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THE BUSTAN AL-UKUL
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COLUMBIA UNIVERSITY ORIENTAL STUDIES
Vou. VI.
THE BUSTAN AL-UKUL
By NATHANAEL IBN AL-FAYYUMI
EDITED AND TRANSLATED FROM AN UNIQUE MANU-
SCRIPT IN THE LIBRARY OF COLUMBIA
UNIVERSITY
BY
DAVID LEVINE, Ps. D.
Nem York
THE COLUMBIA UNIVERSITY PRESS
1908
All rights reserved
Copyright, 1907
By Tue CotumspiA UNIVERSITY PRESS
Set up and electrotyped. Published, January, 1908.
NOTE
Very little is known of the intellectual life of the Jews living
in Southern Arabia. A good deal of their literature has per-
ished, and their continuel struggles with poverty and oppression
have not been favorable to the developement of literary activity.
The only attempts we know of to produce a systematic treatise
on Jewish theology is “The Garden of Wisdom” of Nathan’el
al Fayyumi who lived in the twelfth century. Some years ago
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 lang-
uage, and makes it difficult to recognize forms in their unac-
customed 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.
It must be noted that in the use of the Hebrew alphabet
the scribe employs “Sade” for both Arabic ‘‘ Dad” and
vi NOTE
“Tha”. The letter “Gimel” without a point stands for the
Arabic “Jim”; the same letter with a point superimposed for
Arabic “Ghain”’. In order to accommodate the reader and
to follow the practice common in printed works of this char-
acter, the order has been reversed, the pointed “Gimel” re-
presenting “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. Broydé, who has put his excellent knowledge
of this literature at our entire disposal.
RICHARD GOTTHEIL.
TRANSLATOR’S INTRODUCTION
i
The Yemenite Jews Prior To 1175
Jews probably settled in Yemen in Biblical times. The
favorable position of south-western Arabia for commercial pur-
poses must have fairly thrust itself upon the attention of a
people who in the 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
that King Abu Kariba and all his people embraced Judaism
(500 C. E.). In 515 Abu Kariba was succeeded by his son
Yusuf, known usually as Dhu Nuwas, The fate of this king
and his realm is set forth as follows in the Jewish Encyclo-
paedia :
“His zeal for Judaism brought about his fall. Having
heard of the persecutions of the Jews by the Byzantine em-
perors he retaliated by putting to death some Byzantine mer-
chants 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 commer-
cial interests were injured thereby. Dhu Nuwas was defeated
(521) but succeeded in re-establishing his kingdom, Soon, how-
ever, he entangled himself in a new difficulty, He made war
against the Christian city Najran, in Yemen, which was a de-
pendency of his kingdom, and on its capitulation, in spite, it
is said, of his promise of immunity 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
their chief, Harith (Aretas) ibn Kaleb and three hundred and
forty chosen 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.
Jewish Quarterly Review, vol. IIL. p. 624.
Viii INTRODUCTION
Dhu Nuwas endeavored unsuccessfully to prevent its landing.
The ensuing engagement terminated disastrously for Dhu
Nuwas. His city of Zafora (Thafar), together with his queen
and the treasure, fell into the hands of the enemy, Preferring
death to capture, Dhu Nuwas rode into the sea and was
drowned.” }
Again the Yemenite Jews appear upon the stage of history,
when in common 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 1172 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 in Andalusia in 1148.
In his effort to obliterate the name of Israel he was aided by
a renegade Jew, Samuel ibn Abbas, who fulminated against his
brethern and their faith in a book written sometime between
1165 and 1172. The persecution was becoming acute when an
enthusiast proclaimed himself the precursor of the Messiah
about to appear in Yemen. The rebellion might have gotten
beyond the stage of incipency had not the luckless Elijah paid
for his zeal with his life. Moreover, thenceforth there was to
be 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 pre-
serve the ancient heritage of Israel? Providentially there 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
°’ The Jewish Encyclopedia, vol. IV., p. $53.
‘3. Graetz: Geschichte der Juden, vol. VI., 206 ff.
® Lichtenberg: Responsa of Rambam II., p. 7.
INTRODUCTION ix
his brethren 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
Maimonides did not restrict his services to words. He turned
his 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 con-
dition on the road to better things. In the daily Glorification
Prayer (Kaddish) the grateful Yemenites included a compli-
mentary allusion to Maimonides.”*
Yellin and Abrahams, Maimonides, p. 105.
ERRATA
p- v, 1. 3 continual; 1. 4 development; 1. 5 attempt; 1. 24 teems; p. xiii,
Pour FESO); (ps xv, 1. 33. the intensity ;>p. 2,'J.. 28 occupies: p. 3.) 2 intel-
ligencies ; 1. 27 sanctuary; p. 4, l. 23 correspond; p. 5, |. 28 matters; p. II,
]. 25 does not contain; p. 25,1. 11 Tiberias; p. 26, 1. 18 betrothal; p. 27, 1. 32
Shimoda ;)"p; 30, note 5, 1. 11 nineteen; p. 3%, 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, I. 30 Is six hundred; p. 41, 1. 30 of
whom ; Il. 32 following; p. 42, 1. 20 its extreme side; p. 44, 1. 8 logicians;
Dpe475.)- kr prescience :p))52,,1.-23) reveres = p: 53, L.toveschews,; ps9, I 14
Shekhinah; 1. 15 through; |. 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. 1g compre-
hend; p. 81, note 1 wrestled; Esau; p. 89, 1. 33 embellishment; p. go, l. 36
abandons; p. gI, |. 23 regardless; p. g2, |. 22 upon; p. 96, 1. 15 but the eyes
of the unbelievers; p. 104, l. 36 judgments; p. 106, |. 4 father; p. 107, l. g
unto the name; 1. 11 Law; p. 10g, 1. 15 al-Lat; 1]. 20 directed; p. 110, 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.
x INTRODUCTION
II
Nathanel and His Book
The father of the rabbi to whom Maimonides addressed the
Iggereth Teman was none 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
of the poem 622 + 461 — 14 = 1069, evidently falling in the life-
time of Ibn Gebirol. Nathanel quotes that “Ishmael slew and
devastated for five hundred and fifty-nine years.” This would
set the date as 622-+ 559 — 161165, almost a century after
the death of the famous poet and philosopher. Hence it is
clear 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—“the highly honored master and rabbi,
Nathanel (of blessed memory) bar Fayyumi.”*
Since the “ Bustan” was written in 1165 and the Iggereth in
1172 our author must have died within seven years after the
composition of his work. He probably lived in Sana’a as the
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.
The sources of the Bustan may, for convenience, be divided
into the Jewish and the non-Jewish.
After the fashion of many mediaeval Jewish writers on
philosophical and ethical subjects, Nathanel resorts to the Bible
1
Bustan, p. 7%.
? Lichtenberg: Responsa of Rambam II., p. 1.
\
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,
Saadiah’s al-Amanat and Bachya’s Hoboth Hallebaboth. There
is no evidence to prove that Nathanel even knew of Ibn Gebi-
rol’s Fons Vitae or Joseph ibn Zaddik’s Olam Katan, The
resemblances are due to the fact that all three authors had re-
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 weak-
ness 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 introduc-
tion to Jewish theology, a “ compendium for our youth and for
any of our brethren into whose hand it may fall.”* He there-
fore 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 Breth-
ren. 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 re-
ceived it to lead a perfectly rational, aimful, and, therefore, free
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.
1 For this practice of Mediaeval Jewish ethical and philosophical
writers cf. Bacher’s Bibeleregese der Religionsp'uilosophen vor Maimunt.
2 Ibn Zaddik, Moses ibn Ezra and Bachya did likewise: Doctor, /bn
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
treatises. For details see Brockelmann, Geschichte der Arabischen Lite-
ratur, i. pp. 2173 et seq.
* ) Bustan, py 2
xil INTRODUCTION
III
The Yemenite Jews in the Days of Nathanel
The political condition of the Yemenite Jews at this time
was far from pleasant. The yoke of the Islamic rulers lay
heavily upon them, and unceasingly did they yearn for the ad-
vent of that scion of David who was to chastise their oppres-
sors 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 “Bus-
tan,” 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 diffusion 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,
otherwise it escapes us.” The spirit of this education was
thus in harmony with that of our own times. Under brighter
political and social conditions the splendor of Jewish achieve-
ments in Moorish Spain might have been rivalled by that in
South-western Arabia. But the sun of the Andalusian Jews
failed to rise for their brethren of Yemen, |
Some of the elements of their general education may be
inferred from Nathanel’s exhortation that we consider what
+ Bastan, p. 67. *. Bustan, p. 50. * Bustan, p. 30.
INTRODUCTION Xiii
God has vouchsafed unto man in the way of knowledge, enabl-
ing him to “evolve writing, the reading of books, the composi-
tion of verses, polite literature and commentaries, the cultiva-
tion of letter-writing and eloquence, and the study of history
according to years, genealogies, dynasties, and the conjunction
of the planets.” The statement of Maimonides in his epistle
to the Jews of Lunel that the Jews of Yemen knew “little of
the Talmud, being acquainted only with the Agadic exposi-
tion,” * is borne out by the general tenor of the Bustan when-
ever reference is made to the Talmud. These people were not
of the type of Rashi (1040-1150) for whom Judaism as repre-
sented by the Bible and the Talmud was the all in all; nor of
the type of Maimonides who would examine and interpret his
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 Mid-
rashim, the ceremonials of the faith, a few Jewish philosophical
works, the writings of poets and ascetics, and the elements
noted above, the higher education of the Yemenite Jew con-
sisted in a thorough knowledge of the Encyclopaedia and the
application of this knowledge to daily conduct and to the under-
standing of the “mysteries ” contained in the Scriptures. He
sought to realize clearly that God, the One, must be uncon-
ditionally isolated in order to obtain an ultimate unity of all
distinctions and antitheses, in which, therefore, 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 One emanated the Universal
Reason which is the final source of all existents, celestial and
terrestial. From 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. From the Universal Soul there
also emanated primal matter, and from it in turn secondary or
‘* Bustan, p. 47.
Graetz: Geschichte III., p. 492.
xiv INTRODUCTION
tri-dimensional matter, i. e. Body. Then successively, one from
the other, appeared nature—sub-lunary and transient—the four
elements, and lastly things or products. This streaming forth of
the emanations was off-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 All-soul. The aspiration of the human
soul appeared to be to find its way back to this source. The
world, as it was then understood, offered ample testimony to
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
also of the qualities of plant life. The noblest species of the
plants is the palm which shares certain qualities with animal
forms of life: the pollen of the male fertilizes the female, other-
wise no fruit will be produced; and when the head is lopped
off, the tree dies. Likewise in the animal kingdom there 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
genus, the angels. This species consists of the prophets and
their disciples. These disciples are the learned and the wise—
the noblest of men. In this world they are angels potentially ;
and when God translates them to the Glorious Dwelling they
become angels in actuality. This Glorious Dwelling is the All-
Soul. Thus man mounted the heavens, carried thither upon
the wings of the Arabic doctrine of evolution, “This doctrine
hardly differs from the Darwinian except in not recognizing the
struggle for life as an agent in the process; the older theory
putting instead of this the natural desire of all things to return
to their sources.”?
In imparting knowledge, a careful distinction was made be-
tween the exoteric and the esoteric. The latter was reserved
exclusively for the select few esteemed worthy of it and capable
Jl
’ Davidson, p. 448.
INTRODUCTION XV
of grasping it. These constituted the class known as “the
learned, the heirs of the prophets, This designation—* the
heirs of the prophets ”—had profound significance for the
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
originally taught by the prophets of old. Unfortunately, this
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 Aristo-
bulus. Philo Judaeus (20 B. C. 4o C. E.) and Josephus
(37-95),2, Yehudah Halevi* Maimonides* and Abarbanel> were
of those who voiced this view in later times. Many Christian
and Mohammedan authors did likewise. Prominent among the
last were the Ihwan as Safa. Ibn Roshd (Averroes, 1126-1198),
a contempary of Nathanel, is explict on this subject in his
“ Destruction of the Destruction” (Tahafut al-tahafut).® Thus
the Yemenite Jew was taught to look with pride upon the
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
by the side of lamentations over the loss of the old, jubilation
over the reappearance, the renascence,, of their ancient intel-
lectual possessions. They were raising up the fallen booth of
their wisdom. This belief was an inspiration, intensity of which
can be approximately appreciated by considering the contribu-
1 Talmud, Gittin 60b.
2 Contra Apion, Bk I, ch. 22. ® Kusari I, 63; Il, 66.
: Dalalat I, ch., LX XII. 5 Commentary, Gen. x. I.
Munk, Le Guide des Egares, vol. I, p. 332, note 3.
Xvi INTRODUCTION
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 results of their activity were far reaching. Europe was
stifling in the 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
in another atmosphere. It required but time, and philosophy
won the right to stand side by side with Church doctrine: “In
the realm of grace the Church is supreme; in the realm of
nature, Aristotle.”* 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 as-
serted their God-given right to think and to believe indepen-
dently of the dogmatic accumulations of centuries. Thus was
prepared a royal road over which the world journeyed into the
Reformation, the Renaissance, and the modern distinction be-
tween Church and State with all that implies. Mankind has
not as yet fully appreciated the role played by the Mediaeval
Jew.
Though the geographical location of the Yemenite Jews
robbed them of the privilege of exercising as great an influence
as their more favored Western brethren, history must recognize
them also as heroes in the struggle for the world’s emancipa-
tion.
D. Kaufmann: Die Sinne, p. 3 ff.
2 Summa T*eologia I, Qu. I, 8
INTRODUCTION
In the name of Him “who imparts knowledge unto man”.*
“The secret of the Lord is with those that fear him.” ?
In the name of God, the merciful and compassionate, do I
begin. By His words am I led aright, His ordinances will |
follow—God thy Gracious Helper! Praised be God, yea the
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, de-
clared a Unity, Unequalled, Everlasting; who “beareth not nor
was He born”; the Absolute Unity, the One in eternity; who
emanateth souls, originateth forms, createth and produceth
the bodies. Great are His benevolence, honor and might. He
is free from limitations, acting at will. His are the celestiai
sphere, wisdom and power, decreeing and disposing, laudation
and eulogy, beneficence and munificence, dominion and perpetu-
ity, majesty and grandeur, creation and empire, uniqueness, and
omnipotence. He is the Living One who dieth not; the Eter-
nal by virtue of His eternity; the Permanent because of His
Permanence; the Divine Creator through His Supreme power,
potent to do whatsoever He wishes. Nothing is like unto
Him; He created all things out ot nothing. Unto him we can-
not apply definition, attribute spatiality or quality. He has no
throne that would imply place nor a footstool that would imply
sitting. He cannot be described as rising up or sitting down,
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 adora-
tion. He does not enter or go out, descend or ascend. He is
far beyond the reach of the human intellect, transcending ap-
prehension, conception, and even conjecture. His essence is
indescribable and cannot be grasped by means of the attributes.
