
xd31
bp
-ji
dne^'^n
'D
iDxpxa
.xn3 udv^
DXK'i'X
Dm3yn
npji
"ipb
pN3^Dyn
T33Sni -i'db^x 15
nx^3
'1X3 TJ
xf)
idbî 'îp3 Dn-i3x
p3xip
v^^^y
)d
read XJ3X.
delete D"y.
'^
read
X'tJ*
read i)Vin'.
n'^JX. s
'li^x 20
D"y n'cyDi5x '^x ddx!?x y'Di DX'nijx
'DID Dpi '3 D3Dr^' 1^X1 |X3
HDinx
'i^y
p3n
ik'x
niD^JIX^X 'D D-y ^XpTH' '3:^x ixDi> '^y
Xj!> ifjXp
-iDx 'yn nîsx jx iDijyx Dni) xj^p xiixf^x '3 onîiii
Din'i }'-i3X^x
^Dyn
"d
b xn3;'^Dxy
m3y^py p3inn'riDnx^S'3D
'mDK^
dî n'cj'Dn did' 'd xhxidi
;n 3 nIjn i?iii i':
jm nna^xi nJID^X
riJD
10
^^x^
ni'Nn3i ."idj
riny
NnDinijNi 'did nynL'a
xmîT nxynî
-i!5xl3i
XJ31 t'3X-ip
^
^22
n^^x nxn D"y 'N-i3n nj
pnsN nds
n'n3^x
nji
xr^y
.n'3i5X
xip^ D'un
-|3X Xi
nxn
î?y
D"y d'^^n 'did |X3 ^3 d\"in"i3N
'-i3X'a n^xl3Kn-iDrh
i>xp
j"x-iDi?x '3D
pss
n^^N
flD "IJN3T-1DN 'J3
^x^n onyNDJ nxiix^JN njxsi yisiD
HNiDi y'3NDX^
JD
Tj xn3 pJDiD
nntj'D
jd
riyxD xniDmijND
pxiD^x
3py .T3
I'fjy
'22 '^y
D.Tni<3f5
i>xpnpi
^vn
W3nNivj3nxmr
n>XO
fl^JN
nd^ d-v D'nNn3N f\sns
2 ijoin'
onn^p^ f^Nis y3D nj
'i^ nî
i5Dyi 'ntr * ir'"'3
f 'N-1Q
pnSND
nin HDN^N mnx3n ND^D .ixyj3niXJ3prDnpnD^N'iinijT
D.T^y
fjonm np^f5N
pnDN3i n3
'y'l
i6 ^nn DHDiy^
D'i>i
D.T^jy nfjfjN
Dî if'Nl npiijN 3jin
i)t23'
n^^N >^n
'D 'yn
Njnxna jNi^xp ;kd .niDjnp
nyn NDi)3 .'jnnnx
'3D nfjjjK
pnSN NO
"iDj
Dip
b^
^n'l
J1
DsnyiB'
^ynt^'3 Dip
Db
'1X3
^53
onsDi
I3yn' jx
read '^x. * read X4'X13. read xi'X-i3.
read mn'
DJJ'^.
read n3DJ.
25
66
DriN ^3 D32 -in3'1 D33 '"
t3J?0n
nx ntwi nanx
D3^ni3Nf> ^35^3 iLj'K nyi3j;'.i
.3py^nt< 3nNi
Di>
rioîy
'" U'lV")
npnvi
ijnsnN
'Ji
ejb N^sbi
fjNpi .nrn
Dvns
ô '3 ^Npi
'"
nôn DN3
3iy^N
npoj npi
i>'N1DN '33 N'

'ips
'"ip3
DmDNS
.nmDN3 po^Ny^N
bf\'02 f^Vf\2 nN"'N '2
%n:
i)'inn
p3 X03
'n'
pyoo^jx xt
^jinoji xn'Dnpj ornxjix

xi^B
'ijy
xnox3nxi xni'x-iB3
.nnbp
IB* 'B
read XbIjS.
n33
2
hnj
njN
nBf'3i
i>Np
nnyîB'
p Njnsn
t3
n^ dn '3X
N"ipO
i^Ni
riiD^J
r\"V
DyJN
;xi fjxpi
"n^x
'"lijNS
iN3i
xln
pD Njnnuo yNOpJNi
lin
f?)
^xpi .ni3N xdj' i6 20
n3 xnx 'i^x
nm nnjD
nino^jx nrni nbba
Dirbi
riio
fimono^x Dn^xinx3
"i^jxI
t6 nn'fjx îdt njx
^n3n
:ij*
hs D3bp p
i3p' |^
nx
nxiî*
n^JXH
is
Dfin D3ni'Sa 'JN1
.ri'mn^x lo^pn ^nn xôy D3:o
between
10
i3^03n' eô ^Npi .fi^nin^N
'dio
ri^mn^x
.'i^
IK'S
1^
noyjx >n^N ^noy: 'n3lN
D"'^
omjy^
n^nn
ij^
'o ^3 ^Npi
îJ
'Sy '3D NJ^SBI NJ'^y
IH
n"iB^yi>
^nib'^^ roQKn:\
nhha nn^ hap^ .n^înn xî
3xn3^x ^nx
xo
iS "i^'x
nfjion 'dio |y
fjoy^xi
p'3'^
X' ?xpi
d^
ims
pl^x pD D3nn'i n3^
^rjx
nsj'y xf?
'3
snab'
n^^n D^pnn nx
nîoj ynrsi nprn
si'3B .rinin^N 'jy^ '^m N^'inn n^^x
p mn
Dnmn3J3 loyr no3 nioj no rimn^x
D3ni n^^N D3n nh^d fi^-im^N
Nyx3N
nj^p
D'pnV D'^DBTSI D'pH
xj3i'0''
-jiôn
npOJ 1^Nl31 .133
"T- p3 No^ pnvoi
nijfjK
b^ p
.'J1
pO^Xy^N
.'ji
jp kî
'hv o^nb'iz 'jni D3'i'y
wi? DnsxySnDNi xr^y
nnp^N3
.D3'i5y
bo
n3nND
nx n^^vh ioeo
^53
DDpNl
|D^ 'bv
nôyn
3iof' 2
iji>
.'Ji ^13
bi<\>y
'y'1 'V^)
n:'^n fjrjw nij^N N3^^{n5^<Q
v^N n^siip DM^N
.'Ji
^3N 'n 'ip3
riyn:?'
"ID3
xi?
Dsns 'n3nN ^Npi
"'
-ion
njiv3
iiri^fj
n^xn D^pnn
on^^ni
'!?
"**
njN-iin
ij^nvnij nô^n
NJN D"y nN'3JN
l!?1
nrNin
v-i3n I'jo
D-'oyn i>30 nîio

fjHi û
no3")Ni
ip3 NJ3Nin li'xis
vpn 3py'^
'Oyn ^3 D33n
pSJ'H
and
31oi>
insert
25
71
*3
Don
2 -ipyv' "^
nx3
5 ^B'p
nî5N nDn- *iSn
.4
min^
n'si
irip i?
^JDiD .-m-ii
Dy
'nj3B'
ra
ppJiNi jn:
ID^JN
^fjy
pxa
"ICJ^D
pp
'niJ ^3
nd
mni
]'2nb:
5]ni -no '1D3
'y
f;i^
b v^ 1^x1 )o
i>Nf>
uâa
^B'^
p nâ
pnnijx
nn xo
dx
ddx-jk
ix^x
jy i^x^
^xj
ib
TiXT
3^3^
x^ ^l^x
Dy:o im jxon nvy
nonm mnpns
pixi*i>x
myi
^^x ixorfjx
b ^^x'^^ r^jxi
xpaî
;n:i
.vp
fy3 xra
ding
is
ic'a^
1x3
ip
'ir2vb
^b'\
ny^x-iK*
is
unxa nxr
x^ ik'x
nJX3
p xi^xj xo p
tx in3K> n^ynî
''
"jx '3
qd
"ip3
xr^x nWio. n3
1^1
nonnn
p'n^ha
nii^j^x â
read niNO y3"iX1 nnxi CLTt^ nn. 2 for ipyv the usual reapyrx.
'
between DOn and
ni insert
Diav read i::n.
''
after
between D'y"iand inntn
inp add
DOn
DO'
^>
Ijy'Kn"'
3"lp3 "'33^.
for
i::'yi
"13301
the usual rea-
Xin "IJ3^0 n. read T-XI.
insert D'yil 13DX. JOreadjSJ.
12 re^d D'3-| 'JOlKn D'3-> '3'IX.
15
Dnanx-io ly^î
ba ^b x^npxo n^pi
DO' D337 DOn omitted in other readings.

ding
â
niip) nD^]} p3D np ^l^x npi^x â
xjay:^ i^xn '30 nb]} npi .li^xl n^Dxn 3jin XJ313'^
nnn
onxp
xr^x ^^t
n-^^yi
xî
ny\s-)L*a
.nxr ipn' c^n^x xi^n ir
Ti3n^ -nxpijx p^Nii>x xt'xna .ynn y-iDx
liDB'
'd nj-i^'i
-innDn mptj'
'ipi
i'vn
N:yi np
Njai^n^.
Tj minyn rpnxi noxanx^ iôTxô
-I'K'yf'X ntr^y
^^nx
I'^pnyoi
n!?
Q'noNo x^ Dn^riN
D^ni'yj x^t
nxospo^xi nay^^x nx^xn^x nln
pi5D3o
B'îs:! ij^n^x db* i^natj'
TD'i'N ^tr^x IX
^^.-iî
-in^p
-i^jiD^
nxap^^ i^yxio
mDSi.inoD
^2 q^qi
'f;
i^nI ijno
sipn^n fivxii riaoNp
Dnib?
pDono mji rio'vy^K
D'anpya
-Donna
nr
^sd-' î^x itr'3'
"
rx n^sio
k^'k
lom
nn ijn^r
xn s ^K1 ^ba
>i>N
-lya ^^k
i'DiD a^vinij
-do^ n^naiy n^:^ noa nr
" .i:np'
vî?
.nisij
nîx ^nyj
î>
nnmtj^^x nîn n^ nSx
dj
^msi
.-".na
ab^hsi .fi'iin:\ fi^xj
nnvna nst
''
Doyn
n^nrj
Don naaoi
dd^ niib
10 Dôna D^ri ^nnan D^yi *.hn

D'n-
onm
njN ny .DonD^ D^jin:
^xyo:;'^
readTiDi>'
20
70
Dntnxi
ijn
TNay^N NjnjsNi nxfj^^x NjnbNS
"ipa
mnoKi DnnjD^K
ni5NDi
a^Nijisx
aiK^x x:a njyx^ni d3^tix
wnasi^xi
pxa oanx
.1^53x1
Nnrr
nD3
'^xS i^xn ^D ^jx-iaybx nyxEj'^x ^xpi .noisxj
^BD
T â niBvya ^x i^^nn ni^j nii^'on |x ny^ ^ma nniu ^m 'jai i5n^K

p ixyjj' ^BD^x njy xdi ix^n^jx ^^xiiBvy^x db: nj^n npi na
n' p3 nxK'^Ka pojj
mpj
DiTtn
Dnj*3 xjn:; 'nn ayhv
x^j
nrm
*:d^ ^n-i3^ 'ipa
nyi)-'
ni'X''.
pm^
pirn iâ -osva iidv nâ miK'p ^jxiay^x nyxK' i^xi ^b iixp npi 10
riiiBvyD
ei3 ^B
xn
xoi) in-i'
'jyo^x ^1n ^b any^x >yxL:' ^xpi .pijx pi3xn xmi pna'î
5310X3 i^xT yDi
î^y ^DH' -D "3 'ip3
D^tyi-ii
.ayf)^
.-fB
jmt:'
Dnb
KD31
mp^X
rn:i^
^"t
niD^x vx^n
xoD nnx
nfn
npi
3X-I33 X3Jn ip D'y Xjn>'D1

U'î
1x3 c^n^x
i^
nii>t5'^
"i^x-i
in-lB'
rijix^n IX
^3 "
ppiDB xona'isxn
pytîn
m^33
p naljî
nom
ôni?
Tr ô^
pa
nijîD
^nx^m
XD DmXBDX
":3
Dn3y
Dm jv; ^xyoK'^
read D^y.
-riy dji
read mpi
}V1
Dii)
Din.
TyU'
'jn3i'.
'^
1^tô
'" jiin
pa
b'i
'B
1^x1
i5
fjxj
b â i^xl Sno
"iix!5
'b nxnfjjo
.nnijip 3^jyi
mâjri ru
"^
Dîyf)
"'
read pi^J3 i:njX1
^:1V"'a^.
miiT ni 20
nts^^
idb' lyoî * ni^îK
'ovan
Dip ik'x ny
D'-i3i}
between DID and
read D^^y3
ii>n
Dnnyjv
njni 2 na^'j fjx^ ni^pi
n3iD^ ne'y
Di^ni icî
read ni^^X- ^ read ^3 ^B'
Dial
.n^x**! iiJiD
n^x-i
noijtj*
uSk'o .nixân pp ^n ny
yu'n 8
xh
-iid'
no^K> ei^x |xTx^x nln â ^^x^31 .xn-in3i> iDxiiijx xrrinn xî
mi)n3 1BD irniJB' nî5x
ptj'ty
xhdid^ ^be:
niDTD â ^X3:^x 10 noxi^x
sjoxij
pxiix^x xnyon x^ inxio riox^x x3ni5 ^xîx^x
^3
nm
xj^j yjiMi^ xisi x:on-i"'
d^xu:^xi nâ xd3 ns^x ibd
ynhrîi
'i\
^d::^xi
jHj
riox^x xnnn-fl xnoaj fioxi^x
ppn
'03 l^t^'D.
^Jixân insert
another leading
is
73
^3o ^njn^ onnx
nroixn mnstr)
bv
^no
DE'a Tivnxi
D3nD-iB> 'njn' I'Dsni .oa^mjiy
mi5i
p-DC'^s ssijK vint
noDJ
^3
'^,-\bii
m^y
ipa
p-i
xo3
ri^jxy^xa
xjEnt^f)
nx
npax
oa^fjy
p ma
i^îha yxT^noxf' ^3v^n*
xn^N
'^y -id^x
Dn
in'xi N:^yj^ |x ni5^s ^ndî .n'3V
.nnryn-i'Da nj!) canSî
nnomn xr^y
^hn'
'^'
nx
nt^'N
|ni nxîîNi ns'vixi
j-is""
a"it>3
bpj
ip3 x:xrj pn^j nfiDNi x:^ axin^x i^^ dsj fia^cn n^spyi mji
*3nDi nx^pns
ja
N*jnx"'XD x::y i'hd-^ li^xla xj-inxa-'D
nx^njK
ynsD^s Wsf'K
ryi
'3D
fji
xiN^x nt^xi Nnnjo^x
-ixT
nN"'ni5K
nxs^x
|x
mia
njo
nf)pr
^l!5X
^xn^xD jmn!'x
^^x1
|x^3
.XiTs
'l^x
1X3
n3 rnnnxD
nm^x ^^x
i^n 'CDD
riiipi'X
.ni-iD ^jo risoj^jx
^j?^
^xn^x
dd:^x
mxv 'nn
p
3^v
'd
n^pr
1^x1
IX '3D
JD
arîD'Vi
HDXDJX
fihun
niip
p^x3^x vtp n^x npi^x
pno
n^xl X1D xî

'b]}
p'vx
nii: xî
i^xin
nop
pxî
i^jm
n3 fnnnn
read
xdjx 3d
'fsx.
2 read
n3m
mXV.
ny'3t3^x
m^xi
riiip
mxv li'X'i
sf^x
t^xjn
ny3 Dn
Qnh mxvi nDn3x 20
nj-i3'B x'jnf'X d'dj ^^x if'Xjn

if'x d^-Sto^jx
ix
^x
p n^D
Divha
n3"D^x xnnÛxi x^jn^x d^dj
p!jX3i>x ix
"^'rnD .ny^sn
xdix xn'^x
nôJ^X3 nnyo }X3 15
^ Dx:Sryi
xî do::' xi' i6 n^s |X3
n^xDi n:Dn^x xnD3xô'!
r^hp:
.xp3i>xi
nn"j3 onni nmiv ^03n
p'ini njTH in3'i '33^ x^jn^x d'd: ^^x
p
1
Tnpn3nxnrn xn^s nnp^x
D^yx
i^xjn nno:x3 -nôxj^x
'nn nnp^jx -)X3J^x D"'3n^x n'x:y3 jmni^xs rip^y

-ix35^x rtvbi<
'q
jxdjx^x hpy jx
'3D n^^x n^pjD
xnmxsx xon
nrDo^x
x'
x^jyxi
niK'Xi
^d fi})^^^! i"i5io
risnj n'nx
ri'^bf'X
i^n
^xn ^^x ^xn
xfjx
nxv 'nn nx3:f5xi pxyo^x
^D ^:d
"n^x
id1
ri-iix^x
n^^x inyox "ix
xjx''xi
i
10
\i
'ba
njni njys
.njijs
pjx^nix 25
nxixo
Dbv
dî h^p :x3 'I^x
f^vii^
n3m pi riij'^j ri^xn ^^x n^n
read XDXiyi KDnij.
npai*
72
Nimipo rub
n^^y
pxidn^n
"ly^ ni:"iT
'Q
n^sm
n?d
xjd
^2
Njjyox npiî .nnpNiDx
xr!?y 'p3 xofji
x*,
ibSxi DHp^x 3xi5

'"
nô nnp^
^vxy^!5X^
annpv
jw
d^x^x n>xD
nnxiiTi'
^fiD niivn^w^
bib^ îi:r\ xf> !?rio
xoa d^di
iS-^x
nvi2 inaj ^3
jy' '"
ry
na'strn
idxî fivp njD^y npi
.fi^^pi
p "i^jxi nyn
dh^xj
'^x 1^x1 ^xxi ^nt^^x 3xpy!5x
Txv?of:xp xni)XJ
'3 "ipD
pnâySx
n:x: xjpSxia
"2
nwD
x^ ^nn dhnidi nvnn
nnxvn xo bm xna xjnnxirni uyox xo fy3 fjjifo *vxvo^k
X01 âj^x Dnini
D'^D
m:3i nosi n^ôi naK'
-inNSm""
x^n>
rinx^x xe3 ipi .nyrojxa
xd nmxay Dn
xf?
xm^x
p;Dn?D xjj^fsi
p-in^x
^yji .Dnnl^'pxJro
x?d
isdi
3:i*j^xi
bn
.n^nxon
sjâs
nxjxîijxi pio^xi 10
xjK'pxji xjxid fi^'
ni?
xo xjsb
mt'i'x p3D x3 xjDnL"n^ x:^ njxnDD nriDnDî^xni xjxid 'bvbvy oî

n.in 1^x1
lymp^
imx
ijyrofj
D^pn
xx-a pinD
dî
"ip3
bn
î?y
nnnyncn
T^
nnxro
^xpD .n^âxy^x xna xn^
x^x
xî ':xbi5X
n-l:^''
pncisx
*jy> ini
?-i*n3 xri'y
XQ
XJX10
.'Ji
pi!53^ 0^5
^53^
.finpa xn^^jy
r,^bv
p 'br\D'
hm n^ ^jia'
xoD
nxn
nn\-i3 ^
tN'
'^V bi^
xnyn
xfji
i^niD
x^yx^x
i'^nD
qd
read
nvn
1^
15
xomnx
aoxijx
K"l'Ji3.
-jn^
ni^x
mt^'M
a^
20
-ixaisx iSx-iî
bxo^x
txd p
x:xid
^jaf'D j^'xlî .DnxiDi? n!?n^ d^ x?od
rDa^-Di rpn
nny
qd
D3x!?d!5Xi mxc^-D^xi
apy^!?
vian Tin
p ^no^ ab njx c^pny d^dsk'OI
read X'JIO.
*q
^jxb^x 3X^K'Sx
pi i^ja xk*
px moî nny 'ipD
c|f,3
nsi'y x^j ^x-itj'î'
f5iix
x?o^ rivxii
mS*ji .Dyi?
xî |XT^^xa
myjon
x^^tj*
NJe'pxi^ nxvi .'X3 "^