SER ES OK ClV 2105) ES. eV a Sura CIT, 3:
2 THE GARDEN OF WISDOM
He is exalted even beyond the sublimity and the greatness
ascribed to Him by the philosophers, as the prophet, peace
be with Him, praised Him and said in his outburst of praise:
“Tet them bless Thy glorious Name—Thy Name be exalted
above all blessing and praise!”»* And now to proceed.
The first creation of God was the Universal Intellect—the
origin of life, the fountain of blessings, the well-spring of hap-
piness. It is the source of emanations—the spheres, the ele-
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 any-
thing and not through anything. He simply willed that it
should be, and it issued forth a perfect intelligence, under-
standing its essence, which was charged with all His creations
and thus became the maker of everything made and the bearer
of everything borne. It was in a state of rest because of its
perfection and completeness, but began to bestir itself out of
thanksgiving for the blessings it had received at the hands of
its Creator. The Universal Intellect is referred to by the Holy
Scriptures in the passage, “The Lord created me in the begin-
ing of His way, before His works of old—in the remote past,
the beginning; ere there were any depths I was brought forth;
when he established the heavens, I was there.” ? Considering
its essence the intellect ascertained that the qualities that dis-
tinguished it must be discarded from the essence of the Creator;
it was nevertheless filled with unbounded joy in discovering in
it the universal blessing, the divine perpetuity and the eternal
life it contained and the exalted place it occpies in the scheme
of its Creator—sanctified be His names! Therefore Holy Writ
saith, “I was by him as a master workman, His daily delight
at all times, rejoicing before Him.”* Its exuberant joy and
happiness caused an overflow, and thus there emanated from
it the Universal Soul.
To Neh yxees,
Proverbs VIII, 22, 23, 24, 27.
* The exclamation, “Sanctified be His Names!” is Islamic. For the
ninety-nine names of God see Hughes’ Dictionary of Mohammedanism,
article “ God.”
* Proverbs VIII, 30.
THE GARDEN OF WISDOM 3
Some of the learned hold that the Intellect sent forth from
itself into the world abstract intellegences, arranged in nine de-
grees corresponding to the nine numbers which complete the
set of single numbers. These intelligences, together with the
first creation, complete the decade from which the whole world
—the upper and the lower—is derived. They find the con-
firmation of this theory in the doctrine, “With ten utterances
the world was created;”? and “upon ten words the world
stands.” As for the sages, they had an authentic tradition ?
to the effect 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
sanctuary,’* as they explained in the Talmud saying, the
proof thereof can be found in Scripture: “Whence do we
know that the Torah was created before the world? From the
passage, “The Lord created me in the beginning of His way,
before his works of old.”5 Whence the garden of Eden?
From the passage, ‘And the Lord God planted a garden in Eden
of old?® Whence Gehinnom? From the passage, ‘For a
Topheth is prepared of old”? Whence the throne of glory?
From the passage, ‘Before the mountains were brought forth
Thou didst turn man to the dust and didst say, ‘Repent O son
of man.’® Whence the name of the Messiah? From the pas-
sage, ‘Before the existence of the sun his name was Yinnon.”
Whence the place of the sanctuary? From the passage. ‘A
glorious high throne from the beginning is the place of our
sanctity.’ 2° Some of the learned add thereto the characteis
of the alphabet,” declaring that these were originated before
the world of changeable things, inasmuch as every rational
being needs them in discourse and in uttering the praise of
God. The proof thereof is derived from the passage, “In the
1 Pirke Aboth V, 1.
*\ The expression “authentic” indicates Islamic influence. The
Mohammedan doctors of the law reduced the study of the authenticity
of traditions to a science.
*. It is significant that the Jews never propounded the doctrine that
the Torah is eternal. It is believed that the Mutazilites derived their
doctrine of the creation of the Koran from the Jews. Cf. Schreiner’s
“Der Kalam in der Juedischen Literatur,” p. 4.
* Pesachim 542. =< Prey,. VIL, 22: © *) Gea: 51, &
TAS! MR BF SP FES, 2 SO es. OTL, 17.
© Jeremiah XVII, 12; Pesachim 54a. % Pirke Aboth V, 9.
4 THE GARDEN OF WISDOM
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 light.”* Both opinions are plausible. The
proofs of these things are the ten utterances, since they bal-
ance that degree numerically in this world; for these utterances
were only in instants and each one of them comprised a thing
created by 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,
‘Let the firmament be,* etc.; and God said, ‘Let the waters
be gathered ;’* and God said, ‘Let the earth bring forth herbs ;’°
and God said, ‘Let there be luminaries,’* etc.; and God said,
‘Let the waters bring forth abundantly; and God said, ‘Let
the earth bring forth,’* etc.; and God said, ‘Let us make man,”
etc.; and God said, ‘Behold I have given,’?® etc.; and God
said, ‘It is not good for man to be alone,’ and according
to others the verse and God said untothem: Be fruitful and
multiply.’ These ten utterances correspond to the ten numbers
which are formed in man who is a microcosm with ten members,
We 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
the Universal Soul to two, and so forth. According to the
Sages Divine Wisdom is used in the Torah as a metonymy for
the Universal Intellect which is the first creation, and Garden
and Eden for the Universal Soul, which is next to it. It is
the mansion of the rewarded, the partial souls emanated from
it 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.1* In it were carved all the forms of
that subtle world, whence they came to this coarse world by
* Gen, I. 1. * Genz I, 3. > Gen. I, 6. *Tdem 9. * idem It.
* idem 14. T idem 20. 5 idem 24. ° idem 26. * idem 20.
* idem 18. * idem 28.
* We read in Naturanschauung und Naturphilosophie, p. 49; “The
celestial bodies are neither heavy nor light since they maintain their rel-
ative positions.”
THE GARDEN OF WISDOM 5
the power of the 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
their density, their lightnesandtheir rareness,so that they are all
inter-related, manifesting the wisdom of their Creator and prov-
ing that it was He that made them by his perfect wisdom and that
theyare notself-created.Tothis theScriptures refer in the passage,
“How great are Thy works, O Lord, in wisdom hast thou made
them all!’? And again, “The Lord founded the earth in
wisdom, established 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 fol-
lows 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 Unity of God; that there is
no God besides Him.
The second chapter shows that man is a microcosm, cor-
responding 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 treats of repentace, attentiveness to the
work of God,humility in His presence, and other subjects,
like continence, submission, and the preéminence of the learned
and godly in this world and in the next.
The fifth 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
world; the evidence of His wisdom in a!l creatures small and
great; the divine provision for the nourishment of all creatures;
the loveliness of death; and the like.
1 The study of the pure form—the ‘orm apart from matter, the eter-
nal substance which unlike other substances suffers no change—was a part
of theological science. Cf. Propaedeutik, p. 24; Naturanschauung, p. 109.
According to Anthropologie, p. 39, the angels are forms abstracted from
matter.
res cAt 8 Proverbs III, 19.
6 THE GARDEN OF WISDOM
The sixth chapter treats of the excellencies of the Messiah
—may he come speedily!—and the salvation of Israel—God
hasten it;—and disproves the abrogation of the law with a
sufficient number of arguments philosophic, theological and
traditional, in Hebrew and Arabic.
The seventh chapter mentions the Future World—the After
Dwelling—that it is the end, that to it belongs Paradise, i. e.,
life and eternity, and shows that the Creator keeps all evil from
His creatures,
THE GARDEN OF WISDOM.
CHAPDER: 1:
Concerning the declaration of God’s unity, and that there
is no God besides Him, amongst the first and amongst the last,
in the heights or in the depths, according to the Scriptural
words, “ For who is God save the Lord, and who is a Rock
besides our God?”! Or as the philosopher expressed it,
“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 God strengthen both of us with
His spirit!—that this gate is the foundation of the sciences,
of religious practices, sects, and religious beliefs; it is their
key, their summit, their pole star.2 Through it true religious
belief is distinguished from polytheism, religious practice is per-
fected and faith made firm. The service of God becomes com-
plete, unmarred 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
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
ae eps ey Mi a2. * Compare Weltseele, p. 98.
* According to Propaedeutik, p. 74, all bodies are embraced in either
of two worlds: the world of the spheres or the world of the four ele-
ments, the latter being the world of genesis and decay. The first was
called “the high world” and the second “the low world.” “High” was
applied to what lay near the all-surrounding sphere, “low,” to what is
near the centre of the earth.
8 THE GARDEN OF WISDOM
thing to create itself, to originate its own essence.’ For 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 Crea-
tor 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.’
t 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 is universal. Since things, then, always
were as we find them now—not having left the beaten path or
shifted their characteristics or in anywise changed from what
they were in the earliest time— we know, and know with cer-
tainty, that they are creations, originated, governed and con-
trolled, and that besides them there is One who originated them,
who 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.
Since it is clear that the world has a Creator and Maker
other than itself, we set about to ascertain whether this Creator
is One or many. We-find that things, when viewed with refer-
ence 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
of causes, and that is the first creation that the Creator—great
should be His praise !—has produced by His will and design not
in time nor in place, not through anything or in anything, accord-
ing to the prefatory remarks in the beginning of this book.
* Bachya, Hoboth hal Lebaboth, Ch. I, Sect. 5.
Refers to the action of the sun’s heat upon snow and ice.
Bachya, ch. I, Sect. 7.
THE GARDEN OF WISDOM 9
He was the Originator, the Cause of causes, the Creator, One
and Single. He is too transcendent to be placed in the cate-
gory of cause and effect, or qualified with such epithets as “ pro-
ducing” and ‘“‘ sending out emanations.”
Since universal necessity establishes the existence of the
Creator—praise to His Glory!—seeing that things could not
possibly have created themselves—it is made clear to us by
the most convincing proof that the world not only has a Creator,
but that He is one in essence and not more than one, for
reason cannot grasp unity as less than one and not as more,’
Among the proofs of the unity of the Divine essence is the
argument of the opposition of desires in two beings: either one
of them may wish what the other does not.’ If the wishes of
both are in perfect accord then the essence is, beyond a doubt,
single. But in case of disagreement, it would be utterly im-
possible for two or more to create this world according to
their differing desires, since it is perfect in its creation and
firm in its construction.” It contains many things contrary
and in opposition, but all of them are perfect through the divine
wisdom and handiwork, through the sublime unity of its Creator
and Author, its Governor and Maker, And its Creator—May
His Names be sanctified !—is One in His essence, but not the
unity which we grasp; wise in essence but not with the wisdom
of mortal; living, existing, eternal, permanent, perpetual. His
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, wis-
dom, and perpetuity, since the original source of everything is
His essence and He is the Living One alone, He transcends
the attributes applied to things originated and created, such
as first and last, substance and accident, coarseness and fineness.
He cannot be compared to them or they to Him, for how can
2 Bachya, ch. I, Sect. 7; Propaedeutik, pp. 5 and 6.
“® Cf. Sura, 22. Had there been in the heavens or on earth gods be-
sides Allah both (heavens and earth) would have surely gone to ruin.
* Bachya, ch. I, Sect. 7; Naturanschauung, p. 163. This is the first
proof of the Mutakallimun: Dalalat, vol. ii, ch. LXXV.
* Mutazilitic.
10 THE GARDEN OF WISDOM
the creature be compared to the Creator, the thing originated
to its Originator, God is exalted far above all. We shall make
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,
as for instance, “And thou shalt know to-day and reflect in
thy heart that the Eternal is 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 tes-
tify that He is one in His essence, free from all attributes,
nothing can compare to Him: “ Unto whom will ye compare
Me and I shall be similar to him? saith the Holy One;’’*
“Unto whom will ye liken God, and what image will ye compare
unto Him?’”* “ Unto whom will ye liken Me and make Me
equal, and compare Me and we shall be similar?’” and many
such.
The theologians have composed a number of books on that
subject. 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 glori-
ous, exalted, excellent, and enduring beyond the reach of
description and qualification.” He imparts knowledge to
the learned, righteousness to the righteous, power to the
powerful, wisdom to the wise, being the Cause 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-
4 Deut: IV, 39: 7 -Idem, V1,.4. «* ‘idem, XSEXII,730; .* ‘Isaiah;
ML, os) © Idem XL18:) © cidem XDI, Ge vil osurasil 286, . qe sade
Amanat val-Itikadat, p. III. ° God is here referred to as the creator
of the Universal Reason.
THE GARDEN OF WISDOM It
verse and knows what is concealed.. He precedes all things
originated and shall be after all terminations, manifest, secret
and concealed. His knowledge extends over all things, and
He is the Hearer, the Wise, the Kind, the Mighty, the Benign
and the Merciful. Such is His power, such His will. Truly
tongues are too dumb to describe Him, souls too feeble to
praise Him, In this strain did a pious man commune: “O
God, Thou art exalted beyond expression! Only anthro-
popsychically’ canst Thou be conceived by those who call
upon Thee. Impossible is it to address Thee in any other way.
Seek we to imagine Thee suffering change—we are void and
bewildered. Hesitating to declare Thee either active or motion-
less the mind is at a standstill, Verily the path between nega-
tion and affirmation inspires fear.” Praised be the Cause of
existing things! They are divided into excellent intellects,
subtle souls and bodies light and heavy. These are expressed
by primitive nouns, denominatives, adjectives and nouns quali-
fied by adjectives. God, however is too exalted to have His
essence fall under any one of these divisions or that imagination
should reach Him or that the understanding should comprehend
Him. For how can the creature conceive its Creator or the
invention its 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
does contain Him and epithet cannot characterize Him. The
essence of his unity is such that it does not presuppose con-
tingency, neither is it open to the least suspicion thereof, since
the Majestic One is beyond the description of those who de-
scribe 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 affairs will I
entrust to Him, according to the words of His saint, “ Loving
1 The usual translation of the Arabic term employed is “anthro-
pomorphic.” The meaning of the term in the quotation is “anthropo-
psychic” which is the proper term to apply to the human concept of
God. Cf. The Duke of Argyll’s “ The Philosophy of Belief,” p. 249.
12 THE GARDEN OF WISDOM
kindness shall encompass hin 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 nil,
This chapter shows that man is a microcosm and_ the
noblest existent under the sphere of the moon:
They say that “since man was the last thing created and
with him God’s work was complete, it follows as a necessity
of the divine wisdum 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.’”