1
pno
x^x bx^ x^ ^1n lonx xonijnx^ td!5X
xi:!5X
np njx^
Dn!? !5nx D'l: UT'i
'u
x^no i^xl^
'pn nixfji nin^x ^^y
r\''p2 â
min^ d^ xd xhxidi naxjo^xi
'^y
XK*
niirn
n'^]}^
lixi^x f nro^x nri iDinx nn^ isxpi .nn"axy
d^'x
id
xrxnx!? -no
iî-in
nxic6xi nxynSx
x bx^ nm'in
nnâxy
t30
Wd^x
x^nyntj'-iijxln m.nLj^
vî '-13X
D'pn
^xpi .nx ijoxj
read xafiD.
--ipj
xni^jio 25
xnxDD iba^^t
^nny
xnjy
f>xpi
75
mam
1
NiD^K HNDB
HJD DSJS*
^D
nDf>n5o DSN^'Di DTyo^N
23Km
TJi |Kvm pxyDi
nns
n!)t
,TD n:n 'I^n
nn K^
nn
Don
-lopi
Dn^ n^xp
npQ
m32
|y
^xn
Ip'i
did:^x n^'
ii>y'
oh\
xnol
fiaxnl
x:3w^
'ix
nmxay
nnrxi
'^^y
nnxi
nxn
xiji
x'jn^x -ixnn n^nj^ f^xpo

ei-iyx in
x"'
xo:x n^x^j
^s
hi
^^^x
Mim 'o^h -^^y

isnj^x
-^
T13
mnri
p^xi^xT
.nnoan naiin xo
"i^xl3i
xd xn^s nnoxia nxn
npi
bxn
.^^^1
npb
xnfj nnb^^p |yi
''^^p nn-i'fia ^
onrryi
ini ^Dyf>x
xn's ^2X
'3X X' riôj^xai .h^2^
"bv
x^yjx^x 10
axin^x D3^ nyx
opo xnnnvi op: xnoyj
ijy:n no-ian
xo l^x n^x x^n^x^

|D ini
njxa xo pnni
cix
^xpi pnisxv^x 15
nnn^x xn^s D^h xo
huD 3V xim nxDJ^x
}x
oyjxi
xn^s xo nôxi naxi
ih xo'xn xnjo n^^n^xi xî^x h^2l rinv^x ^jxn >^y xn^s xrsa^
x^ xo -ixnpo '^x Di^y^jx
's
jxdjx^x nn |x^ inly^ riiixfjx niox dxj^k
DDino ixDJX^x phi '3D n^^x

7
nnsxi
'!>
iâ itDo nh^
pn n^^x
im HDD^x XTS DK'x XD xdIxi niH
li^nj
xin^s
;k"i!?n'^k
x'ni>N nxn ^b niîfjx 1:0m xnjy onons nbph xnii>niD |vy^x
noyon njxa xd
f'ya
3 ^^,^31
nn^xvo3 njo
xo^ x'jn^x
x'jn!?x îvx 's
pox
nisxl
ivpai xn^s
n^pj" inD
'I^S 'In
D'd:*!
ND11 Nnji nsiK'i nxD:i
omal nd p
^'^N ijy !> vivo 's 'jx^
mivn
i^xn '^x
x^jn^JK
n^si
n^j nj p::^N on^ ^xpi? N^jn^x D^yj jd if^xn
2 ij^
yiDDo Tjj^x axij |X3^ îx x^

ifjxl
nnjs
ris^niD
TD nJK
'^K Jlin IK
i'"i*1!3
DXDJxâ
DXDJx^x
D'b
C131
noxm
'D
np^3
njx noDJ
i^jxi
Dxinfjx
n3'x^D^X3 nis^x
r p
ab'.
xnijyj'
read riD^niO.
read n"J3.
.npia
ji53'
xî
nxnyn' mp' 20
ps -nmox yoj
'^
Dnn!>x ^no nn^x
ixvn^x
'e
I'^xn^x
riiaDiriD
read
f)3.
xh
n^^xn^x n^^sxiisx
ixjd ^ho xS^x ^yj xî i^xn
ob nosj n^xnsi
xnyD3x3 n^xl3i .pnijxn^xp
i>yin.
^xno
n:"3 i^xn
n3B>x XD1 fxnans^xi ôi^xi ^'d^x ddj ^no n^sxi^x
3x^301 nsSn
^53
|x -jijxl
riDDino n^n 'd D'ipn
^3 D'xn3ijx DBJxi>JiD i6)
read X031.
read DXDJ^XS- read nxJV.
25
^b^xi
read X"'33X^X.
read riDDino.
n'3i
pnx
read
74
n^DH^N Hnh
htip' n^'âijK
D3:Sk xnî^K
nvno' saly
pnjiijK ID
p n^Q Nî
TND
ini
"in
njiN
nin
'i>N
riiNn
î)N
'ji>Ni
KipN
i6^ yrân i6^ nijâ nix^n^x 's
dido n?
p^K
â ixa îi^s
'a
n^^N 'pb
'ijK
riJiyajD
ddj^n
rw'î
naonax xoa
r>3'
jmn^s
rrb nip nd fanî nxiD^Ni
ik î^N
'ip^N l^n
'^yx^ xaix ri^^py
nnn^Ni n"ynB>^x fnai'S
N^n nxnTâ
1'rn na rnnnna
^pB>
x^jni'X D'yj
n!)xn '^x fi^xn
Pi^x
xoa
^ha
moxa
ri^XD
p nam
-ina^x
xd
^B
mxyi
Dn-i!5X 'a
-|yiio
1
mp ^nxa
'a
pa 'a
ofji
x'jn^x
mxy
read nSxax.
nîvn
yba
2
-i^j
xnj ya-ix
'^x rirna
nxiDxa
nnixf'X -iix dxj^x ^bni i^xl nv xofja
rJJ^
xîn^x n'lvn
ia\p^
nn
riopja
xnâ jxa 20
xoa râna .xmoxa
încx^ fij-n 'f>yx^ fi^xn naix ri-iax^x |xi
mp^
15
s^^
.x'jn^x
nx xo
nD"p
i6 nox
|x xj-ial
.fiavi
xnniivn' jx
^^jx
tsxn^p 'in
od nS^x
p jxdjx^x Spj'
tv' |k
moy 'nnr IK
^x xnax^x -ixn ^^x nSpra
Tyo
xxi
norijni
.riJD '^ |a
-rriD '^n
D^ n-iax^x D^yj ^^x nroi x'jn^x nin D^yj
n!5X pjjijx rinxn |x
N'inix
jt<
îp ;o
n^ynî ptari ma^'i >3X'"i n^îi ^^y 't^'i lo
D'^y^K Dân^s rhha iin-Mp ^rha nn^pj ^jn |k '^x îp^N tkî
rrin 'a
xh ^^Dâ
nnn^ Doa^
pnîN^t* rnnp^x nsyi .DsSjf5Ni
js '^k Nof^yi
rinp
fi^^jsn-n
^jd nh
riptaxj^K rinp^x \ti ri^'isa^K
ns^n^x nxîiN^K
b^y
'a
n^mn^N
\ti
li'Xl â in^ n^'DioK:fx
'el's
nnojo aipj^x
n^^y ayvâ
'T
na jninnna D^n^x :hy
;d -lo^s r"oâ
nsj'i'N
pcra
Non^ya
ri^Dn^K"! n>^DSji5K
-i^rn
^^y D^pâ
DKâi^Nn
iiiiNa i>iiK
riiip
2Dn^3
nf^n^^x
nn fnnnna ^jd
"i'rn
fiîp
nasns^s
p nix
'ip
mn^N
m^s n^sl
omSs
Kjafj
h^so
kIji
rirata^x
ri-in^^K ri^nnyof'S rimnyf'N nid k'K' n{<tD-iQD!5X nKoiytaSx
N^
riiD fi^xn^N
^f)N
^b
DDi
nSsQN ndo
D^sf^Ni aynfjNi in^^N^
ai>pî KlJ^JKi Dijf^Ni nnK-i^N3 In^î
anx
^^^^
pi^x ^xd'
x
'x
3
}x
^'J'^^'^*
pox
ni)
read X'pB' XOXI Xl^yo XDX,
^xpî
ifâ
'^
omxyi
pjoo Dmf>N
nx
pa
'a
25
77
xmy
N^N
DHDHD
ciyi^
Nnjrm
xnjîcji
xnoioni
'l^x
DTX
nx D^n^x
.Njn^
xr!5y
n^'irani
nx3^x
n:xn3D
''S
^d
""
p2
"ix^^'x
^^yi
xo
""^y
ri^-:)^
'nn n^
xfj
njDyi?x
fi-iaa^xi
xiTpx xi?x
lisvi 1^
^pnxE**
|o
iia"
p
1
JX
x^n xd
.xnS'ya -12x3
ytopr
n-i3l
pJDX
read
12
p
xh
i^xl
\"i "i::>
1^1
^^y
nL*'j;
nnn
-[X^x^
di^c n^^w x^3jxi?x
p x:D^yn
xno i^xl
xjnsvn xjx
1^5X11
bhD nrnxirnn xnmfiD
^ys xdi
^d
Dx!?i'^xi -ips^xi
]''v::'i^ti
n^D
i^nx
p^^xi
'3D
dh xoa
Dnxiois
rixpDx^x
bîn^x
nnsx nnîs
xna
x':jx^x h^d
n^x
X"iL". 2
xdi
/dd n^^x
xitj'pan x^ noDnf5XD
pD
h'bha
npi)3^
huddi nini lo
ni)!)
)x i5
^f^x p^3>
nin^x
pro lo inQ mo^x xdxq .nsnt^x
rioDni
nyjyi -20 nxaf>x
i ntj'
jx ^^yi
i!?x1i xnnDK''
n^-'inxf'X
nn^îs
n^^x
3id n:ni
nn^jwsnm 'by ri^x^n^x!? i^xi natj'X xi ips^xi xjj^xi
riD^n^sa }*xm' d^
Dnix^mx
x:xid
non^xnxDD^xi
n^ -ik6x ix njo
xim
x'-jn^x
xnijxm xn^xvci
rijx^ 'yn
nî?x p^xî y^DJ
^j
xhd^xi
;d -i31:di ni^ysi
:)Vx
npa
)x n:;
nr^xunxD
x^
'jx yn
nx"'nf'xi niDfjxi nx^'i^xi x^'v^xi -ixnj^xi
njx nncDn
^xp qd
Wx
n!?
fip'î
ryi
xna^^pni
^q
Nnnxai xn^K'JD
xnyiii
x:nn x^ 'n^x -in*j6xi
nny
ij^
xnx:n:iD
x-iî
x^t^':J;1
D^yx .xdid i^xl
x^
'20
jx ^^yi
xnb
pavxi^x
naxnD ddho
xnî
NJDiy XD j"3ja .n^x
^f'yi
xnjiiao")
n!?
xni^nxn
.xmny
X0JX1 rip'^j^x
""jn
n^^x xjn^^x îx
^xp ip
f):
"it2"'n^
xmni
xm-iai
|*x^3^xi
D^yxi
;x "jx x"
IK'S
n^N^j
xn-np nbabi) xnevn
'izba i5nxi ^nj^x
D^ iK'^x
i6 xd nhnidj -inljdk^w i>VDbN nxivxi -iNnai?s
^^^<^ xvn'
b)is>
jd x:"i3i 20
'd5 Î^x jx ^^yi xnî ^n
^^x
;x
dhhxidx
'yn nbba
msnxn on ix
.\t
^t;'
mxayn
pJxnnD naxnvx
f)X^3 xnxnji x^^!?
^j:j'^xi
]^wSl2i
xdid i^xl
ona psix nxT xna
nxD^x
xd
^s
jx 2 d'ji
Di!?y^x "3
"i3l jy
xi? ^^y
n^sj^x^ 2>
dhd nnn^ja
nnpixD n..ix Dnnoyj
read DyP. 3 read nDy:^X.
76
mp ND
n"?
vha
mp
^no)
ivt mp' n^
xfjK p^nnî
nd vod'
-ivn^s rioNnas ,3'3-in^N
DXjijxD hj/dd i^xlai .|xi^n^n
nDoino
N":r Dxbi^K
nS^Nn^x nxivx^NT pyxiv^x nxivx ix ii?s^x riain ^no nyvi nyn

D^' -np' nh
p:j^x nnp
B'^XK^n^xi
ri^xn^x
.noi j
n!?x"i3i
i^Dn^xj pnr
'
xd
n^Nlai -n^xi cio^^ ri^Diba 'B'o yoo' -np> x^ "i^xlai
DJ2'?'?ii
jx 'hv
bx'
pijD'
-np' x^
x^ ddijiq n^xl: ^xl3i .nm^ji
-iip'
miDX ba {xmbx^
a^'i^x xî D'xna^xa Diy^x)
.Tmn^xnhnyD
nnpxta
i6\
xo
's
^xp 1x
^^y^JX
/m mxn
pis
^n?oa
lisxl
'jxi^
nijy^
x^
^3 ^jd
'JXT T-p' D^b 'nxl ^^x
xna
imn
rinpi
'
-1^x131
riDiD^D^x i^xiDi
.Pjviji
riJiB'DT
.îi
riiip
^^-x nni
rianm
fiailyi riniani rivisyi
yxijx
dk'Sx
xi?
li'N'i
'iD^
"i^xa
pxnx^x^ 1^x1
na:j'X
xoi
read }X
\V. 2
n^xlDi .x'nâ ônx 15
ao xnp^xi
xid x^ 'yni
nn
^âo^x
riroioni
^^y
b^xi pii^x
'ni
.jdji
{xi^x
a'ô
niip
nix yna
20
Dnnxji? -m^)
îjy
rimSjoijx
na^nia oxj^jx
nxi:'x
nxn^x nuni niyn^x nxivxi xnojj

nx->:x^x
'1
pyo hdidk^^x
nxivxi xhdjj 'hv n^xnaijx
read nQDino.
xnâ
vôbi^
d3xm nail nixm ixn
pnx
mox^x xoxi
my p
niipi
rimôi riSiom fiixiDi nix^n!5X
nân .f-yan xnvya ri^jnyo^xi ri^vnxSx

1
pisa D'n'
no^b^ x^yx^x
nhba x^x xn^xn^ x^ nrfiD
ry
riyioDo^x
ivd^x
'^y
'did
xna -pnn i6 yDD!?x
riixi-ii riaxf'Si sixain i)^prn
^D-ixai n:iii 'Diyi
nxivxi KHDiJ
D"y
Dxm^x
1^x131 .'jiJJXODXi navxi i*3xi lonxi niDXi
nxivx 1x nn tj
xd
npi .nnnp 'a

xi)
10
h n^xn nv xd^d
p'onon x^ {nDSDi?x fya i^xl nosi
riiipa ."i^xn
xvx^x
Diya yon npilo^x
xnh
axnj^x pDJ
njx
nx mx-i^ bin
-lijn jx
x^ iva^x
xna n-nn x^ dd^^x

\ni
xrx
Mp ^ba b'in iipn
xnnan nijx xnnpxD

riiip
inp> x^
dxidx!? ixjisx
pnob
x^yd n^xl pis xoa xyo
xuijxi ixiE^'x^x
fiDDiino
.xnmxnn
'in^x ^^x^^1
S]t3i5i3
'i^y
"ixinvxi
n^xl3i 25
Qxinfjx
juviixi
79
'^ nxriKi
'2D
n^b dvjn p^
ms
Dn:3D HD^
poj^x
xon
|o
^jn
pD ^ji
'l^x
ry n^j^N |x i^jnI ^JXfiD
nnxna
Dm pn^xvSx
xiay n^^x
j-ya îpa lisxi
nn
'iSx yxrDJ^JX niip rivxi^xai fjfiD^x
axnan x^x^n
nintj'i
'^y n3J
nxiB'i'x
xlxD fmsD^x
mn
nxyu^x
n^^y fnnxi HD^xi
XC1 xnn 72Df'xi
xir
xnnxnj
'oanSx i^xp
y^n x^
fliy x^
^^y
*ipi
'jt'
nxon
^2 ^y n^D
D^2in
2-in
fj^p
dx:^x risnpi Dnr^xi
ryi ^j
'-ix2i?x
xn^yj
moxi ônx^x
'd
nax^n 220
jxai
xmivn ^vno^
jxdjx^x
nj?o ^JiNjn
xnx
15
xponoxi Dxnixi yxiix
nx
d!?
xnn pin'
-ixji?x
ix
"nn x^l"x!5x
nyi i^xl ^jjxb'
yôji .xil'' i^jxI
x-ilj'
mxv
nxv
xnyvxva tj
xmnnxi xnyaxvxi xnm-yx im
20
xib'
b i^xi ^d ^"T
fnn^s oi
b mt'x
nf)x t22J
^531
'd nnL'^
W^D XD^V^X
Dy2-i^ rivp
^xpi .^nik'^
njo
)*y
^D 022^1 D^J^ d!' Xr22 ^Dy^l
no^y xc2 x^jn^x
nx x'Dnni
ijnx 25
xton ni"x Dy2"i'
n2vj pî n^ ^î^xd D2n'i ^ns^ n^r^^n 2vj |x nvxii 12 n'l^n D^2in
^"T
lo
i^xa pjn irx::' nô^n nôyon
!?TrD
nx x^nnon
puj'^
xoo njvnD nx-iDxa xinxi
pis
XD2 'na^D nxosi o^xy^x
nxDn
xdi xiî na Sxr
nnyntr
nnjxn
.n^^x ijy naipy
2'XVD^X ,12202 H^^X
")Ji3X
^yi^ 1x3
^cyx ^nx D^y^jx 'nn
mc'x yoj
^s
noxin 'pxn n^xr^ynoxi m^n
'^y
n^ xn^n'
n^j 'si
ysnj'i
-i^j
mxva xm^j
nya D^ns n^DZ nao ix d:jd
xn^nxjn xlx nxnijici^x
'^y
ixv npnnoni nisnx
d^
^nn xnc' i^jxI nx^fi xjt npD onti'^x nin
li^xls
ni^xa
il'-^k pî^
mcxixm mala
natj'x
Dnyipi
rijxn i^j^ x^^y:^"l x^:;x^x
n^jfji
'D xna-in^
ync':5X
i53x
noinx nnpi
^pxn i!5Xl2i .xino
nysjD
"i^xl
p Nno^y p
n:xn3D nxa^JN
-x-it'
n"-iBO^x riTiv^x riDxpx!? ixDJxf'x 's
Dji j*2nî
x-inxcj'
i^'wsl
noxb ixvd
xiî*
n^nxu)
x-ip^î
^t:x2^xi ixrinniixi -ni^xi ala^x ^xfiD
ntycni^x-Jiai.xi'no
Nm!?oynDNQ nxi'i^x yô:
mâ ana
nsnt;'
xf' riS^^j ^JwSvdi
ft3iN'33K^x
N^jn^x ixt ^d fnn -ik6x ndjni
j?o
I'j 'i?y
jKDjx^x
p:ri
nbn
i?
o^n'
nK3^K ixnvnps .Dmynp:) Dno^niin
Nm^yii xnnxnj
-i^j
xnn
-yn nî'N n^^n
'2n^x îp3 if'xl ^ys
itrx
moxn
D^xy^x
^Sy xo)
18
^xa^N f sn
nnmas
^Q
DDpni
yisD^x I'sm xijj^Ni p-i^x
nd^vSx fyn îpa
nîsNn livi i^nI ^q
xi^K
.nxnax^x
-s ipaijx Sa
Dnnonji DmK'i Dn^^jni nxon^x niox
n^!5x
lain
nlnn xsdq .x"j:x^x dxj^x n^x
eito^^
n^^x
XQIXI
rioîy 2 ^^ji -^^xin '3D
XDa xn:y
in
fjntj'x
x^
;nn!D'
pnv
.\n2'
xo
1^x131 .nS*nx
x^Ji
jv
p -in3X
^Q
xny:xv no3n
nn5?xîi
i^xn
xD-iD * xv'3
nxa^x nnh isr
ixn
's
'''
2nx^ icrx
p xsi xdi
it?'
in
xn3
nx
dÎj
nb
cxDix nynpn^ xnxnj
'^y xxiV3
ixo^x
nnsxa
n!? |xi
ona
Dmin^
'vn
jx
'^5
m:> tx
'r\::i^
'ip3 finxi
xn3^j?3i
nxiDx
1-
read
Docr^x
nxj-i3l
read
"11J.
XD
yv3j^
yD-
-,ij^s<
nxy
read
jx '^yi
X31J1.
b''?bii
33xi3^x
n-i*j
rinnxD^'X rnnx3i5X 20
}X3 1^ "1^x131 .n^^x 'hv
biin^x
jxvnf5X
du^x ôd
oiy
x^yxi 15
nv npa
npi
.fiyni
rinxn n^xjn 1x3
^XDyriDX Dsj^x inni xnonyi rix^n^x npa in d^^ niD^x jx
nnn
'3 'ip3 nx'îxi
xo^^ jXDT^x îD WxiriD^x ^Dy^xi n3^xi 3yn^x ^xvnx