We shall carefully consider man with respect to all those
characteristics, circumstantial and essential, which in the eyes
1 Ps, XXXII, 10. ? Prov. XXII, 19,
* Logik und Psychologie, p. 19. The idea that man is a microcosm
is very old. It was voiced in one form or another by Anaximenes, Plato,
Aristotle, the Stoics and the Neo-platonists. Through the last it came to
the Arabs and was presented systematically by the Ihwan as-Safa. Cf.
Doctor’s Philosophie des Joseph ibn Zaddik, p. 19, on the microcosm in
Jewish literature cf. Frankel’s Monatsscrift, vol. Ill, p. 159 #. and 197f.
also Guttmann's Philosophie Gebriol’s, p. 117, note 3.
* The terms genesis and decay go back to Aristotle. When the
form that is assumed by a thing is superior to the one cast off, the pro-
cess is called genesis; if inferior, decay. The study of genesis and
decay was the mediaeval substitute for chemistry. Cf. Naturanschauung
und Naturphilosophie, p. 62.
Be TS: PV LU, 0-0)
THE GARDEN OF WISDOM 13
of the philosophers make him a microcosm, We must there-
fore take into consideration and reflect upon all his qualities—
the corporeal and the spiritual, the external and the internal—
that we may appreciate the greatness of his Creator and Author
—may 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, correspond-
ing to the one. We note further that he is composed of two
substances, a subtle spirit and a coarse body: corresponding
to the two. His body has length, breadth, and depth: cor-
responding to the three.“ Similarly, the soul has three faculties.
The first, the faculty of sensation and appetite, located in the
liver, resembles the 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
spirits of angels.* Corresponding to the fours which are in
the world, are the four 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
is moist-cold, corresponding to the nature of water. The nature
of the spleen is dry-cold, corresponding to the nature of the
* Compare Anthropologie, p. 46. The Ihwan explain that God made
the human 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.
7 Job. XIX, 26. * Weltseele, pp. 1 and 16; Anthropologie, p. 41.
* Propaedeutik, p. 25.
The jinns are wicked, corrupt souls, which formerly had bodies and
then discarded them. They are ignorant and unpurified. 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. Propaedeuttk,
p. 72.
The angels are souls entrusted with the maintenance of the world.
They were originally 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-
pologie, p. 8 °" Idem, p. 4; Propaedeuttk, p. 4.
14 THE GARDEN OF WISDOM
earth. Corresponding to five are his five senses: hearing,
seeing, smelling, tasting, and feeling.” Corresponding to the
six are his six surfaces: right and left, front and rear, above
and below.’ Corresponding to the seven are the seven aper-
tures in his head: the ears, the eyes, the nostrils and the
mouth, Corresponding the eight are his eight powers: attrac-
tion, retention digestion, rejection, growth, change, pro-
creation, 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,
and the testicles.
A 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!
—for they were like the heavens and the earth. Just as the
earth receives what comes from the heavens so the pious Aaron
learnt what Moses communicated to him, according to the pas-
sage, “See I have made thee a god unto Pharaoh, and Aaron
thy brother shall be thy prophet. And thou shalt speak,”
etc. The correspondence is extended to the two tablets, for
their origin was earthly and their inscription Heavenly’; to
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
the unity of things originated, which is only metaphorical
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-
* Propaedeutik, p. 2. The old classification of the five senses was
not native to the Jews but reached them through 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.
2 Anthropologie, p. 4. *Idem, p. 13; Weltseele, p. 21. * Anthropologie,
p. 4. Exodus vii, 1 and 2. ° Exodus xxxii, 16.
®* Cf. Sura Li, 40: “And of everything we have created pairs that
haply ye may reflect.”
THE GARDEN OF WISDOM 15
cate of Him is that He is the Creator, the Single, and the One;
human speech is utterly at a loss how to express the thought in
more subtle terms.
Of those things which God placed in pairs and in opposition
we instance life and death, riches and poverty, light and dark-
ness, 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 re-
leased, trust and fear, peace and war, the difficult and the easy,
erief and joy, substances and accidents, sickness and health,
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.*
Likewise, He made man’s aggregate qualities consist of
many sets of contraries. We have counted one hundred and
forty such qualities which we shall proceed to mention:
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 injustice.
humility and pride,
loyalty and disloyalty,
1 Weltseele, p. 2; Logik und Psychologie, p. 2.
16 THE GARDEN por 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 praiseworthiness,
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,
fidelity 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,
THE GARDEN OF WISDOM 17
equity and iniquity,
licentiousness and asceticism,
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.
Thus, man’s qualities, good and bad, are altogether one hun-
dred 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
and his parents.” He corresponds to the three divisions of
time: the past, the present and the future; and to period, place
and moment; to the three patriarchs—Abraham, Isaac and
Jacob. 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-.
dle class, 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:
they are inscribed as meritorious; and if guilty, they are in--
scribed as guilty.2, To correspond to the priests, Levites and’
laymen. To correspond to the Torah, the Prophets and the
Hagiographa. To correspond to the two extremities of the
world and the axis thereof.2 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 (?)
cf. Masudi’s Meadows of Gold, p. 81, note.
* The Kedushah or sanctification refers to the proclamation of God
as thrice holy. Is. vi, 3.
18 THE GARDEN OF WISDOM
to the three kinds of science: theology, the science of bodies
and chronology, the last named consisting of the past, the
present and the future.*
And similarly the four, Men are of four kinds: one is dis-
tinguished for knowledge but not for good works; 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
are four kinds of men whose states and conditions are clearly
evident. One man enjoys this world but not the after-world;
another has no position in this world, but there looms up be-
fore him a future world to which God causes him to take his
flight; a third acquires both, he is happy in this world and in
the other; and 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
and Capricorn, at regular intervals of time.© Time has four
divisions: day, week, month and year. The winds are four: the
west wind, the east wind, the north wind and the south wind.®
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 propaedeu-
tical, natural and theological: Weltseele, p. 2. Propaedeutical science
includes the science of numbers and their computation, astronomy and
music.
?Vayikra Rabbah, parsha 30, sect. 12.
°Cf. Logik und Psychologie, pp. 133 and 134. *Propaedeutik, p. 4.
* Propaedeutik, pp. 57 and 59; Pesachim 94b.
*Propaedeutik, p. 4.
7 Propaedeutik, p. 3; Logik und Psychologie, p. 30; Weltseele, p. 2.
The Arabs have no word to express a number over a thousand. They
therefore express a million as a thousand times a thousand, and so on
with any larger number. In order to avoid mistakes they indicate at
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 GARDEN OF WISDOM 19
low has neither odor nor taste.’ Men are likewise of four
orders: the pious man who begets a pious child, of whom it is
said, “In the place of thy fathers shall be thy children 7. he
pious man who begets a wicked child, of whom it is said, | Let
thistles grow instead of wheat;’* the wicked man who begets
a righteous child, of whom it is said, “ instead of the hedge shall
grow up the fir tree;”’* and finally, the wicked man who begets a
wicked child, of whom it is said, “ From the wicked shall go
forth wickedness.’ Likewise there are four kinds of par-
don: the four kinds of known atonement. The kinds of obedi-
ence are four; and the kinds of sin four. The banned things
are of four kinds and occur in innumerable cases: the impure
thing that makes impure; that which makes impure that which
was not impure; the impure which does not make impure;
and that which neither makes impure nor is impure. The clas-
sification by four holds good also in the case of “ yibbom sj
and “halizah,” Thanksgiving offering oil, frankincense, obla-
tion, and the first born for an inheritance and for the priest.
And likewise 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 ether.°
Likewise, 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
minerals. Nutrition and growth are characteristics which he
shares with vegetable life. Sensation and motion are char-
acteristics which he shares with animal life. His angelic char-
acteristics are adoration and eternal life, for when he truly
serves God he does not die.?. Likewise the divisions of phil-
osophy are four: first, the disciplinary and propaedeutical ; sec-
ond, natural science and anatomy; third, logic; fourth, the-
ology.? Likewise God, when creating the world called into
existence four simple things, which are the basis of all composi-
?Vayikra Rabbah, parasha 30, sect. 12. * Psalm V7
*Job XXXI, 4o. ‘Is. LV, 13. "I,Samuel XXIV, 14; Yoma 86a.
*Weltseele, p. 128. ™Naturanschauung,p. 193. °Propaedeutik, p. 2.
20 THE GARDEN OF WISDOM
tions. These four simples are fire, air, water and earth. Their
compounds are 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
blood, the phlegm, and the two biles.? Their commixture
gives rise to heat, moisture, cold and dryness, The learned
have written medical works dealing with the use of aromatic
roots. Their explanations are extensive and involve a science
that is well nigh limitless. Corresponding to these humours
are the four sources of the soul’s defects. They are the origin
of very severe, tenacious diseases which yield to treatment
far less readily than bodily ailments, unless one resorts to the
medicinal aromatic roots described by the prophets—God bless
them. 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
shameful doings.* When souls thus succumb, their excellence
vanishes, their splendor is obscured, their vision is darkened and
their burdens scarcely tolerable—from such a fate may God
in His mercy save us! Were we to proceed to enumerate the
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
and do not inherit;’® Four qualities mark those who give
charity; 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
understand. Then there are the four agencies in the redemp-
tion of Israel from Egypt; the four “malchioth,” which cor-
respond to them; the four great beasts which the pious Daniel
saw issuing out of the sea and which God caused our ancestor
Abraham to see over against the dreadful intense darkness
which fell upon him.? The sages have put in the same category
2 Anthropologie, p. 50; Naturanschauung, p. 14T.
* Anthropologie, p. 49; Logik, p._ 106.
*For the philosophers as physicians for the soul refer to Dugat’s
Histoire des Philosophes Musulmans, p. 236. Probably refers to al-
gazali’s Munkid. * Anthropologie, p. 103. °Baba Bathra,Ch. VIII, I.
Pirke Aboth, V, 16." Pirke Aboth, V, 17. ° B’rachoth, 54a. Dans Vil, Gs:
THE GARDEN OF WISDOM aI
‘inflammation, bright spot, scab and a swelling; the four
streams‘ Gihon, Pishon, Hidekel and Euphrates ;’? and “ants,
conies, locusts and spiders.”* Likewise, the wicked suffer a
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 punish-
ment: an overflowing rain, hailstones, fire and brimstone.°
There are moreover, the four terrible penalties: the sword,
pestilence, famine and wild beasts.6 The chariots are four,’
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 day
The zodiacal signs are also of four kinds: three are of the
nature of fire, three of air, three of water, and three of earth.®
Water is of four kinds: water that ascends from the earth to
the atmosphere is the origin of rain; water that descends from
the atmosphere to the earth is the falling 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,
“He gathers together the waters of the sea in a heap.’?°
Vegetation is of four kinds: the nutritive and the medicinal,
e. g., wheat, barley, and the like; the nutritive and non-medi-
cinal, e. g., sugar, oils, and the like ; medicinal and non-nutritive,
aromatic roots among the dry grasses; and non-medicinal and
non-nutritive, as thorns and the like.
Similarly, the five planets correspond to the five fifths of
the Law;" the five possessions which the Holy One—Blessed
be He!—especially appropriated to Himself in His universe ;”
and the five services which occur on the Fast Day of Atone-
ment.1® Similarly the five senses which are in man; and the
1Leviticus XIII, 2. *Genesis II, 11, 13 and 14.
SP rovay MON 24-25)) 1 PsiX 1, 16:
SEzekiel XXXVIII, 22. °Tdem XIV, 21.
*Zechariah VI, 1-8. *Idem II, 3.
° Propaedeutik, p. 49. Ps. XXX, 7.
1 The Five Books of Moses. ™Pirke Aboth, VI, to.
Kol Nidrei, Shaharith, Mussaph, Minha and Neila.
22 THE GARDEN OF WISDOM
five celestial provinces.t. And in five, the figure five, as also
twenty-five, always preserves itself throughout its self multi-
plication, and irregardless of the size of the product, does not
increase.”
Similarly, the six corresponds to the following: the six sides
of the world;* the six colors which God created in the world,
viz.: white, black, red, green, yellow and blue ;* the six orders
of the Mishna; and the six orders of the Tosephta; the six
zodiacal signs which appear eternally above the earth and the
six concealed eternally under the earth; and the six south
stars 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 like-
wise six Openings in our bodies on the right side and six on
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 zodiac
among the five planets. The portion assigned to each planet is called
the province of that planet since it denotes the part of the sign where
that planet exercises its full influence.” De Slane, Proleg II, 221, note
1; III 154, note 4. Does alhudud al’aluviat mean God, Universal Reason,
Universal Soul, Nature and Things? Dieterici’s Theologie, p. IX. There
are five fundamental principles of Islam, five imamsandthe most eminent
of the prophets were five. For the last named Cf. Weltseele, p. 172. The
five chief figures mentioned by Euclid are the tetragon, cube, octahedron,
icasahedron and dodecahedron. Propaedeutik, p. 3.
*The Ihwan point out that if we regard one as the point, two as the
line, three as the surface and four as the cube, then five is the sphere.
If it be multiplied by itself ever so often the multiplicand persists: thus
5 X 5 =25; 25 X 25 = 625; 625 X 625 = 390,625, etc. Cf. Propaedeutik, p. 8.
* North, east, south, west, up and down. Anthropologie, p. 4.
* Anthropologie, p. 26.
*Propaedeutik, p. 47, has it that six of the constellations are north.
*Idem, p. 91. *™Gen. I. ‘Isaiah VI, 2. *Naturanschauung, p. 154.
THE GARDEN OF WISDOM 23
is completely religious. But when one’s religion falls short
of that it utterly fails him. The seven finds its application to
man in the following particulars: the soul has seven spiritual
powers and the body seven corporeal powers. The corporeal
are attraction, retention, digestion, rejection, growth, increase
and imagination.t The soul’s seven spiritual powers are: hear-
ing, seeing, smelling, tasting, touching, speaking and _ intel-
ligence.?, They correspond 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
Pisces; to the planet Mars the signs Aries and Scorpion; to
Venus the signs 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.4 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
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.7 The
brain supplies the speech which thou employest and the ideas
* Anthropologie, p. 48. Vayikra Rabbah, parsha 29, sect. 11.
? Anthropologie, p. 48. *Propaedeutik, p. 50; Anthropologie, p. 48.
“Idem, p. 49. ‘Idem, p. 49. °Compare Die Sinne, p. 85.
" Anthropologie, p. 48.
24 THE GARDEN OF WISDOM
which are expressed through speech with its eight and twenty
consonants, just as the sun supplies the light 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 ;? Like-
wise, on earth there are seven climates* and eight and twenty
regions. Furthermore, the importance of seven in the estima-
tion of God is 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
these sciencs through divine grace. Likewise, He made the
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 post-
ponements indicated by the ancient sages and their intimate
associates of blessed memory. We have found that the
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 if,
please God.?. Therein are great reward for all and complete
religious practice—God controls success in His mercy! Like-
wise, God appointed seven shepherds to preside over His people
1 Anthropologie, p. 49; Propaedeutik, p. 131. 7Idem, p. 62.
"Idem, 92-99; 191-199. * Anthropologie, p. 72.
° Propaedeutik, p. 46. ‘Idem, 92-99; 191-199.
™This table does not appear in our manuscript.
THE GARDEN OF WISDOM 25
Israel; and Enoch was the seventh after Adam.? The il-
lustrious master Moses ben Amram—peace be uopn him!—
was the seventh after Abraham,—the order being Abraham,
Isaac, Jacob, Levi, Kehath, Amram, with Moses as the seventh,
Likewise, Otsem was the sixth, and David the seventh son.’
We further find in the Talmudic narratives that every tribe in
Israel gave birth to seven-month children. Similarly the
wildernesses are seven: the wilderness of Sinai, Zin, 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
occur seven expressions for heaven in the Bible: r’kia, ilon,
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.6 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 deliver-
ance was through the interpretation thereof, as thou knowest.®
Balaam prepared seven altars..° Upon the menorah were
seven sockets.1t 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. II. °Tdem.
“Hagigah 12b; Aboth d’Rabbi Nathan, ch. 37; Midrash Thillim,
Ps. GxXiv.
* Aboth d’Rabbi Nathan, ch. 37; Shir Hashirim Rabbah, parsha 6.
*Gen. VII, 2. "Levit. VIII, 23.
*Baba Bathra 17a. The passage refers to Abraham, Isaac, Jacob, Moses,
Aaron, Miriam and Joseph.
°Gen. XLI. “Numbers XXIII. “Exodus XXV, 37.
26 THE GARDEN OF WISDOM
the redemption since it is the seventh month from Tishri. In
most of the sacrifices there were seven lambs of the first year.*
And likewise there are seven characteristics of a boorish man
and seven of a wise man,? and seven kinds of punishment
come into the world for seven kinds of important transgres-
sions. Likewise, God ordained that the Children of Israel
should count seven weeks and at the expiration thereof make a
pilgrimage to the Temple: that is the Pilgrimage of Weeks.*
He permitted them to keep their Hebrew slaves and hand-
maids in service for six years, but these were to be set free in
the seventh.’ He ordained that they should count years seven
times seven, i. e., forty-nine years; then landed property should
be free and return to its original possessors in the fiftieta
year. He enjoined them to plough and sow their fields six
years, but during the seventh year the ground is to lie fallow.®
He 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.!? There are thus many passages mentioning seven and
its excellence. In treating the theory of religion as extensively
as possible we shall recall in what respect that number is com-
plete and wherein consists its pre-eminence, please God. When
we reach the chapter dealing with the consideration of all that
God has created, and especially the section treating of the
seven stars and the twelve constellations, we shall enter into the
easily intelligible aspects of the subject as far as our limited
1Levit, XXIII, 18. ?Pirke Aboth V, ro. "Idem V, 11.
“Deut. XIV, 9. *%Exod. XXI, 2 and 6. *Levit. XXV, 2-7.
Dis. CXIX, 164 * Prov; X XVI, 25. “Jobe v; aa
2 Prov. XXIV, 16. “Gen. IV, 15. ™*Numbers XI, 16.
THE GARDEN OF WISDOM 27
knowledge permits, please God, Above every knowing being
is the Omniscient, Mighty, Exalted One! Of Him we ask the
blessing of grace and guidance in all matters religious and
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
referred to them. As for the foundation of this world thou
seest that there are seven stars in as many spheres and twelve
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
in respect to language, sects and doctrines but not in respect
to these days, for they cannot increase or diminish. Likewise,
the twelve months persist through all times without cessation.
Their increase or diminution would involve the destruction of
universal harmony and the entire reversal of things, for there
would be no stability since seven is the most faultless of the
numbers: The same applies to the twelve. Thus there are
the prescribed prayers wherewith we approach the King of
Kings, make our necessities known to Him, ask of Him
that which 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
twelve.
Much about seven and twelve that we regard as fundamental
is concealed from the mass of the common people, but is clear
to the noble and the wise. Instance the three portions of the
Law, which it is incumbent upon us to read every day twice
before the nineteen blessings are read: “Sh’ma,” “ V’haya im
sh’amo’a” and “ Vayomer.”* In the whole thereof are nine-
teen sections, after taking away one of them, which is repeated,
viz.: the passage commencing, “ U’chethabtem.” It resembles
the passages with which the Torah begins and ends, as we shall
point out in the fifth chapter of this book. Therein we have
2 Propaedeutik, pp. 7, 8 and 69. Deut. VI, 4-9; Deut. XI, 13-21;
Numbers XV, 37-41.
28 THE GARDEN OF WISDOM
mentioned that instance and additional ones relating to the
seven and the twelve. But one which we have not mentioned
is the passage at the end of the Torah. It is the last composed
by the pious and illustrious Moses—peace be upon him !—* O
the happiness of Israel,” ete. 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
“thidroch” the last. These sentences contain nineteen words.
All of these things are 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
us Success!
We can cite many Scriptural sections whose length is regu-
lated according to the seven and the twelve. Thus the first
song, from “vayosha”’ to “hashem yimloch,” numbers nineteen
verses.2. The same applies to the verses with which the noble
Jacob blessed his children from Reuben to Joseph ;* the total
number of verses is nineteen. He left off with Joseph and Ben-
jamin. In recognition of their rank he honored them on that
occasion with another set of verses. And likewise the verses
in the blessing of the illustrious prince Moses number nine-
teen.t These verses extend down to the sentence beginning,
“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 add-
ing thereto the eleven books of the Hagiographa we have nine-
teen. Had we wished to deal exhaustively with the Prophetical
and Hagiographical passages constructed on the principle of
Deut. XXXIII, 290. *ExodusXV. ‘*Gen. XLIX. ‘Deut. XXXIII.
THE GARDEN OF WISDOM 29
nineteen we could have done so. This brief treatment of the
subject is 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
shall explain to thee. Now, the chief of the Arabs’ came to
them only on account of these parts. He bound them to men-
tion four words whose separate parts come under the seven and
twelve in Arabic orthography. Only those versed in this sub-
ject grasp it, but as for the ignorant they are aware neither of
it nor its meaning. The Arabs were told, “There is no God
but Allah”? To this declaration they added Mohammed’s
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 per-
son of intelligence would have heeded him. It means, however,
that after a man believes in God, he should do what is proper,
—that which God had commanded before this prophet came to
his people. For if it meant that one might go about stealing,
killing, adulterizing,—in a word, committing deeds displeasing
to God—and by 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
an inner meaning involved in its orthography. Their Book
indicates therewith the science of the seven and the twelve which
are the fount and the fundament of all created entities. When a
man clearly realizes the intent of the formula and acknowledges
God’s unity and transcendence he becomes worthy of admission
to Paradise, worthy to attain eternal happiness. In noting the
distinguishing feature of these words, we find that the number
of the letters “La il(a)h ila All(a)h” is twelve, and the number of
the syllables seven; all in all nineteen, This result is due to the
fact that “la” 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 THE GARDEN OF WISDOM
“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 com-
mon. Aside from this consideration we surely would not men-
tion 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.t| One commentator explains that as
an allusion to their religion, and holdsthat the seven cor-
responds to the twelve syllabtes, and the twelve to the twelve
letters of the formula of faith.= Some claim that the seven
las reference to the Sabbath day which is the seventh. Thus,
much is mentioned by the learned with regard to the pre-
eminence 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
ips XVIII; +32)" Ps. ‘CKLYV,3.°* Ps: CXELVIG, 4 + * Sura, LRT, So:
®The sura reads: “And what shall make thee understand what
hell is? It leaveth not anything unconsumed, neither doth it suffer any-
thing to escape. It scorcheth men’s flesh: over the same are nineteen
angels appointed. We have none but angels to preside over the hell-fire;
and we have expressed the number of them only for an occasion of
discord to the unbelievers.” The Ihwan explain that these verses refer
to the passage of the seven planets through the twelve constellations:
Anthropologie, p. 143. Nathanel appears to regard the nineteen as an
allusion to the Mohammedan formula of faith with its seven syllables
and twelve letters. Beidhawi, vol. II, p. 360, says: “The nineteen refers
to ninteen angels or nineteen kinds of angels. The special reason for
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 Gehinnom has seven degrees. Six of these
are for the kinds of infidels. Each kind is punished for neglecting belief
in the faith, the confession of faith and the practice of the religion with
a certain kind of punishment which fits it, and over each kind an angel
or kind of angel presides. One degree is for believers who sinned. They
are punished 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 hours he has committed
a sin whose penalty is one of these kinds of punishment the zahaniyat
or hell-angels take charge of it.”
°The Thwan (Naturanschauung, p. 211; Weltseele, p. 173) claim that
the spine has 28 vetebrae. According to the Talmud (Oholoth, Ch, I,
mishna 8) the spine has eighteen vertebrae.
THE GARDEN OF WISDOM 31
its proper place in the fifth chapter,—please God, for from Him
is 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 whom they are
allied, number fifteen.* Fifteen is half the Ineffable Name,
and with it God created the world: “For with ‘fifteen’ the
Eternai formed the world’,® and according to the passage,
“When God created them.”® Do not read b’hibbor’am but
b’he b’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 in number, viz.: Noah and his wife, his three
sons and their three wives.*
As for the nine, we find that the body of man is built up of
nine substances; hair, nail, skin, flesh, fat, blood, marrow, bone
and nerves.® 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 some wonderful characteristics of the
nine primary numbers.’? They are the ancient Hindoo char-
acters from which is 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. 7Ps. XXXIII, 6. Bereeshith Rabbah, parsha 12, sect. 10.
*Gen. VIII, 16. ° Anthropologie, p. 4.
* Propaedeutik, p. 47. ™ Anthropologie, p. 72.
*The Arabs express the zero by a dot and do not consider it a num-
ber. In Spranger’s Masudi’s “ Meadows of Gold,’ p. 157, we are told
that the wise men of the Barahman or Indian ruler invented the nine
figures which form the numerical system of the Hindoos,
32 THE GARDEN OF WISDOM
dealing with the minute and the great, the many and the few.
for which purpose the nine characters are inexhaustible. They
are the following: I—2—3—4—5—O0—7—8—9. These are
their forms. If thou writest the following figures 5—4—3—2
—1 thou hast fifty-four thousand, three hundred and twenty-one.
The tens are after the units, the hundreds after the tens, the
thousands after the hundreds, the ten thousands after the thou-
sands, 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 In-
effable Name which is numerically fifteen. That is clear:
4 835 Ol Sete 1G Sey aoe
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’hi-
boro’om but b’heb’ra’am.? One of the learned says, “From
that it is seen that with nine letters death is meted out and the
people of each generation pass away.”
Of the tent are the ten commandments,’ and the ten ut-
terances,® the ten miracles, which were brought for our
fathers in Egypt and the ten by the sea,” and the ten plagues
which the Holy One—blessed be He—brought upon the
Egyptians in Egypt.® Zimon is with ten and Kedusha
with ten. We do not read in the Torah less than ten pas-
sages. Ten malchioth, ten zichronoth and ten shopharoth.
‘Jer, XVII, 19. “Is. XXXVI, 4
* Bereshith Rabbah, parasha 12, sect. 10.
‘The Pythagoreans had called the ten “ perfection,” “the world,”
“the heavens” and “the all? The Arabs knew nothing of the apotheosis
of this number. Its place was taken by the number twelve. Cf. Pro-
paedeutik, p. 186.
®° Exodus XX, 2-17. *Pirke Aboth V, 6.
"Idem V, 5. ‘Idem V, 1.
THE GARDEN OF WISDOM 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 likewise,
in ten garments the Omnipotent is enveloped. One is “O
Lord my God, thou hast become exceedingly great, with splen-
dor 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;’* and the fifth, “He shall be clothed in right-
eousness 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 likewise 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 ex-
pressions which contain the word kallah (bride), They are
teeta arom Lebanon, © bride’? “Phe “sound :of joy
and the sound of gladness, the voice of the bridegroom and the
voice of the bride.’”’** “As the bridegroom rejoices over the
bride.”** “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
DISH OON VLD ae er An KON Pls iT oie. ® Pet Civ te
“Idem X Client) Sidenr XCIIL, i Daniel -VIl, 6. (5° 1s; EX, 17.
Pidemiilixs 7.5." idem LX, 2,: Idem, LXV, 1:
* 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. RIE, 5. “Idem. LX, xo;
34 THE GARDEN OF WISDOM
the lowest part of his body he is similar to the element earth.
The fullness of marrow which is in his bones makes him similar
to the mines which are in the interior of the earth. His abdo-
men makes him similar to the element water, with its various
fish and fluctuating billows. The same may be said of the
rattling noise in the intestines and the various intestinal worms.
His thorax is 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. More-
over, on it are countless hairs, just as in the macrocosm there
are countless plants. Likewise his face is 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 macro-
cosm. The palpitating of the lungs corresponds to the flut-
tering of the birds in the macrocosm. His shoulders, elbows,
knees, buttocks and projecting parts correspond to the moun-
tains and the hills in the macrocosm. In him are different kinds
of fluids having a salty taste in his eyes, sweet in his mouth,
fetid in the urinal canal, and bitter in his ears. These cor-
respond to the fluids of the macrocosm. These things are
as they are owing to the various wishes of the wise Creator—
may His Names be sanctified! Truly those wishes are wise and
judicious. They say 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.1 Likewise the eyes are salty because they are fat.
Were it not for their saltiness they would become blind, since
flesh cannot continue its existence without the aid of salt. That
whole subject, however, is extremely subtle, too profound for
this treatise, too wonderful, too grand. No one understands
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
of the other sciences! The reader of this book will therefore
* Naturanschauung, p. 107.
THE GARDEN OF WISDOM 35
be indulgent with us since we have not made therein a single
assertion of our own or advanced any theory that we have not
heard from others. We have studied the subject and have
written this book as a compendium for our youth and for any
of 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, . . .’”
Man’s knowledge, glory, excellence and authority, extend over
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.”?
God made man’s soul spiritual, noble, subtle, elementary,
living, knowing and comprehending. The Praised One desires
to direct its attention to the treasures of His wisdom and cause
it to testify to the absoluteness of His power and the loftiness
of His wisdom that it may serve Him properly and be responsi-
ble to Him, 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
His will, and that it should cultivate correct opinion in regard
to what He made in it manifest and concealed. And even
though her nature rebels she must approach her Creator cheer-
fully and rightly disposed towards Him to obtain reward and
blessing. Holy writ speaks in reference to all these things.