-ixva
^^^^xi
'^yi
xnî
^xd^x ony ips^xi DDi^x
xin^x 'bv
lo
npiynpinxxs
^s
mp niyi ^'^î<3 nnnxsijx
XD
xd
xroai npi .dh^
n^^xi x^jn^x 'a ^l^x ^xix^x
n^jxyo
"ip
^Tvn dhd ^xidx^x
^d:x x>j-j^x nxn
'" ^xpi .n^DV
xob xon
xipsi^x lanix
nxjxnp^xi imt^^xi ^jd^x in^în naiy xo^ nxî^ nxî^xi
nno3ni
i^va
XDa ynnxT nrnxyo lani ao
onviiy^^ x^:n^x
ly
^ji
d^ddj hdid ^'T D'ôan^JX
Dn^ x^îns nonpno nul nn^ pan
fijnD if)x1 |xs
nâno x^x
p Dn^
rinix^x 3xpy
^s
pi
npnni
i2^x 'EiinxiD^Jxp
^nnnoo rvînn i^xl
rijiJt^'D fi-ias^x
noipn
n^^x
Sjk'
n^s
iînn
ips^xi xjj xjnnrx
^11^
Dn!>
no
-ina^xi
nmo
lyxtj' ^xpi .njxn
^D 3-ij;i>x
îx x^ ri^DJ^xai
rinxn
mon^Na ddj^x
'q
.^xo^x n-in3 ^xp i^xi xi n^ b'? dbj^x pnan
*'>xp npi
nxnf J 1^x1
nspix
piid^k
rxia^x ixyox
fnx^x ^4 n^rs pxi'X
read 13nJn\ * read
XJ'''3.
25
81
N-13J 'tno^
nt'DXT nD3i inaion |o nii*D -luv H'^k' nvn^ îsn
snî ni^Dî
inai
nnx on
K'viD
ij'NL?'
n^^'BN
nH
luv
pj-iD
nn njjr n-itj'y
nnx
DDjan
n'^B* NinK'
pnv nrn^ inv
'p:i it;"i
Nit3iT i?o
ora pK'
10NT
^31
'J1
]'\:n
u^xi^
n^jh
''?
''n^nj
^ss:'
nsj ipiDi
)pr
nr
snv
nn-ayn
nuiK-'na
nuvn^^t^
Ki^ty
pjpino
pxn aiy
tJ'n "inix
D'oysi pao u'xi niy iîpt' ^jdd

in^î
nniD
"IK'S
CDK'aK'
pxi
t^'^B'
nnux^
mbo
xt'^^nrn
^xnc""
nbotJ' 'xni
sjnyL'' ipr C'^x

1
delete
my
prnc' unoi) i^x
pQ Dmmat'
Dnt^y
uoD
pn
bx.
|pr
pn
am
aiT
vinx
vnnn
n^k-iotr "o
dxi "sn
bo isua
nno^^'D
nûid na
nvjynn Dvai
prn imx
li? t:'î
nmsan
i^pbo^D pxi
nxim
xint;'
nuv
^jd? n-ivn
x^t*
>d
einy trv Dipn
read pao irx.
xin
vnnn inx
n"'^B'
-ja
nnan
nvoyû' xin
nvT
'Dan n^D^n ix^ dxi nyiD
mix
'oan
a^'b 20
pc*iyi
nTnn
'jd^
x^x vnnn inx D^jan^
nn^
15
xin iko
oam^D^'n'T 'dx mic'D
bo Dnip
lo
pxi ijDtsD
i^
|n^î
^d
dn
i'db'
.'oi
ino
dx mina
iîpLj*
vb ^JJô pn>f irx p
x^
nmp
'X^bp'x:;' nnyj
udo
2
nviD::> lu:; nî'B'
mica
ij'^k
pjo na^nn
-)Dix
x^ U'xcy NinB> riv inB> 'ora
nâ-in
my iîp pxi mina in^î xtr^^ yn^K'
'Damô^n Diip Dn
mip mini
nn:;t;>
vsryot:'
'iîpi 2 -^^
nr'x
xha
idix ûn nx: ipia 'xa Dy^
D-wri
DX1
\y'ji2
p jpn inui mLâ ny^r
^mx ^pbDt^' pt^
^:'i'o aicj'i .n'-aitai
D^
TiD^n
bx
n-'biy
^jai?
n3t .tdb>
n!?
{nam n^
na
'pai-c'
nnvon
na^nn
n^dhj
^du k^^d
hk'vj i::*dn
d^j^h^ji N^:in^
b xntrn innû yi db' v^y xv'

noiD iu\'
nuitrna
pâs^
D''D::*a::'
iâx
nn\T loix 'nan v^y
nî'B'
'Dixmin^ 'mrjE^B'iroa
pi
vnnn inx
nr
ijpi
nny
innin n^ Dâin n^s n^vid u^n
k'êj'
|rn ni^N't:'
im
)d
n^vto
ja
-n^
NoyD
îsD^ y^jn NijT
'xm n^NK' nnv
iD'-Jsn
Npir
b ^bn nr pnoN Npn nuv n^û'
niivon
"3 n^^Ki
bx
Dipon >xni
hjb' niK'y t'^K'p i^'dni njsj'
-i3na a'lno irxK' ^d
nnx
p ^tsao
tmp
\-ii^c
mix
xî 25
namn^JD^pmiD
pao u^xi iinjibxi
n^c*
80
p ^nn na^na
Dx^
y-i
vnîtj'f'
i6'^
113^
p-'D
minn
p hd!?.!
dni
n^^t;'
n-iin by\
pô
yi
"i^
jnn 'U'y Sy
nTnn
nytoi
nsa
nîyfj
laiyn ^d
'i^'?
^"T
inv h-'^k* tixvix pi ."inra^ ma h^ iniijc^K'

p 'vn n^^x n" pa na mpn' nd^ xaixy tJJpn?^ nd^hd
onpni ^^^nni iît^m n'-noni nS'yio^
ni!5X "iôsn p i^N*"i
Noij^y '2D nhh 'ipno n^ |x

iNDJriDX") nxj'NJD
Nn^jxyoi
ynvi xnysvD
"pji
itrn
riJD piK'y
pnv
.rrriKJK'
nx p^mn
mi niDmayip
^y nijipa 'bv njnj

i!?SKi
lyn nnjo
vinx r^jiD Dyn pxi inn^â

-JD^ nyDC'j
n"2pn
i^xn
n^nn^:;'
in^Dm
''13 "
nmon nnon
y-i
nt2?a^D nonji
'ami Dnô^na 'Dan
n'i'B'
Sa b'xii n^n^x
yanr^
'yn
Dnan
nr
nino
ijok*
'"
"js^
D-on
nn
.'"^
na
nxT noan
n^^x p^sina mvjDi
nnâyn
n-'y-i
nnann
ni-i"i
-iiav n'bir
"ixn upr
xônj
pa-i
l^-\o'y
iK'y^t;'
oroyai
mo
mx
xi?x
naMn
up? xônj xî
read riJ^^X. 2 read ainx.
-ijoo
nnon
ijdb'
a-m Di^B'n 20
'JDan '^n
n't^xl
xn-iK*
t'xia onat' nx~i'
'jk'
n^xl
p yoix in
un pnxv^x
yac'h
-iB'y
njiotj6
iiav
^xp
on'tj'
na
xd
nî^y sip^
pi^jd^x
'2zh ir'? bîr:^ ô
ncj'y
']d)
Dn^D^na 'oan
ni^xt' niaiK'na irxoi n^nia xnai^m njj^ ant^^y
i'B' "i^y
naxôa
^m^K'
nvnb
15
nuan
pnâ
.n^^x XB' jx
"1
onâxo
ip">s"i
yn^î iian^ ynre^ ;n^^y nnvi
yacj* pjai
xn-'j^
nr h"t 'Dsn
pn T-oyon
^y dsib'i
a"^
vi^y lo
noixi pjn irxK'
nxj
abii^
mnx
n^yoô
a^^b
bo ism
n^n dxi D'DC'aK'
v^y kv^
xn^::' i''-iv fjxntf^
fl^vix pa xSr^x nal npi
n^jxla
nnion
^jd!?
^{f'tr
3n"ix xn^tj* i-ivi nîDeQK' ]n'2i6 ^xit''
bu
]n'b'\
nn^n 'ik 'nan
-nf'nj
una
t"i
dk*
iXB' oy XDLJ D^:2 D"oi nint2 d^jq
nnon
mina
n^n ah dki ^qh
p:n irKB> n^^tr na^nn
xvdji v!?y inyn nnmi miB'a
p Ipn "inâi |pT ix u-iart:' nnon â n

XD3
-innm xnnxTxJDi
t03 ^Nlp^^
rrpinpiai ^^t^n^D21 .T'Dyoai
na^nn^jD^
D'DysK' 3-iy iîp

5;x-ijj"
ps moy y) ar
x.T'K' y-\r\
3-iy i^Jip n\i i^j^DX
HDNi
-i"':i
ny noix 25
rai^f
^xnjr'
nnyj na
k'î
f>CN2^N^ i'nfNi alD^xi ntr'^N pb^ ]v '3D nTJns *]^n1 nnt'n not
'\)6ii)
'3D nS^N Jiy3 'Ik n^Nlai .nnat:''
kd
DspnjK^N "iSnId .nnaB'N noi
n'3d 'jjh
nj?n
riKvy^Ni I'D^Ki^N 10 DNpniNi'K ]i6 1^3
bnD
01
pxn
'-I3N
NJ^nj
]y
txnna^Ni
njî)
risvy Dip ^^y
"ips ib' ricpj
nnj }D )ns ik' njx )"3n
nx '3
N'pn kSi oi nuyinn ^3
DnxB'ini
ppxyD^X3 ;n3ny'
'ip
'3D n^^x
^xntj'îj
3r pofjxD^x
|x
iîpa
|x
fy3 xoxs .oxj^jx
IDinS
^"i^x
x!5i^s
fnx^x
nDsn^xl
'iba
nil
'i>y
i>xîx
nW
xnn"i3l npi ic'3^x

'Q '3D
x'jn^x
xn^Di
nx3^x
dd!5X '3d
xnnÛx xn3
nxoixp
nxoioo^x
ysxjo x.ts
^nii^
yx3D55X ^3X
m^jn^ ^^x1
Syj 1^x131 .Dxi^^jx
iiixjn^ dhxidIj
rhha xn^yj
nD'Syf'x
nxpxnn^x
-Dji?
lo
Dnysxjo
i'n?33
ySxiiD^x rusyni 'in^x
nx^n^x pxne^x ^3 'l^x
30in^ yQX3 xS'X
ciij^ji?
ix-i^'i
pî d^ ^"p )xa
xnnih3i
ris^xS
jy
finio^xi
'li'X
;o f -loisxi x3i!5X
nxm^x
yx3D^xi
isipiQ "IB* \ni
D'^j
ri^DJ^xi
.my ]M'V xî

n^jxl 'a
153 "IV
|ni
ah) Dn3 in3ny' Dnxiof* Nn'5i dhdn^xd pnoni> Dn^ xn-i
pbvsi"
iyct^>
i?i
|yi
n^^x xn^vj yx3D^x i^xl3i .on^nD
^d
15
X3t3x^x xoi'y
nyxin npi noipi pyia ^^y n^xn pâx xo3 nxvy )d ^^y xnp^D' ^Jj^x3
fixpi
mtyn n^n nx D33

n^m )3ni
01 rw^
i3ny'
3"i3^f' xf'i rip'îj^x
mo
npi .xhxk'joi
^nn
nof'
i'Xpi
avj?
"Ip3
J
Dn3l3
-'Ji
nri
n33D3
xnmfi3
}x îx x'
Wx ini
Dn3
xnxon
i^^^y
xnn
tl'D^X
^Hl
pjx '" -idx
nv npa .pnno'
na xi^x
mjj
%nQ 20
jo j'nriD'i
irvî^JXl 'D^"I '03nSxr.i>xpnpi
D3^
rnn3 hjd irunn 3n3^xi
xo n^y
nnnj
D'f'
x-i3 h:>r^^
'3
D^jxy^x ^s xn^ njixnnxi
nf5vr!5 ^'5
pniîy3 n"3pn
-intj'^x
D'yin ^ddc' ny3-ix
p
'd Wx iK'f'xS
i3ny'i n^vy
rixvy^x Dip^x 'hv xnpx^:x3
'n^^L^'^1 nîps
3y-ii 3-)n
xod
xî
xin
IX^J
read n>DJ^X31. 2 read DIDoi^X.
nnix Dni3 onx
\nxn^x
n:rD
p3lXD^x
n3
t6 lox'i
'^^3
Hiyn
^221:^
yisnni
npf
xitj'
'vxyoijxi
n^fjx
')2\
iK'n3 ^xpi
13T
DJIt'i'
25
Km
pnnio i^K ^3
^n31
xn-i
rr-cK'
f^'ip jo
ni^Np
ND m3T
|D 'yn
n^^N i^nn nnn^x
Ka^K2
ND-isn
NDiNy
NJ-'Ds
n^îi)Q3^
minn
n'oyDSi
jn^î
S^NiD^s TNn npD i^Nl
npa n^xl3 jND 'ISD
s^-'pno |N3 }Ki.3"n
îp3 '"i^îD
n^
|xi
^-iq 'ipa
n^s njj' } n^
nôyî
m^
riJD
na^^n n^-Si
îi ly
10
nb noi
iKon n^ nnntKi
niDT p^j^jd
^:ip'
n^^
pK p
p-ic-y
mpn ^1k 'I^jn
kjtb
^Sy J'Kini'K
x3nSk
i?"!
.'yn nhh N^^riD n^ |x
b nam mi'm 'K3T n^ b
^yoî nSnj
pikvin
ynvB' Nini Nnyxvs
nv NnQ
D^^n py
.01
N*pn
'bv V'Di'pii j^Kin
r\''bv
jrn n^j
nv npa
NDixy kd'hs xoisKy s^no
nb'^!^
nf>
n^
Dipoa "inx
"ixisK 2 n^^s ni?
|N Tins
N^''3"i "1'
'yn n^^JN n^ pa na onpn^ ko^
^cud
ins
^5"?
ni?
pnnoK
'ip3
xs^xi
nn^
nb'p is
.nK'yvxn"'pyT'îi'x
nxKni5x
'lay*
'fjx ni'i'X
Dif'X
xmpnDD I'i
xnjD
*j*
'i^
nsn:^x
*Q
xmpnDo
npl .n":xi2'B'
riam^JX nln Snx
xofsy^x
ri-'xa
npnnoo
|X3
^Jb
-1*3
n'3 *b
finis
iD"i
p pan |x îx
riatoa^x
d^^x
fjyxii
^yxj ]i6 n3ipy Di*yx
itdd *jyx xo^jt
nixsQ riMn^x
y''"Sn
)XDJX^x |x xnxj3f5j nf)x ^^xb^x nln
T-iK'^JX
yn
yn
y-i
it:yn xî
p xiS ns nps
xini nSip *1n
mx iîp ^J^03
read 'd^.
read ^X"'X.
inc^Sx nosn
njn^B
y-i
of^y^x
v'^'i''
20
wi n^^jxoDi mis
n-ii>(
xnô
x3nf)X nSxp
.nmo^Sna xn!5nx
xny^DJ nx^x nh pht njx hi 'yni '3n pSxii^x
|XD3x^x p^x3
pt3^B>
of'yf'x
xnyîs ri^^jxnn
xnyjon xh xmoînQ xn^nx tj nD3n^x
Kn3 nxna xt3
pinxs
npnnoD tj
^yj* ^ni'X ^3x1^5x3 ni^fiDi
's
x^
.njxDnxi nnon-in nxDs^x injji
*ipi
x-inL'
nxsQ
^yxa 25
-ik'^x 'ba
nisi' ix^ njj^x
p^x3
xi>
85
^
lytn
î6
n^03
3 13
Dxb
n^Kli sjonnDD
i^Klâ ^n^KV^Nf-ya
ma rD^Ni^Nlsi |NDnN!?Ni
Dim Kim 'yn
nnxt6
nsyi ^d
1,^3-, -,q
nsp
'3D njN
iD3n D^
^b"!
'^
'b
^n*
n!) "'
f'y3
^:n iôn ^3
^Np npi
b ncn3 ini"^ on!) -isn
id
D3sid
'3 T^sfj
i'y
d^^
3Nin^N
xim
^X3
NpnriDo
-ixn^
n'3Dn^n x^jn^x
rinJiN^N ^Di
'S
d^d3 ^^x
N^jn^jx
p ini
|X3
1^1
xpnnD
^3n3
'vxyijx
|X3
nxSn
cint'^x ^3\n^x
nmxiji
J
1"
nn
XTD
'^x
ix^xi
xn!?
pbi
read nxtsn, 2 read