As for the creation of man according to His will and as a mani-
festation of His Glory we have the passage, “All that is called
by My Name 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,
and my servants whom I have chosen in order that ye may know
and understand that Iam 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 pas-
sage: “As the eyes of servants are unto the hand of their mas-
ters, and as the eyes of the handmaid unto the hand of their
“Tacinae Psy 7 *is: XLith, 9 - Tis. XLIV, &
36 THE GARDEN OF WISDOM
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
turn away from them, and they were saved. For they had
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
cast by the tyrant into the fire—I refer to Nimrod who cast
him into the fire with a ballista—the most High—may His
Names be sanctified !—said to Gabriel, “Ask Abraham 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 an-
swered, “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
cold would surely have destroyed him.t Thus our Praised
One sets free His saints and His God-fearing ones who are
humble before Him: “He will never suffer the righteous to
totter.”® 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
Ps CXXIT, 2 Job, Xi, 15. “Dan: Oi.
“Cf. Sura XXI, 52-75, Targum Jonathan and Targum Jerushalmi to
Gen. XV, 7; Targum Jonathan to Gen. XI, 28; Midrash B’reshith Rabbah,
parsha 38, sect. 13; Baba Bathra 91a; Logik und Psychologie, p. 164.
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 Chris-
tians. According to the Syrian calendar the event should be commemo-
rated on January 29th. The Abyssinian calendar has January 25th as
the date.
Rips. LV, 23) ES. els, as
THE GARDEN OF WISDOM 37-
affairs unto Him, according to the words of the prince, “Blessed
is the man that trusts in the Lord and whose trust is the
Lord.”
Similarly, my brother, God made His most luminous religion
after the manner of His world. Thus the religion is one and
the Divine Law one, according to the utterances of the most
High, “One Torah and One Judgment shall there be unto
you.”?
Likewise there were Scripture and Tradition, corresponding
to the two, according to the dictum of the sages, ““Two Torahs
were given unto Israel, one written and the other unwritten.’’*
Besides, the Law was given at the hands of two men, Moses
and Aaron; 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 ex-
pression “Lo, I have written unto you thirds?’ They are the
three: Torah, Prophets and Hagiographa. They were de-
livered to three: Moses, Aaron and Miriam. Some say they
were all delivered to Moses, for His name contains three let-
ters 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.”* Like-
wise, “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-
arated the tithe? Have 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 reversed.
*These three S’s correspond to the R’s: reading, writing and reckon-
ing. Cf. Friedlander’s Jewish Religion, p. 14.
* Pirke Aboth, I, 2.
38 THE GARDEN OF WISDOM
lamp.” We have mentioned all that we could in the third
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.
Likewise, the 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 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 explain-
ing religion, due to the pre-eminence of the Sabbath Day which
the Praised 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.
Likewise, the eight: Circumcision is performed eight days
after birth, and the Festival lasts eight days when we include
the day connected with it.2 It is of the same kind as the mat-
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 the Divine Law is the ten
commandments which embrace the precepts of obedience en-
joined in the whole religion. These precepts occur in the con-
tents of the Decalogue, for the number of its letters six hundred
and thirteen, together with what is 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. Dis-
order 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, 40.
°>The seven days of Succoth and Sh’mini Azereth.
THE GARDEN OF WISDOM 39
In wisdom hast Thou made them all!’? It is further written,
“The Lord founded the earth in wisdom, established the heavens
with understanding.’”? Thus the Praised One is the Creator
of all, their Author an. their Governor. I laud Him, am grate-
ful to Him, depend upon Him, and entrust my affairs unto Him,
according to the word of David, “The Lord is my Shepherd, I
shall not want. In green pastures does He cause me to lie
down; by still waters He leads me.’’* Finished is the second
chapter, “Mana Microcosm’. There follows
CHALLE RIE
This chapter sets forth the duty of rendering obedience to
God—praised be He!
It is maintained that the duty of rendering obedience to God
is established when we recollect and verify the fact that man is
the noblest existent under the sphere of the moon; that in this
world he is the viceregent of God,* who made him the ruler over
all things that exist as minerals, plants and animals, and that
God created bounteous benefits,> among which is the bringing
forth of man from non-existence. The choicest and most com-
plete of these benefits are two preeminent boons: one external,
the other internal. The external consists in the perfect com-
position of his body with all the external equipments: flesh,
blood, veins, nerves, bones, muscles, nails, marrow, etc.; and
perfect with respect to hands, feet, and the organs of the ex-
ternal senses etc. The inward gift is the noble soul which God
has graciously bestowed upon him. It is a simple substance,
celestial, spiritual, potentially gifted with knowledge, under-
standing and sensation,® as described by one of the pious while
communing with his Lord. After referring to all that God has
created, he continued, “And after all this Thou didst form man
for Thy glory and didst create mortal who calls upon Thy Name.
1Ps, XXIII, 1 and 2. ?Prov. III, 20. *Ps. XXITI, 1 and 2.
* Logik, 103 and 104.
® Saadiah’s al-Amanat, pp. 114 and 119, and Joseph ibn Zaddik’s Olam
Katon, p. 58, also make gratitude the incentive to obey God.
*Weltsecle, p. 25.
40 THE GARDEN OF WISDOM
Thou didst breathe into his nostrils a soul precious and pure,
unblemished and clean, wise and intelligent, accepting the dis-
cipline of wisdom, and acquiring knowledge and discretion, de-
claring that thou hast formed it and testifying that thou didst
create it. Through it every one wise at heart increases his intel-
ligence and recognizes Thee, and from it mortal gets understand-
ing and finds Thee. For Thou hast made it a sign and token for
men of wisdom in their resolves, and a swift witness to those
who grasp knowledge in their souls, 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
spirit answer. Therefore all who seek Thee will comprehend
Thee in their hearts.” It 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
‘kinds of obedience, the external and the internal.
The external consists in carrying out the law revealed to the
-prophets—peace be unto them!—in such matters as circum-
‘cision, fasting, alms-giving, the pilgrimage, the holy war, and
-what is similar in the practice of zizith, tephilin, succah, lulab,
‘mezuzoth, and the other mizvoth, which are set forth in the
Books of the Law.1. The sum thereof amounts to six hundred
and thirteen as Rabbi Saadiah Gaon, of blessed memory, pointed
out2 He deduces them from the Decalogue, the number of
whose letters is six hundred and thirteen. Of these commands
two hundred and forty-eight, corresponding to the number of
‘members in man, are positive. Three hundred and sixty-five
sare prohibitions, corresponding to the number of veins in man.
The inner obedience is the inner service: the pure thought
cand the serene, pure heart which is neither alloyed with evil
1Bachya, pp. 3 and 4.
2In the Talmud, Maccoth 23b, Rabbi Simlai explains that six hundred
and thirteen commandments were communicated to Moses; three hun-
dred and sixty-five are negative according to the number of days in the
solar year, and two hundred and forty-eight positive according to the
number of members in the human body. Rabbbi Haninah asked what
was the scripture proof for this. The answer was, “ Moses enjoined upon
us the Torah’ (Deut. XXXIII, 4). The numerical value of Tor(a)h
is six hundred and eleven. This with ‘I am the Lord thy God’ (Ex. XX,
2) and ‘Thou shalt have no other god besides Me’ (Ex. XX, 3), which
we heard from the Almighty Himself, makes up six hundred and thir-
teen.”
THE GARDEN OF WISDOM 41
nor “affected with unsoundness.”! The Praised One enjonied
that in a number of passages: “And thou shalt love the Lord
thy God, with all thy heart ;”? “And thou shalt consider in thy
heart.”
Rabbi Bachya ben Joseph ben Pakuda—may God have com-
passion upon him—wrote a book for guidance in religious
paths. To the extent of his ability he considered therein the
subject of the duties of the heart,* with demonstrations drawn
from the written and traditional Laws and from the understand-
ing. In 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
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 irto 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 es-
tablished. We shall endeavor to elucidate their view of the mat-
ter, 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 for this
service did He create us, for it did He bring us into existence.
May our children derive benefit therefrom, for the knowledge
of this doctrine is a duty incumbent upon us.
Know my brother—may God aid both of us to rectitude and
guide us in the right way !—that this subject is one of the mys-
teries of the Creator—blessed be He!—and a science of great
value. 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
folowing verses about the guarding of learning: “Fear the
Merciful One, O thou who acceptest my doctrine, and do not
1Surah, XXVI, 80. ?Deut. VI, 5. *Idem VI, 30.
‘The distinction between the duties of the heart and those of the mem-
bers of the body is mutazilitic. It is attributed to Abu-l-Hudyl-al-Alaf:
Schreiner’s Der Kalam in der jiidischen Literatur, p. 26.
®The Ihwan as Safa or Brethren of Sincerity.
42 THE GARDEN OF WISDOM
lose it, for God is the Witness! Renounce not what He has be-
stowed upon thee, for renouncement is the beginning of infidel-
ity. He that accepts what I have taught, he who receives my
‘interpretations is perfect, and both worlds are at his service.”
Know that the philosophers well versed in science have gone
‘most profoundly into the subject of cause and effect and that
their investigations have resulted in lucid explanations about
which there is no disagreement. They derive all things which
exist as mineral, vegetable and animal, from the four elements—
earth, water, air, fire—their combinations, and the various mod-
ifications produced by part of one element affecting a part of an-
other. For instance, fire 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
is due to the proximity of one of its sides to the earth. Fire is
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 ter-
mination. The four elements mentioned are caused by the
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 Intellects, as we have men-
tioned in the first 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
into existence by the Creator—praised be He!—according to
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 transcedent to be de-
THE GARDEN OF WISDOM 43
scribed as cause or effect, since cause cannot exist apart from
effect. The Creator—praised be He!—is beyond the attributes
“intellect” 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
conceived in the Intellect potentially until there came forth into
actuality thing after thing. The following is the explanation:
After the Creator had brought the Universal Reason into exist-
ence with absolute perfection, completeness, life, eternity and
perpetual happiness, it gazed upon its essence through its es-
sence, as we have mentioned in the Introduction, and there
emanated from it the Universal Soul, perpetual life in actuality,
in absolute completeness and perfection. It sought to imitate
its cause, the Intellect, by sending forth another emana-
tion which reached the sphere, and so on. The sou! thus be-
came dual. By means of One 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
grants some of its light to the moon every night. In the begin-
ning of its growth it is a new moon, and increases until the
night of its fullness when its radiance resembles that of the sun.
It then turns about and decreases after the manner of its in-
crease, until its computed period is covered according to the
decree of the Omnipotent One. Thus it is clear that God
brought into existence the cause of causes with what he wished
atid how he wished. But He transcends every epithet, praise,
cause and effect. This, then my brother, is an epitome of what
our intellect has attained metaphorically concerning the Unity.
“God does not burden the soul beyond what it can bear,” and
that above every wise being is the One who is All-Wise.
The inner service is evidently in the heart, the cogitation, the
idea, and the imagination. Whatsoever thou thinkest concern-
ing the Creator, bear in mind, that His grandeur far exceeds
44 THE GARDEN OF WISDOM
such thoughts and imaginings, for He is the One who created
them and sowed them in the faculty of man. How can He then
be similar to them? If in speaking thou appliest to God the vari-
ous 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 affected, according to the
views of the logicans.1_ The most exalted, God, however, trans-
cends all affection. 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 under-
stood 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 de-
gree of dignity. It is allowable, however, for us to designate
the Creator—praised and exalted be He!—with the Names
they applied to Him.
Some of the learned claim that these names can be inter-
preted, but they fail to establish their theory. They do not ar-
rive at their conclusion by lucid demonstrations but by embel-
lished sophistry.
Others say that the Creator spoke to men in a manner that
their knowledge should grasp it, and called himself by meta-
1 Logik, p. 179. Cf. also Kaufmann’s Attributenlehre, p. 313 and note 164.
7 Ps- EX. V; 2. Lev. XX, 3
,
THE GARDEN OF WISDOM 45
phorical names according to the quality of His actions. The
necessity to express His mercy gave rise to “The Merciful
One;” ihe necessity to express His compassion, “The Compas-
sionate One;” the necessity to express the idea that He grants
us our daily support, “The Supporter ;” and the necessity to ex-
press the idea that He metes out punishment, “The Punisher ;”
The sages of blessed memory say, “The Torah speaks the lan-
guage of men.’? And this is also a manifest excuse for the one
who cannot investigate and examine.
Others, again, hold that since this sacred Law was brought
by messengers from God He is the One who designated His es-
sence—sanctified be His Name!—with those names and de-
scribed it with those wise epithets in the wisdom of His Book.
We have nothing to say against using them, but must be sat-
isfied 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.
The erudite philosophers, disciplined 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 its Creator as is meet and proper unless it
recognizes ‘Him as absolutely free of every limitation. As long
as its condition is such, as long as it is bound to the world of
nature—the world of genesis and decay—it 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 in the wall. The inner service—the conscious-
ness that God is a true unity and transcendent—and patient en-
durance, exist in it potentially. But when it parts with the body,
if it is perfect and pleasing it becomes a monarch in actuality.
It assumes the condition of seeing with its whole self, hearing
with its whole self and speaking with its whole self, without hav-
ing any members to use. Holy Writ describes the angels thus
*Baba Mezia 31b. Also cf. Bachya, ch. I, sect. 19.
*Weltseele, p. 85.
46 THE GARDEN OF WISDOM
in the passage, “And their backs were full of eyes around about
on the four sides.” Then true service and praise, sanctifica-
tion 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, with-
out doubting and without dissimulation, and without love of
hypocrisy or flattery, but solely through love for God. This
love for God is shown by leading a pious, God-fearing life.
To be sure, the service that is inspired by the desire for per-
manent happiness and by the fear of excruciating torment is
also called service, and does not entail disappointment, There
is hope in both kinds of service, but the one with which we are
dealing is the more excellent and the nobler. With this in mind
the sages of blessed memory said, “Be not like servants that
serve their master with a view to receiving recompense, but be
like servants that serve their master without a view to re-
ceiving recompense; and let the fear of Heaven be upon you.”
A learned man expresses this sentiment in verse:
“ My God, I desire not of Thee a ruby mansion peopled with
girls!’ Or Gardens of Eden—O, my Hope!—or trees adorned
with luscious fruit.
My petition? Thy yearned for Countenance.”
Work zealously in this direction, for in this is real glory.
Another says,
“By Thy Truth, I have not looked with yearning eye to any-
thing but to Thee, that I should see Thee.”
May both of us attain the highest degree in religion, in
this 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
His aid, have confidence in Him, and commend my affairs
into His care, even as His favorite communed, “The Lord is
with me, I shall not fear. What can man do unto me?’’®
“The Lord is my Shepherd, I shall not want. In pleasant
tfz 1, 18 *Pirke: Aboth 173.7 Ps: Gavi, 6.