np^
"IT-D
XJDnnDD X0X^3.
iisin. 10 delete xnâ.
HO
'yni
12.
IX
read n'^D.
1^
fy3 ^xpi .d^xiSn 15
riônha
|t23
îx
xjpai
|xi
xn^
1^.
HQ
read p^xi^X.
inS^
mp'
pnnD^
x^'t>
^-iSx p3ji5X3
xija
nnxi
"nn x^jn^x '^x
an n^^x
read
nxnx^xi xiyx^JX
n^xl
â nfjDsriD'
yoi^
|nn
nôn3
Dfjyfjs'S
xDisyfjN
|xi 3'3-in^xi
n^^x
nnx^x
n-xiyxi
pn^NV n33
pj3^x3 n^fiD |X3i x'pnxf'X
.xnxW ôyx
Daj^x
Df>
irjunn d^^'do unjK
|X3i D^yj^x
iSxl3 x^n^x ixi
^ys' }n
. . .
nipn^xi
nDXim n^xSyxi nnx^x xvpxa nnx
mp' x^
n^^d dnSs
nsy^xi
mxD
inrn^x
d^ x^vxy x^nxj xvpxj x^jn^x

n^jio }X3i D'^xi^x 3x-iy^f'
|X3
DNji?N
py
'3D n^^N pSi!) 10
Dip:>
shnId^xi rin^nv^K 3Nns^Ni n^în^N ps^5x^Ni ^ny^xi

{<p3!?xi
n^ntr' nî
|x ^^y
ni' 'hv
.1'
Ji
-yni '3n Sspi .inSnj
Njbr x^
nnn-i ^bv n''n NJnx^v '^y
'ip3
p SpnjK pa .D^3-in Toni
N^n^JS -INT
insert
pf>i
nov^xn
n^tin '3D n:x^
'o nâj ^spi
^3nji n^vyj in
pn^NV^Ni N'ijiN^N
1^
'3N N^
irnipnv ^y n^
Sip^
^p-,^
ipn nna'f'N nspy^^ N^nx Dn:s^ i^xlf>
n"i)i
1^x1 w-ialD .Dîy^ idn
'i5X
.Tnipnv din
i'spi
niJi5Ni h)i^hb
py Nin: iidd
laiyi
fsy
VB'Q
nav^xi
njxi)
ii)i
^t,
2,
îsn^Ni Dn^n-iDJ^N3 hd-o nni^^ po^si^N pbi -ym -an n5>^x |k
Dnîsj?
ns3^
mi
nryn no yv^'^
x^
D^yxi
nxiiiio^JX
nx\ni nâ
before
npn^
iS:y
''i'\T]}ii
tiicx
xn:)3Dxi
11D3
t'^xi*
read
DX.
add xt' XD.
read
20
84
bap JN3
nw^N
Dnpâ '2D
pâa
'^D
KHJDi
iD^m y^xD^xa
n^^JX 11X3^ ni)
n^nxa
n:x^
nov3
HDaj
ixt
x^jn^jx
nxpn3x^x3 -nx3^
'hv XK'3' IX "i3x 1^33 >^x
xi^3' i6\ "ips^JX xî
Dx
Tjao
innn
Q^
^B'^
^^jyi
'B*
DX
n:xi
'ji
^x
'ipi
'
nn:ir3p"i
-j^x
5 ijnjn Dtr dj
"iixi x-ir^x
.D3E*3"i
n^xl
mo^x nxi'
'ip3
between
>x
.-ids:!?
>n"'3n
I^X''
mab
.'"
'Ji
|d
^ 311;!
^\-\i^
nnx
DV3. ^ read
delete
nnX.
nmly
nio^x n'bv
nfj
2.
njx^ nf'Xis D^â
xh ma nxvy p
dx
ix
^
x!j 'jxi
pDX dx
^xpi
^fjy
DnnD03
xfj
.-Ji
20
m3N
i^'n
^:aiK'^
pnx |x jXDJxijx tx
nnoan n3n dx
read
DJ-
15
XK'fi'
nîon'a s !>nD
M'i idd i^t'n^
xdx
nvh
read --jnjn HI* DK'
nMH.
'3n^x
^5"!
p niJiS niD^x
Dcr d-ob>
yp-ip3
nyaê
rinx
n3
dxj i3xnx
and IDIO insert D3-J3.
4 read X3"nn i6) XDia.
nS-Sma
nxav^x nnn
â
"cja xk'X
xcn 113^
mxny nnn ]nm'h
xn:Di .Dmonni
^xpi .nmxn ^ n3C'n3 dio
n^^ d^^
xrn
Dx:i>x p-i3ny^"i 10
n-nx30^x ^^yi^xi
n^x D-y n^î ^xpi

'Ji "in-^r
;"VNy^x
3"in^ ix -ipaSx ix
rnin nx mvx dco D^^
p 'yn
Ti^v
xi>
m^
biip\ .Dsij
'nni?
yc^-io yna^ yK*"!
mx px |x
njo
'3D nx3^x"i n!?nD^x -]nni niîxyD^x^
B'^x "ino^
xd3-i jx3^ h^hdx^ n3ipy^x3 jx^jb
3xn
brDU)
D^m
pânn
x^^ xrooa .rioanisx
\''?'iipha îp>
1^5
xn^xv
mji n^xl ^s l^
dhdi^s cnDDJxa
^^jj?
â pn^xi'^x
'^>i
^'Kp
imao onysr^
xon^xinxn
yia^
nd
D:^'x-12
ri^^va
\pr6'z
^nm dh'jb^
'3D njx
VDpi
riywD^s
dnj ^nnj
"'
Txora pn^xy^x
una
Nm-invi Dnn^^xyo
î^y
ah DnDSJN
p nt2d
nôj
nbhii
p^*"i nnyxLJ
"ipD '3D nî>K ^>y
nna onsri
ijiin
2N3dk
pbti
snjDQ .n^^nins^s^x riosn^K
|t<
y^NtD^K
'VxyijK
Dn^
'^jy
mxay
nnosn nxnix^ n\n^N
Dn:^y3
"ip3
â
dsto
SKy^N
at^-if)
1J3D ri^xyo^N iiNnixi
on
'"i^N
nn^n
TINT
onp^s
pao npi pD^Ni^x
nioSy >d
ni-i -D inos^")
n^ b'p
oSn
nwna idoib' npa
.D^^KTi^
Dn:K
i-isni^
nôj. a
read
"ip3 25
n^JJiD.
read DJ. ^ read
87
Ml 'DID xna
'nba
^TJ
fiv''^::'îi
-|^NlDi .ris-iyci 3î Dnsi

1
nyn 'bn
"Q
j-niNsno iâi
ihn
x^ XD
-'
ixiD
|^^:^'x-l,1
b
x!?
nsnn!? nt^-y
.i^
jmnntayi pain' D'pnvn
pn
-|'nîr
.'ii'"i ':)X"'i
riyaxn^x n:xnnD xnp^xi^ nyx'o^x didj^x
xyoj
ôy!?xi
i'Xjn
*
x!?
1L*'
d^^x anb
DDî
'D
xnâ |X3 ix^
2Dn
"^y nxj-n!5x
xvn^
ny-ion
'dj
b nn^xipx fyn ps
nnxn
d\-i^x
n'nc
'^xn
x^ji
nx
nnt^ ^jx
^vn np jo n'Tin):
Dn2^XDo
'HD
nx^x
^xWa
xjo
D'x^njn
isax
ni^Dbn
nxna^wS
"ipn
ix3iixi5X
mo'^ x^x ixn^n:
n^)
pn!'^
ijân hk'd iTS ;x3 nfjx
ynm
i^x
ripnxv^x
Pixyix
n'^ron
v^y
Di^c*.!
^b'js
p^T dhnidi 3X'!?nsi
b''?p
xan Dîyn i^xp i^xlî

irDCJ nr
-in
x'^jx^î -Dnjo nnxi
'D
i^JXi
bx
D^yn
hpv 'n Dip
vnc' nanon
yrji
njioi .Dnnp2t:3
jy
xi5 j^y
nôx x^
xnn
lo
n px
irnî 'jtr nj-'Dt'n
niDns
x'
p'nnjD^x n-iDxix^
pH^xv^Jxi x'^jx^jx
ijôi?
Dnruxi
ii
nsnt'^x Disj^x xdxi -pnmijx imi ptaxi^x inx fi-n^x^x rnxyo^x
noDJ
mxm nx'pnxi nx'îxi nx'ajxi
'i^x ri'm^x
xnnajmxi
axn::^x
f runon |x p^jsn dî

P't:'
'no n^^x ijxy
pxbx^x ny^nxi nîi^x
nn
.IDT
uinni
1
-]::'nai
"ix^"i
tiD:^J
the
(n" n:;-lD
axix^x xn'a yajn
xmxnx
-^^^
"ipD
i^'nai
usual
reading
na-i Xip'l).
X3 i:^na ^xpi
mon
is
xi5
nyi
nx!?xn:Ss* 20
^pji p^ xnriwSia
Dnyîn
IÎ^L*'
2 read X1X"1D.3 read
'di
.nix xî ic^-n
^xn yapxi n!5nD oddxi fi^xn
" l"X3 ^xpi .Ji
ly
xî x^t:' xn'a -pn^ }x ^p'o^x
D'ytni D'V x'3:x^x îp^ pcajn' Dx^vi^x
nDi3' iDu'
ix-ii
-i':;nD
pnt:
^d xnx:"i3i
xmnij -n^ni xniv d^vxd n2x-inD^x
'D Tx^Jina
ntr^nn
njsa
pi rixvybx Dip^xi
nsnm nxTi^
p ^jv^fiijx ^j^^d^x 'd |XDJxi5X nn::'n
N^ n!?x xiii^x fi^xl^x iTxi^x3
'2 x'jiijx
px!?ix!?x
'd
pr-y xcySx
i:;':^^'
^xpi
oiix '2 n-iix!5X 'si 25

'2
D'y^MDn
laiDH in
DM^- ircad
D'lj'jxn
nt
rnL"i)X.
mni
86
xmoN ei^Ni'
Nn^n:i
KD3
mnp
Nn!>
n^HN^N^K
ismi
fsmns
aniDnpri rino iTs
xUnm
Di^jyf'Nn
p V"oi Nnjni
rijno^N â
d^î
''iba
nds ^pruna nnoxna nsi
n^pK* N?DNi nn^yo
pliNyD^N3
p inx
rirnD^s ^^^<
NnnN3
KB' |N ^^n '3D
anhpi''
''ba
jk
2x1x^x3
n^-'aofjaf'S
n"nx!>K^x nioxfiKa nDKrini fi^^niDSo^x nisayf'xa toinni n^"'jxnn^x

p-it"^ n^^bSxa
pn^ni n"Dnpi5 niixi^N pB':nDna n^JXDix^N fipND^x loni
nsiS)
ixnn^xi nn^xi jkjj^x nxi
nmi
jnax^JX
nax
ND n^xn nnmn
â ri^^^jo^x ri^xioijxa i^vni
DxnixSx f'mni
ly
no^xnSx
ri^xn^JX riixyo^JXi
nxaax^x
n-\w)tr\ jy
nriN"!
i6 ]'v x^njxi>x n^xplx iK'a afjp ^^y nni
n^ya
n^xn^fj
Dip3 Dip'
piv
fjyiai
njax ns'x
'i
"
lait:
nb'
-inn
no ^xpi
xf)i
."if>
.'Ji
ny-i
nyoD jlx xî nxi py i6
nano!)
nu'y
iJtr^
x!?
^y
^n
i^nîr D>nf)
n^j'y^
'D 1^x1 ^fiD 'a ^xpi .onx
iny-ii?
jxomijx 10
xd jnnxnSx
Tiyn
'jmjj-ii
D'n nîn I't^np nnn pB'^ 'd T^nxn nir 'd
VD'3 i^ri ^xpi
nu XT^y
rix'n^xn
''
i>xpi
x^ laab
D^Dinij
.'ji ^t^'^p
i-iMr D^^'atJ'cm ^xpi .mxiji n"2 D'3^n '3f>D h^jd iij ':y' i^ry
dn
nf>n '3-nn
HK'D
i3'2-i
nipf'x
ND3
1^
C!^
ri^'iB^x
'i>x
3f)3i
n^xn D^pnn
.DaS
3itoi
^jy^
niox'x
ini
npa
nijxi xid
D'afjnro
p TJiaa
-inira
-p ^nnji
mifjnpn"y2o
mvy
â n-pa
ycnn^ xix Dn: xp3' d^ .njx riD^y
3it3^
f'3
nrrnn
^pnvDi rpnn
]^î6 lisxi p-iiivn^
uS
xnro-i
Dm
.n^xH Dnoiyn pa
lyofj i'xpi
'ONT
iXDyxfjN n1n3
xn^
Dnana
^3 Dn^ naB'a
.Dnxtsn Dn^^y ^mpai
D^yifix
.oijiyb
jxi'xnaxpyi n-iaN;N 'a axijifjx
nxnî^n Dn!? D"y mifsa
Dvn3 ^ynvnh
iT^jy
ixp)
"I'^D^x n^'D^xi
'shi 1JX3
n3-ixni 1^ 3t5"
fjxpi
nox na
n^-'iD^'X
y\bphii
ri-i'n3
'
i5
nax nam
nx
nit'yij
jyjo^
nrna ySxio
03^:3
ôî
D3'o>
DV3i
fjxpi
'a fjxpi .nrn
m^ |yoi) !)xpi
.ni3xf5X
'nnxix3 Dinn
ni'n3 not n!5Nl3i
irin xnjo
''
p^nn
xp3
nay
.n^f'xf'x 3X"iyf5X
^^y
did3
.d^d' 25
nnnooi^x
xin
^hn ix
x^n
D'p^
N^ ID
*!'
^D
Kjzxna
yp^ i^
p eiii^N
k^jiî
nsiJ
fi^'nN^x^N Di^y^Ni ri^DiDNJ^x y^xnK>?i<3
^1n
pin
"in
N"D
axpy^Ni axin^N
'3D n^^x Dyjx xDDnN-iN:j'xi5S
nin
^Q
^:3f'N
^52
nbn:
wîp
ni?
nln
NJinp no aon pnxD^x

i6^
nnsiyo pn nsty^
NjnSix^ ri^DD^D^x noan^Ni
p niyxi ^jyo^jx 'In p fo:Ni dx^'s^x

^^y xjxid p nxjo^ni nn xr^y
K3N njdip np x:x
x:d3:n|c nDbaxna^N
^jy iTD NJtanjnoN kî
"3
riJiyD^s i>KDJ HK'Ni NJ3 natsh
'"
"ip3
"s
|wS
f^mN
n^^N
p-'Dinn
riMniis fianioi jNii-i^Ni nisjoi'X"!
njxid id nxjoi^yn
nom^xi
N"'jn^xi
;n^x
.njnm nyn vsd nonn

xoD n^^x pyn nxns^x ^dd
!?xjnj
an
.i>"VT
na^^xna x:y
^DVD
3Tn
|n' lo
THE COLUMBIA UNIVERSITY PRESS

Columbia University Oriental
Studies
Richard
Edited by
J.
H. Gottheil
VOL. L THE IRTPROVEMENT OF

QUALITIES. An Ethical Treatise
THE MORAL
of the Eleventh
Century by Solomon Ibn Gabirol.
Printed from an
unique Arabic manuscript, together with a translation
and an essay on the place of Gabirol

the development
Wise, Ph.D.
of Jewish
in
the history of
By Stephen S.
ix+117. Price, $1.25
Ethics.
8vo, cloth, pp.
net.
VOL.
PARODY IN JEWISH LITERATURE.
n.
Israel Davidson, Ph.D.
VOL.
8vo, cloth.
VOL.
+ 41.
Plates.
w^;.
SIDON.
IV.
8vo, cloth, pp. xi
Price, ;^2.50 net.
Study
in
Oriental
Frederick Carl Eiselen, Ph.D.
+ 172.
Price,
$i.SO
vii
CITY OF GAZA,
from the Earliest Times to the Present Day.

A.
By
History.
8vo, cloth, pp.
net.
A HISTORY OF THE
VOL. V.
tin
By
$2.75
OLD BABYLONIAN TEMPLE RECORDS.
IIL
By Robert Julius Lau, Ph.D.

89
Price,
Meyer, Ph.D.
8vo,
cloth,
pp.
By Marxiii
182.
Price, ;î.50 net.
VOL.
VI.
BUSTAN AL-UKUL, OR THE GARDEN
OF WISDOM.
By David Levine, Ph.D.
8vo, cloth.
Price, $2. SO net.
THE MACMILLAN COMPANY

Agents
66
FIFTH AVENUE,
NEW YORK CITY

Bustan Al Ukul

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Bustan Al Ukul

Uploaded by

Copyright:

Available Formats

^

Nathanael ben Fayyumi, 12tn

THE BUSTAN AL-UKUL

COLUMBIA UNIVERSITY ORIENTAL STUDIES

THE BUSTAN AL-UKUL

EDITED AND TRANSLATED FROM AN UNIQUE MANUSCRIPT IN THE LIBRARY OF COLUMBIA

THE COLUMBIA UNIVERSITY PRESS

By The Columbia University Press

up and electrotyped. Published, January,

on Jewish theology is 'The Garden of Wisdom" of Nathan'el

must be noted that in the use of the Hebrew alphabet

The letter "Gimel" without a point stands for the

to follow the practice

of this literature at our entire disposal.

The Yemenite Jews Prior To

favorable position of south-western Arabia for commercial pur-

poses must have

upon the attention

days of Solomon pushed their way even to

King Abu Kariba and

In 515 Abu Kariba was succeeded by his son

set forth as follows in the

Judaism brought about

were injured thereby.

Dhu Nuwas was

(521) but succeeded in re-establishing his

ever, he entangled himself in a new difficulty.

kingdom, and on its capitulation, in spite, it

Kaleb and three hundred and

Jewish Quarterly Reviczv,

vol. III., p. 624.

Dhu Nuwas endeavored

and the treasure,

hands of the enemy.

Again the Yemenite Jews appear upon the stage

The ensuing engagement terminated disastrously

with their brethern elsewhere in Arabia, they

refused to countenance the pretensions of Mohammed (575-632)

so heavily in the ensuing conflict that they were practically lost

Once more the curtain rises in 11 72 revealing a community

any faith other than Islam, he repeated

1122 and by Abdul

In his effort to obliterate the

Samuel ibn Abbas, who fulminated against his

rebellion might have gotten

beyond the stage

The Je-mish Encyclopedia, vol. IV., p. 553.

were " consoled, assured that they were being tried

Maimonides did not restrict his services to words. He turned

and Abrahams, Maimonides,

Nathanel and His Book

father of the rabbi to

Teman was none

other than the author of the Bustan

al-Ukul, Nathanel ben al-Fayyumi. The clue to this identity

the death of the famous poet and philosopher.

dear that Nathanel made the substitution consciously to bring

In the Iggereth Maimonides incidentally speaks of Nathanel

highly honored master and rabbi,

memory) bar Fayyumi."-

head of the Jewish community and at his death was succeeded

into the Jewish

not as a well-spring of science but merely for the confirmation

Shelomo Hakatan (Ibn Gebirol) and Yehudah Halewi,