THE GARDEN OF WISDOM 47
pastures He causes me to lie down.” With the help of God
and by his command we have finished the third chapter deal-
ing with the necessity of rendering obedience to God and serv-
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
right path and lead us to righteousness !—that God, anticipating
through His presence that many men would prefer disobedi-
ence 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
mollify their obduracy and turn aside from disobedience. This
is called repentance; it opens unto them the gates. It existed
before creation in the primeval world. Only those well versed
in theology attain knowledge of its inner meaning. Had the
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 be-
fore the world was created,” repentance being one of them.
The proof of that is the passage, “Before the mountains were
brought forth . . . Thou didst turn man to contrition.’
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
1Ps. XXIDG rand 2..*Idem XC; 2 and 3:
48 THE GARDEN OF WISDOM
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 we can, of the various kinds of
repentance, its conditions, its esoteric meaning and its adjuncts,
please God.
Know, my brother, that knowledge is the most excellent of
the creations of God since through it God is known, is declared
a unity, is served and obeyed. It preceded Reason, since God
is described by means of it, but is not described with the term
“Intellect.” For we say that “God is knowing” but not “God
is understanding.” Moreover, everyone who knows reasons,
but not everyone who reasons knows. God is described with
the epithet “knowing” in a number of passages. In the To-
rah we read, “For God knoweth that on the day you eat,”
etc.; in the Hagiographa, “The Lord knoweth the days of the
perfect ;”? and in the Prophets, “I say, O Lord God, Thou
knowest.”* There are many other passages similar to these,
for knowledge is the noblest of all things. Although the people
of this world regard nothing more precious than gold and
jewels, wisdom is described as even more precious than these,
for it is written, “It is 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
of wisdom. 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 drip-
pings of honeycombs.”® It is longer than the earth and broader
than the sea, according to the passage, “ Her measure is longer
than the earth and broader than the sea.”? And finally, wis-
dom is described as the origin of things, not as originating
from anything; for its nature must be referred back to its
Creator: “Mortal knoweth not its value, and it is not to be
? Gen. Ill, 5.7 Es. SVL, 38. “Ez SexeCVIL,- 3.
“Prov, IIE, 1s. “Is. XI) tani Ps. 7a: (Job. ext.
THE GARDEN OF WISDOM 49
found in the land of the living. God understandeth its way.”*
Praised be the One who possesseth knowledge of things before
their existence, during their existence and after their existence!
The pre-eminence of learning, my brother, is indicated by the
fact that it is more precious than wealth. A sultan may lay
violent hands upon thy wealth, but not upon thy learning.
Robbers and rebels may seize a man’s wealth, they cannot
seize his learning. And again, if his ship with his wealth sink
in the sea, his learning remaineth. When thou givest of thy
wealth there is dimunition, but learning does not decrease in
this wise : for when thou scatterest all thy wealth thou becomest
poor, but when thou scatterest learning, thou dost not become
poor but dost increase. Likewise, the treasures of wealth pass
away but the treasures of wisdom remain. It is said concern-
ing wisdom that were bodies to disappear their knowledge
would nevertheless persist. We could continue with the eluci-.
dation of some of the excellencies of wisdom but these pages
do not permit it.
Now, my brother, true knowledge postulates a necessary
sequent: the act inspired by it. From knowledge issues forth
the deed which is its fruit, otherwise it will not benefit thee..
It becomes a cost and a care to the one who does not act
through it—from that may God in His mercy free both of us!!
It has been pointed out that “learning involves four processes ::
attention, retention in memory, conveying into practice and the:
diffusing of it.”? Concerning that a learned poet says, “Come:
now, thou canst obtain knowledge only through six things:
(which we mention without analyzing their significance) : quick-
ness of understanding, eager desire, patience, a sufficiency for
one’s maintenance, the instruction of a teacher and length of
time.” There are many sayings about learning. “Learning
is the parent and the deed is the child.” “Learning is a tree
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
a form to ignorance it would have darkened the sun. “The
learned are strangers to the thoughts of the ignorant,”
*Job XXVIII, 23. ?Cf. Mibhar Hapeninim, p. 5.
50 THE GARDEN OF WISDOM
“At first wisdom tastes bitter; at last, sweeter than honey.”
“O seeker of wisdom, seize it despite its opposition; and remem-
ber that the meadow of learning is divided up by two streams.”
“Knowledge calls for deeds; if its possessor listens to this call
all is right, if not it vanishes.” The sages say, “He who learns
in order to practice, to him the means will be vouchsafed to
learn, to teach and to practice.” As for the Law, in it God
enjoins upon us practice in many places, e. g., “And ye shall
do them,’? “God commanded us to do,”* and many such in the
Torah, the Prophets and the Hagiographa.
Concerning the love of learning the eloquent poet Solomon
Hakatan says,
“How can I forsake wisdom
Since the spirit of God has made a covenant betwixt us?
Or how can she forsake 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
is too insignificant that the assemblies should turn unto him.
Turn not aside from the study of religion, but diligently strive
to master its first principles.”
We shall now 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 stones by the ruby, among the trees by the palm, among
the animals by man, and among the jinns by the angels, But
God Himself so far transcends comparison, similitude, repre-
sentation, and the application of sacred numbers that he cannot
be comprehended by the intellect be the thought ever so pro-
found. In this sub-lunar world He created minerals, plants
and animals. Of the non-liquefiable minerals He made a su-
perior kind, the ruby; and of the liquefiable metals there is a
superior kind, gold, which is very closely related to plants since
it grows like them, Of the plants He made a noble species,
*Pirke Aboth IV, 8. ?Deut. IV, 6, et passim. *Idem VI, 24.
THE GARDEN OF WISDOM 51
the palm tree, which is very closely related to animals, since
the male fertilizes the female which will otherwise not bear
fruit; and when its top is lopped off the tree, animal-like, it
dies. Similarly, God placed among animals a creature of the
same class as man, the ape. In the horse also there is sagac-
ity superior to that of other animals; and likewise the elephant
accepts instruction more readily than other animals.’ All
these are lower in degree than man. Since such is the case
it necessarily follows that there must be in the genus man a
class resembling the angels. This class consists of the pro-
phets and their heirs, the latter being the imams, the adminis-
trators, the learned and the wise. Hence it is clear that the
learned, the heirs of the prophets,? are the noblest of human
beings and in this world potentially angels, and that when
God translates them to His Glorious Mansion they become
angels in actuality. Consider, my brother, how splendid this
arrangement is: the last member of each series is connected
with the first of the succeeding series. It is the Praised God
who creates, originates, forms and directs these series as He
wishes and how he wishes, and He knows better than the
learned.
Returning to what we were saying concerning the subject
of repentance we note that the learned have decided the stages
of repentance, its significance and its motives. As they ex-
plained in their books, they assigned to it four stages: the
abandonment of sin, regret, asking of forgiveness and the as-
surance on the part of the offender that he will not repeat the
sin. They have classified the subject most carefully, but we
shall dispense with this minute classification so as not to treat
our subject at too great a length. They hold that if a man
intends to repent or to act uprightly and death falls upon him
before he repents or performs his intended good deed, God
generously inscribes him in the book of the penitents. Like-
* Naturanschauung, pp. 179 and 182, agrees with Nathanel in making
the palm tree the link between the vegetable and animal kingdoms, and
in placing the ape, horse and elephant near man. The Ihwan differ,
however, by making moss the plant-mineral and the mushroom the
mineral-plant. *Weltseele, p. 139. * Anthropologie, p. 129; Logik, 16s.
“Bachya VII, 4; Saadiah’s Al-Amanat, p. 177.
52 THE GARDEN OF WISDOM
wise, 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-
ness, ever inclining to mercy. The sages of blessed memory
say, “Let not a man despair of mercy even though a sword
rest upon his neck,” for never should a man despair or be
hopeless of the mercy of God. A learned man said, “In the
temple of worship discordant lamentations and harmonious in-
tentions 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 muck does not turn aside the ignorant, as is written,
“A reproof enters deeper into a man of sense than a hundred
stripes into a fool.”
The bliss of continence is indicated in the request of the
Patriarch Jacob: “If God will 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 who guards her purity and is obedient to her Creator. A
certain scholar said, “He who ever fears and revers his God
and has a home that affords him comfort, a farm that supplies
a sufficiency, and a wife that is congenial, enjoys a full measure
of God’s favor.” Concerning continence an Arabian poet says,
Shun this world, even when thou reachest its favors, for
through them thou disdainest the religious affairs. Con-
tinence of this world consists in thrusting it aside and yield-
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 him.” 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, 10. *7Gen. XXVIII, 20.
THE GARDEN OF WISDOM 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
the body.” Another says, “How foolish the man that trusts in
this world despite the artifices it has practiced on his predeces-
sors!’ Another says, “The intelligent man is he who takes
an exampie 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 verv threshold there is trouble, a dwelling which we must
leave empty-handed? A strict account is kept of how we use
its permitted things, and indulgence in its forbidden fruits en-
tails punishment. When a man becomes rich in this world
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
still and it comes to him, As one regards it it regards him.
Whosvever fixes his gaze upon it it blinds. While the pious man
was thus blaming the world, another who was present said, “Do
not disparage it offhand, for it is a dwelling of righteousness
to him that lives righteously in it, a safe dwelling to the one
that understands it, and a rich dwelling to the one that manages
to get a bed init. It is a place of divine Revelation, the prayer
house of his messengers, the mosque of his prophets and the
market-place of His favorites where they purchase Paradise,
wherein they obtain mercy.” It is also said, “Do not make
efforts to gain this world seeing that it is permanent for no one.
Neither do thou cast it aside seeing that the Future World is
bestowed only through it.’ A pious man noticing a fellow
54 THE GARDEN OF WISDOM
strutting about conceitedly remarked, “How can be proud
one whose return is eternal! Time is his bed-fellow, his bene-
factor, his brother and his friend. If it is hard against him
he will surely 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
of dirt.” Another said, “The body ere it became a drop in the
membrane slept 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
pair of camisoles and envelops himself in a mantle. How are
all his excellences brought low! 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 sentt-
ments, 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 in the waters of semen, in the
waters of uncleanliness? Who is considered as a resident
stranger and dies leaving behind all those things in which
he delighted—e’en his food and drink—and the end of his days
are in the waters of measure? Not a moment without accident,
not an accident without terror! The perfect is not perfect with-
out price, and man is not redeemed from Sheol unless he be
acceptable and has found grace, who having sinned confesses
and brings near song and praise in lieu of shrine and sacrifice.
Unto 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 respond-
ed, “It is incumbent upon you to obey God, avoid excesses
in food and speech, and bear the pain of the world.” And
they said unto him, “What advantage is therein?” He an-
swered, “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 con-
sider the creation of the earth and of the heavens. In bearing
the sorrows of your fellow-creatures you obtain all you wish
THE GARDEN OF WISDOM 55
and your soul becomes like a king in his garden, like a horse
in the meadow.” It is related that a certain khalif found a
continent man standing in a House of God. The khalif, ad-
dressing him said, “Ask something and thy demand will be
granted.” To this the continent man replied, “I show my God
reverence. How can I be in His House and request anything
of others?” Another said, “Oh the loving-kindness of God!
He inspires man to obey. He increases his faith and con-
tentment, 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,
“Men write the best they hear in order to retain in memory
the best they write. They speak about the best they hear and
practice the best they 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,
“Ho there, I mean you.” He replied, “I'll have nothing to
do with you.” They say that a shameless fellow 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 abom-
inable. 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.”
And he replied ‘Forgive me!’ So he forgave him.” It is also
narrated that a calumniator hastened to a certain king, where-
upon the king queried, ‘Wouldst thou have us hear from thy
rival concerning thee just as we have heard from thee concern-
ing him? And he answered, ‘No, pardon me.’ So he par-
doned him.” A certain king remarked, “Verily I esteem the
sweetness of forgiveness above and beyond the sweetness of
revenge.” A pious man in his communion with God exclaimed,
“O God! my sin is great, my prison inaccessible, and my chain
strong; but thou art a clement creditor.” Another said, “O
56 THE GARDEN OF WISDOM
God, were it not that thou dost put me to shame because of
my sin [ 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 Be-
loved.” Another says, “O God, Thou knowest my sins, put
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 dis-
obey 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 punish-
ment. 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
his voice and answered, “Am I not in the presence of God!
Since when has He not forgiven my sin? If pardon may be
expected from the sons of man why may I not expect it from
my Master?”
Since we have mentioned something about continence, dis-
cipline and humility, we shall now refer to the excellence of
charity and fasting.
Know my brother—may God aid us both to His favor !—
that the learned have encouraged the exercise of kindness in
many dicta. Man’s reason urges the necessity of showing
kindness to those worthy of it and to those unworthy of it,
that kindliness may become habitual to the soul. One of the
learned says, “ Perform the good deed though it be out of place;
for no one ever lost a good deed, no difference where he put
it.” One of the saints said, “Do good to anyone whom you
consider worthy of it, for even if he is not worthy of it there
THE GARDEN OF WISDOM 37
is no loss.” Holy Writ saith, ‘‘ Cast thy bread upon the waters
for after many days shalt thou find it.” +
Some of the learned esteem fasting above charity and con-
firm their view with the saying of the sages, “ This man with
his body and this man with his money.”’? The proof is that
when the soul lacks the food with which it is usually nourished
it 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 length. The Sacred Scriptures tell us that it delivereth ~
from death: “Charity delivereth from death.”* Some hold
,that charity in secret is more excellent than charity in public;
others that charity in public is more excellent than charity in
secret. Public charity is claimed to be superior since it enables
men to take example from one another, and the poor profit
thereby. Both views are indeed admirable. Charity in secret
is well for the 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 prefer-
able. 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
has as his goal the countenance of God who multiplies his
1 Ecclesiastes XI, 1. *Berachot, 32b.
® Cf. Shabbath 156b; Succah 4gb.
58 THE GARDEN OF WISDOM
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 suffer 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 mundane dwelling: either
his wealth passes to someone else, 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:
“Either through accident or to his heir.’”? A Hebrew poet
says,
“Choose death and know what it is,
But ask not a favor of the depraved.”
The sages say, “ Let a man die rather than be dependent upon
his fellow creatures”—that means upon their compassion.
Concerning that an Arabian poet said in rhythmic strain,
“Tf trifles would worry thee day by day
Let contentment yield satisfaction and joy.”
He also says, “nothing is worse for good men than to be
obliged to have recourse to the wicked: it is easier to face
death than to ask them for what you need.” He further says,
“Tn this world generous men take the lead; 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 affair
was. The following advice is offered to scholars, “Do not
make the mistake of seeking your needs at the gates of the
rich, for they do not betake themselves to your gates. They
speak ignorantly of what we have, but we speak with full
*T. e. The wealth is lost either through some mishap or goes to the
heir.
THE GARDEN OF WISDOM 59°
knowledge of what they have.”? A hero once remarked, “I
would rather die amongst slaves and scissor-grinders than to
receive favors from a dishonorable fellow.” It is thus incum-
bent upon thee, my brother, to do all that thou canst for thy-
self.
As for the charitable man, God grants him his requests.
For it is written, “Is it not to deal thy bread to the hungry?”
and after that, “ Then shalt thou call and the Lord shall answer ;
thou shalt cry, and He shall say, Here am I.’% There is
special reference to the relative, for it is written, “ From thy
own flesh, do not hide thyself.”* We find further that ‘“ the
cruel man troubleth his relatives.” > The 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
the patriarchs earned this world and the world to come through
the merit of charity and good works. In the case of Abraham,
our father, it is written, ‘For I know that he will command his
sons and his house after him to observe the way of the Lord
to do charity and justice.’ In the case of Isaac it is written,
“And Isaac sowed in that land.” Now the term “sowing” is
applied only to charity, for it is written, “ Sow unto yourselves
charity.” In the case of Jacob it is written, “I am unworthy
(katonti) of all the kindnesses,” etc. “ Katonti” has reference
only to meat (little), and meat applies only to charity, for it is
written, “ Better is a little with charity,” etc. 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 un-
to him the treasures of Tis goodness, for it is written, “ God
will open unto thee His goodly treasures, the heavens.”’7 Man
*Compare Mibhar Hapeninim, p. 5: “A sage was asked, Who 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 ithe value of wealth; but the
wealthy do not recognize the value of learning.”
Is. LVI, 7. *Idem 9. ‘Idem 7. ° Prov. XI, 17. *Compare Yalkut
Emor, (Yalkut Eliezer sub. Zedakah, sect. 84.) "Deut. XXVIII, 12.
60 THE GARDEN OF WISDOM
should learn from his body, for every time he braids his hair
he changes. Whenever the Holy One gives him possessions
and he turns his eyes away from charity he loses one-sixth of
his goods: they slip from him and become the possession of
some one else.
Similarly, my brother, the excellencies of fasting are mani-
fest and its benefits many. It manifestly benefits by serving
to discipline the soul in the doing of good, by slaying the desires
and by excising the humors, The inner benefits arise from
making all the members of the 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 abso-
lutely necessary; and that he should close his ears to what God
has forbidden him to hear. Thus spoke the prophet, “ He that
walketh 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. One of them said, “ Better a slip of the foot
than a slip of the tongue.” “ Another expressed himself in
rhymed verse, “ Guard thy tongue—oh man!—let it not sting
thee! It is a serpent. How many there are in the grave
slain by the tongue, who would have prefered arrows in its
place.” The sages—peace be upon them!—have condemned
the evil tongue, as thou hast learnt. They go so far as to
compare it with the three cardinal transgressions: idolatry,
incest and bloodshed. They vindicated their assertion in the
following manner, “Concerning idolatry it is written, ‘Lo,
*Is. XXXIII, 15.
THE GARDEN OF WISDOM 61
the erring of this people is great. Concerning incest it is
written, ‘Lo, how can I do this great evil?? And concerning
bloodshed it is written, ‘My inquity is too great for me to bear.’
But in the case of the evil tongue it is written, ‘The Lord will
cut off all lips of flattery, yea the tongue that speaketh arro-
gantly.” What the prophets have to say about it is suffi-
ciently summed up in their dictum, “ Death and life are in the
power of the tongue.’* More praiseworthy is it for the
tongue to abstain from talking than from tasting.
Likewise man should withhold his feet from going to im-
proper 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!” ®
Solomon—peace be unto him!—says, “ My son, go not on the
way with them—their feet are bent upon wickedness.” *
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 of the covenant which God made with
our father Abraham, according to the passage, “ My covenant
shall be in your flesh for an everlasting covenant.’* God
emphasizes the importance of this covenant by mentioning it
thirteen times.
The same holds good with the internal members of the body.
It is a duty incumbent upon man to restrain them from dis-
obedience, 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
portion thereof, and in addition to this abstains from food,
that is the fast which is truly pleasing to God. Eventually
all his members render obedience to God, giving thanks unto
Him, according to the passage, “All my bones shall say, “O
Lord, who is like unto Thee?” * The Praised One has made
this grand duty incumbent upon us to benefit us in His noble
* Midrash Shoher Tob, sect. 52. 7Prov..XV{lII, 21: °*Ps. I, 1.
Prov, § 1s oGen KVIE, 13, Rs. MAKVE) 5, Ps) XXXV, to.
62 THE GARDEN OF WISDOM
mansion, for it is written, “ And the Lord commanded us to do
all these statutes for our good.”
The fourth chapter is finished, There follows it
CHAPTER. ov.
This chapter treats of reliance upon God in regard to life,
death, our daily necessities and all other matters.
The chapter dealing with reliance upon God in the matter
of asking for our daily necessities ; and the like of other matters,
religious and worldly.
Know, my brother, that the supplying of daily necessities
is a wonderful matter? and that God takes care of the daily
maintenance of His creatures from the small to the great,
“from the horns of the reém to the eggs of the nest.” It is
more painful for the servant of God to look for his daily neces-
sities than to die. A pious man 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 an-
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 supplies
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 susten-
ance?” 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 first and some lit from others. Scarcely had
the night set in when all their dwellings were illuminated, all
the lamps in their dwellings having been lit. Thercupon the
*Deut. VI, 24. ?B’reshith Rabbah, parasha 20, sect. 9.
THE GARDEN OF WISDOM 63
Praised One said to Moses, “ Thus my creatures get their daily
support from one another.”
It is related that Solomon, the son of David, asked the
Creator what was His secret in supporting His creatures,
whether one was forgotten. God answered, “‘ Not one is for-
gotten, O Solomon.” Meanwhile, on that day, stones from
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 nourish-
ment, 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 contracted.
It is therefore necessary that thou shouldst accept it with
thanks, for the Creator knoweth better than thou what is for
thy good. He is surety for thee, caring for thee from thy
inception as a drop until the completion of thy creation in the
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 difficult 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 ab-
andons 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
ips, MX aoland it. *Ps) RVI), 10; * Ps: EX Xi, 18.
64 THE GARDEN OF WISDOM
reference to those who rely upon God in their youth what does
he say? ‘Those who trust in the Lord renew their strength.’
What does he say those who rely upon God in their old age?
‘I am He until old age and hoariness.’”” Do not permit thyself
to believe, my brother, that God after imposing a duty upon
thee repudiates thee and forsakes thee in thy old age. Were the
whole world to get together to whiten 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
helps. One of the learned says, “Confidence insures suffici-
ency.” They also say, “ Three laugh at three: death at hope,
power at fear, a daily sufficiency at greediness.” Again.
“Daily bread is of two kinds: 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 off with
all thy might and main.”
It is narrated that a pious man passed among people who
sold portions of meat on 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 lotk ¢o do it they pressed him telling him
that they had put off the payment of the price twice as long
as people usually do. But still he refused. He said unto them,
“T have taken counsel of my soul and it has offered to give
‘Job. XIl,- 10:
THE GARDEN OF WISDOM Bn =
me a respite from eating meat twice as long as the time you
would postpone payment.” He then proceeded on his journey,
They say: “If thou wouldst borrow money to spend it upon
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-
thing wherewith to relieve his hunger. 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.
While he was eating the greedy fellow overtook him and thrust
upon himaloaf 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 of the philosophers says, “ Who fears God, God makes
all things fear him; but whosoever does not fear God, God
makes him fear all things.” Another says, “ Behold God says
to the world, ‘Whosoever serves Me, do thou serve; but whoso-
ever 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
honor. When the servants of the king berated him, he retorted,
“T will not rise in the presence of the servant of my handmaid.”
The king thereupon stopped and asked, “ How canst thou say
that I am the servant of thy handmaid?” The servant of God
answered, “ Dost thou not know that I cast aside the world
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 servant.” The king, recognizing that he was a
wise man, commanded his retinue to bestow upon him gold
and silver, The sage, however, rejoined that if the king had
something that he was unable to buy he would not esteem it
66 THE GARDEN OF WISDOM
lightly. So the king said unto him, “I shall give thee delicious
viands.” To which the sage responded, “ Wherein is the king’s
means of satisfying himself superior to those of his subjects?
He relieves nothing but his hunger.” Then the king added,
“J will 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.
__. The prophets of blessed memory say, “ Thus saith the Lord
God, ‘Behold My servant eateth but ye hunger.’”! The sages
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 serves God becomingly, who sincerely aspires to
perfect repentance and hopes for what is in the Hand of God;
for it is written, ‘““O the happiness of all who hope in Him.” ®
Know my brother,—may God help us both to His favor !—
that daily sustenance is of two kinds: that of this world and
that of the world to come. By the sustenance of this world:
is 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
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
with favor.”® And He—blessed be His Name!—provideth
food for the world, “from the horns of the reém 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.
The learned differ widely in explaining God’s dispensations
in this world: its 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
"Is, LXVI, 13. }? Pirke Aboth Tl, 6: * Ps. Il 12) “Ps. CRBVIT
SPs “CARR VL 2S) * Pe ORL AG,
THE GARDEN OF WISDOM 67
learned with their misery, trials, tribulations, pain, illnesses,
and their many mishaps in this world. Some there are who
say that God favors the infidel in this world to recompense him
for whatever good he may have done, and gives him so much
pleasure in this world that he has no portion in the world to
come, The pious man suffers in this world for whatever wrong
he has perpetrated, and then God translates 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
in the Scriptural passage, “Those that hate Him He repayeth
to their face, to destroy them.”? The affliction of the righteous
shows that God compassionates them even as a man compas-
sionates 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 suffer themselves to be
depressed because of God’s discipline: “My son, despise not
the reproof of the Lord; and abhor not His rebuke: for whom-
soever the Lord loveth He chasteneth even as a father that
delights in his son;”% “TI visited their transgression with
the rod, and their iniquity with plagues.” *
Some of the learned say that God prospers the worthless
in this world to test the heart of the pious man. Will he cling
to his piety in the consciousness that what God has treasured
up for him is 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.
Dente Vil, te. . Dent. VII, 5... ° Prov, ili, sr and’ ra
DELS 1D, O-O,GD.Se Bee
68 THE GARDEN OF WISDOM
Again, there are those who say that the wicked man’s pros-
perity in this world is one of God’s tests to ascertain whether
he will repent, act righteously, and through this prosperity
he will execute the obligations towards God and towards the
weak, Often, however, he does not act accordingly but makes
the prosperity vouchsafed unto him by God the occasion of
rebellion, relying upon this prosperity as an instrument of
rebellion, and grows more and more wicked and perverse. His
punishment is very severe. For such actions God upbraids
the wicked, as it is written, “Thou didst multiply silver unto
them and they made their gold into Baal;”* “I satisfied them
and they committed adultery.”* For these offenses He pun-
ished them most severely.
Some there are who say that God vouchsafes prosperity to
the worthless often for the purpose of bestowing it upon the
pious child whom God brings forth from him. When he ac-
cumulates wealth He intends it for his pious child. They find
the proof of this in the passage, “ The wicked prepares but the
righteous dons it.”* In case he has no child his possessions
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.” *
Wealth may be granted him in order to intensify the misfortune
‘wherewith God wreaks vengeance upon him in this world, for
it is written, Richesare preserved unto their owner to his hurt.” °
Some of the learned hold that the happiness of this world’s
people has its foundation wholly in astrological conditions de-
pending upon the spheres, the stars and the heavens in gen-
eral. These celestial agencies decree that the one born into
this world in the horoscope of the happy, shall be happy; the
one born in the horoscope of sobbing, shall sob; and so on
for the other natal decrees of the stars. But since the activity
2Hosea II, 10. *Jer. V, 7. *Job. XXVII, 17. ‘Prov. XxViEE, Ss:
P-Ecelin Vis FS
*The “learned” mentioned in this passage are the Ihwan as-Safa
whose system of astrology is set forth in the Propaedeutik, pp. 63—85.
The Mediaeval Jews entertained a diversity of views regarding astrology.
Abraham-Ibn-Ezra, like Nathanel, was a firm believer; Abraham-ibn-David
and Yehudah Hallewi were conciliatory; Maimonides was bitterly opposed
to the so-called science. Cf. Zunz’s Gesammelte Schriften, (Vol. II,
pp. 93 and 95), and S. Sachs’ Hajonah, (Vol. I, pp. 59 and 93).
THE GARDEN OF WISDOM 69
of the stars is limited to what their Creator has intrusted to
them, and they do not rebel against Him nor overstep His in-
junctions and prohibitions, it follows that this activity originates
i0t with themselves but with God. For He sends them forth
in His wisdom, directs them according to His will, and instructed
them at the time of their creation. Every work issues
from them but originated with Him and unto Him is its re-
turn.”? They are the mediators between Him and His crea-
tion, just as trusted ministersare 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, The king is too exalted to attend to many matters
directly: to execute murderers, cut off the hands? and feet
of robbers, lash those that come under the penal laws, and
perform such other acts as may be necessary in the punishment
of malefactors. The same can be said in regard to the dis-
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
one doing that for which he is best adapted. In this wise, God
intended that all 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 keepthemselves
aloof and are too proud to directly mingle with the world, the
more reason, that the King of Kings, the most exalted, unto
whom the highest comparison would be fitting were he not too
exalted and too lofty to have anything compared to Him or
to His Essence which is 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
singled out and made the inhabitants of the heavenly* vaults
*Kuranic. 7Sura V, 42. *There can be no doubt that the particule x
in the Arabic text was omitted by the negligent copyist.
* Naturanschauung, p. 137.
70 THE GARDEN OF WISDOM
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 is clear the prosperity of the infidel in this world
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 knowl-
edge 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 constrain-
ed in regard to his creation, his sustenance and the duration
of his life in this mundane dwelling. The pen has become
dry on that subject.
As for obeying and disobeying the Creator and the free
choice? 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
I have placed before thee this day, life and good,” * and it
is further written, “ Thou shalt choose life.”* For God re-
coils at the thought 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
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.
2 Propaedeutik, p. 74.
>For the Mediaeval Jewish Thinkers’ solution of the problem of the
freedom of the will consult Knollen’s Problem der Willensfretheit in der
jiidischen Religionsphilosophic. *Deut. XXX, 15. *Idem 19.
THE GARDEN OF WISDOM 71
But since the man has chosen disobedience in preference to
obedience, 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 warn-
ings 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 further-
more, “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
and restoreth to life;”5 “The Lord maketh poor and maketh
rich;”* “He raiseth up the poor from the dust.”7 A man
becomes ill and is at the point of death—those around about
him despair of his recovery—when lo God decrees him life
among the living: the visitors die first. Similarly, the game
is chased and gets caught in the trap, but God decrees its
escape: the hunter dies first. An Arabian poet says, “ Oft
the man that’s ill will live though hope hath vanished: some-
one that visits him is stricken and dieth first. The grouse is
caught and escapes sound though just about to perish: the
first 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
*Eeclil, 97 = Deut: XX XIE. 4. * Ps. LXV; 8. 1 Deut XXXII, 30.
®Sam. II, ‘Idem, 7. ‘Idem, 8. ;
72 THE GARDEN OF WISDOM
of the miry clay, and placed my foot upon the rock.”* There
are many such passages. An Arabian poet says, “ How oft
the vast fields are too narrow for its inmates? And sometimes
it is possible to find an exit from amid lances.” At times
a man acquires something only to have it become the property
of another, as it is written, “He prepares but the righteous
dons it.”? It 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
power: this one catches the fish and that one eats them.” Like-
wise God in creating, made this one blind and that one weak, this
one sound and that one unsound. And as regards length of life,
this one lives long and that one but for a brief space, The
latter is cut off while living in ease and plenty in the best, most
joyous 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 1s 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
nerform only that which He has intrusted to them, Truly
their works emanate from the Praised One, not from them-
selves. The poet says concerning them: “If thou didst indeed
hold that the stars injure and benefit what is beneath them,
‘be not surprised if some one remarks, ‘Behold thou hast made
them associates of God.’” Everything that thou seest in this
world, my brother, be it life or death, poverty or riches, health
or sickness, is what God has decreed as the inevitable portion
of His creatures. This all occurs in justice, for in Him there is
no injustice. Truly these matters are subtle secrets and sublime
realities open only to God and to those upon whom He has
bestowed the science thereof: the prophets, His saints and the
heirs to their knowledge. May God in His mercy assist us
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-
nS, SURED, 1 GD: axe, 17,
THE GARDEN OF WISDOM 73
sion, the highest degree,—offering perpetual sustenance and
everlasting gifts never requested back and in no wise disappear-
ing. 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
bounties He bestows would likewise last eternally, The Praised
One is indeed the Creator of all and their Sustainer: He puts
them to death and calls them to life again. I have confidence
in Him and intrust my affairs to Him—the forgiving and mer-
ciful 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, He called into
existence different kinds of substances: ranging from colored
rubies to gold, silver, iron, copper and tin; from quicksilver
to lead; and from bitumen to pitch, salt, hard wood and what
is similar to these,—whose nature and whose number are com-
prehended by God alone,
Similarly, His wisdom is shown in plants with their different
species, forms, leaves, flowers, fruits, colors, odors and their
different purposes—useful and the contrary, for poison and for
treacle—from the great cedar to the smaii 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 rs shown in the animals with
the different combinations of their members, their structures,
their families, their nature, their aliments and their uses; their
species—terrestial, aquatic, aerial and ignitic—according to their
different forms, appearances, genera and species which cannot
be counted or comprehended save by their Creator and Origin-
ator, sanctified be His Names!
Similarly, His eminent wisdom is conspicuous in the sons
of man with their varying forms, constitution, nature, composi-
74 THE GARDEN OF WISDOM
tion, colors and appearance in the eastern and western parts of
the earth, whose whole number and multitude cannot be esti-
mated or comprehended save by the Creator of created things,
their Former and Originator, Governor, Nourisher and Sup-
porter—God, the Most High, the Omnipotent.
And similarly, my brother, consider the glory of man’s power
and how God has bestowed upon him intellect, wisdom, under-
standing, knowledge, magnificent conceptions and other ex-
cellencies through which God has differentiated him from other
animals and made him the one who commands, forbids, rewards,
and punishes, and subdues the desires which overcome the brute.
All this is not the case with the brutes.
He is adorned with temperance and shines with chastity,
ponders over the religious sciences concerning the proper ser-
vice due His Creator, His true unity and His complete trans-
cendence 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 per-
manent 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 with 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, happi-
ness, 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.
Likewise, God has imparted to him other sciences, e. g.,
the science of medicine involving the method of preparing dif-
ferent kinds of remedies from various drugs composed of
mineral, vegetable and animal matter, for the purpose of healing
THE GARDEN OF WISDOM 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,—which is not
the case with the brutes.
And likewise God imparted to him various arts: the science
of geometry to build houses out of hewn rocks and beaten tiles ;
the painting of all 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 dif-
ferent 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
these lands to other lands. He plunges into the sea to extract
therefrom the precious pearl,? the red coral, etc. He manu-
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
1 Anthropologie, pp. 12 and. Arabic text, pp. 194—108. For a descrip-
tion of the dawalib or irrigation water-wheels, consult Lane’s Dictionary
under the word, Lane’s Manners and Customs IT, 26. and Wiistenfeld’s
Jacut V, 33.
?Masudi’s Meadows of Gold and Mines of Gems, p. 345.
76 THE GARDEN OF WISDOM
fowl of the air. He crushes the fruit of trees to extract the
essential oils 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 com-
mentaries, the cultivation of letter writing and eloquence, and
the study of history according to years, geneologies, dynasties
and the conjunctions of the planets.1_ The brutes are far from
the possession of all these noble qualities, not to mention the
other excellencies which 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
might thereby multiply him and cause him to derive benefit in
this world and in the world to come.
Similarly, consider the four elements—earth, water, air and
fire—and that God in 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
*Berachya has similar passages in his Hahibbur XXII.
? Anthropologie, p. 49; Propaedeutik, pp. 50 and 69. The two opposite
points at which the sun crosses the constellations in the course of its
advance 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 are 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. God so ordered
things that the manifest should open the way to the concealed and occult.
THE GARDEN OF WISDOM 77
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 ‘ste; "7 =" Wile up to the’ heavens: your ‘eyes;"’ > The
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, Cancer, Virgo, Libra, Scorpio, Capricorn,
Aquarius, and Pisces.2 They are the armies of God, the
inhabitants of His heavens, His angels ever near Him, the
mediators between Himself and His creatures, His vicegerents
over all His creation, bestowing blessings, benefits and happi-
ness 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
things according to his deserts. To this the prophets refer
when they say, “ Which the Lord thy God hath divided into all
the nations under the whole heavens.”* In reference to the
descent of spiritual blessings and influences from the heavens
they say, “ The Lord will open for thee His goodly treasure; ” §
“And it shall come to pass on that day, saith the Lord, that
I shall answer the heavens and they shall answer the earth.” ®
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 thereof. Thus the celestial bodies battled
ise ele 26. Ident L116, 7 Ps, MEX, 2eands: *Iidem, 5..and 6;
° Propaedeutik, pp. 46 and 47.
° Naturanschcuung, p. 144; Propaedeutik, p. 74. Compare Shabbath 156.
‘Deut, LV, 10. idem? “XVI, 12s |” Hosea sil,23:
78 THE GARDEN OF WISDOM
against Siserah,—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,
the following are 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 beginning until the end. If this then is the case with the
world of nature—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
loftier and nobler than this world—the inhabitants of His heav-
ens should praise Him continually, not ceasing from His service
for the twinkling of an eye or for even less than that; that they
do not disobey His order, move only at His command, and pass
not beyond the limits prescribed by 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 con-
nection with the world of emanation and was formed before this
world. 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
shine all the time by night and by day, and empowered them
to convey blessings to the world beneath. To that the Script-
ures refer in the passage, “ And God said, ‘Let the luminaries
be in the firmanent of the heavens’; and He said, ‘They shall
be for signs, for seasons, for days and for years.” “And
it is further stated, “The greater light to rule by day and the
lesser by night, with the stars.”* They explain that, “to rule
1Judges V, 20. *Ps. CXLVIII, 1. *Neh. IX, 6.
‘Ps CXLVIM o:- Idem XLV, 10: 2° Es. (Cr, GEWARIE 5%
™Gen. J,-14. "Gen. I, 16.
THE GARDEN OF WISDOM 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 min-
eral, plant or animal. These are some of the manifestations pat-
ent to the senses. As to those conceived by the faculty of reflec-
tion, they are too numerous to be mentioned in this book. Truly
the sun does not transgress the boundaries set for it by the Cre-
ator and cannot bestow a gift upon anyone for whom He has not
intended it, since the sun is but one of His servants, one of
His vicegerents in this world. The prophets in their graphic des-
criptions used the sun figuratively to depict reward and punish-
ment, 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 heal-
ing 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 burning 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 Lord of Hosts, leaving them neither root
‘Deut. XA 145) > Malo til, 20:.- 2 Dane Xa.
So THE GARDEN OF WISDOM
nor branch;”! “ They shall be burnt with hunger and devoured
with burning heat.” ?
Similarly the other stars have spiritual, subtle creatures
who journey in this world with the consent of their Creator
and Governor. What he assigned to each and every creature
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 com-
mand 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 for each and every one a
distinct orbit to be traversed in a designated period as long
as the world lasts. Thus God determined the orbit of the
moon, the planet nearest to the earth, by causing the moon’s
sphere to complete its revolution in a month, Saturn, the
remotest planet, completes its orbit in thirty years. The sun,
which is becween the two, finishes its orbit in a year, The
movements of the other stars are likewise determined in accord
with God’s decree and will.
No 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
to the fact that we receive manifold blessings. By observing
the motions of the heavenly bodies we have become aware of
months, years and conjunctions to the extent reached by our
science and attained with our understanding. Of course the
things which are hidden from us are much more than those
we know. Praised be the One whose creation is this creation,
whose might is this might! All are too feeble to attain a
thorough knowledge of Him, just as 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-
*Mal. IIL ro. * Dett.. XXXII, 24." Eceli VIII: 4.
THE GARDEN OF WISDOM 81
ledge his weakness concerning what is under him and behind
him, All are bent upon His praise and from the refulgence
of His light they receive light.”
It thus came about, my brother, that the ancient nations
were misled by 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
well understood. Our fathers of old transgressed by making
the image of Saturn, worshiping it and carrying its effigy in
procession, after having learned that he was appointed to regu-
late their affairs; for every nation has a director whom the
Creator has appointed to regulate its affairs,t as he is called
figuratively by the prophets: “ The prince of the kingdom of
Greece, the prince of the kingdom of Persia;”?? “The great
prince 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
with the command of their Creator, We know that the people
used to carry that effigy 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
in Greek is Kaiwan.® How very wonderful, my brother, is
the course which God makes it take, from the west to the east,
whereas the sphere of the constellations would force it from
the east to the west. That is clear when the sun or the moon
is at the end of the sign Aries and towards Taurus. And Aries
In Bereshith Rabbah (parashah 78, sect. 3) we are told that the being
that wrested with Jacob was the tutelar angel of 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.
* Dani 20) otidem: XU, 1:
*The Massoretic reading is Kiyun, but Nathanel like Ibn Ezra, prefers
the reading Kaivan which in Syriac and Assyrian means “Saturn?
5The Greek name for Saturn is not Kaivan but Chronos.
82 THE GARDEN OF WISDOM
sets—a journey perceptible to the eye and the senses—from
the setting sign to the sign which has not yet gone down, It
is clear that its course is from west to east, whereas the course
of the stars is the opposite, from east to west. They compare
it to a watermill which turns to the right while the cable above
it turns to the left, each of these preserving its own course.
Praised be the One who directs it and causes it to journey.
He creates a thing and its opposite as a proof of His own unity
and that there is 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 off harm except
with the permission and through the decree of their Creator.
They render obedience unto Him, submit to His commands,
sanctify Him, and praise Him. All of them stand ready to
obey His beck and call, worshiping Him and reverently bowing
down before Him.
The learned point to many of the sevens and the twelves
in this world, corresponding to the celestial bodies.
Man, who is a microcosm, has seven senses and twelve aper-
tures, as we have explained in the second chapter of this book;
In time, there are seven days, twelve hours in the night
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 ha-
arez;” 2 “Ulekol hayyad hahhazakah ulekol hammorah hag-
gadol asher asah Mosheh le’ene kol Visraei
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 “ Ubenuhah yomar, shubah ;”*
? B’rachoth.
2Gen. I, 1:“In the beginning God created the heavens and the earth.”
® Deut. XXXIV, 12: “And in all that mighty hand, and in all the great
terror which Moses showed in the sight of all Israel.”
“Numbers X, 35 and 36: “And it came to pass when the ark set for-
ward that Moses said, ‘Rise up, O Lord. and Thine enemies shall be
scattered, and they that hate Thee shall flee before Thee.’ And when it
rested, he said, ‘Return, O Lord, unto the ten thousands of the thousands
of Israel.’”
Asay
4 Ri
THE GARDEN OF WISDOM 83
The first two verses of the poem of the illustrious and prin-
cely Moses al-Kalim consist of seven and twelve words respect-
ively: “ Haazinu hashshamayyim waadabberah wethishma ha-
arez imre fi;” “Ya’arof kammatar likhi, tizzal kattal imrathi, kise-
irim ’aley deshe wekirebibim ale eseb;” *
The sentence beginning “ wezoth haberaka” has twelve
words and that beginning ‘Torah ziwwah” has seven; *
The precious stones as arranged upon the breast of the
High Priest were twelve in number and of twelve colors, the
names of the twelve tribes being engraved upon them, The
garments which he put on—which God commanded him to
make according to the passage, “ And these are the garments
which they shall make ’’—consisted of “ hoshen we’efod ume’il
wekutoneth tashbez miznefeth we’abnet ; ” ®
The number of days of the appointed seasons are nineteen:
Sabbath, Rosh Hashana, Yom Kippur, the eight days of the
Tabernacles, the seven days of Passover, and the Day of the
First Fruits; a
Abraham, Isaac and Jacob occur in the Torah to that
number in well known passages;
Prayer has nineteen designations: tephila, tehinna, rinah,
arishah, gishah, derishah, bakkashah, rechishah, pegiah, keriah,
sihah, ’amidah, zeakah, amirah, keriah, hishtawaya, shuah,
widduy, perisha—that is their number; *
When Holy Writ says, “He placed the boundaries of the
nations according to the number of the children of Israel” ®
it means the twelve tribes, the four-ancestresses and the three
patriarchs ;
2Deut. XXXII, t and 2: “Give ear, O ye heavens, and I will speak;
and hear, O earth, the words of my mouth. My doctrine shall drop as
rain, my speech shall distil as dew, as the small rain upon the tender
herb, and as the showers upon the grass.”
Deut. XXXIII, 1 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-
tion of Israel.”
°Exodus XXVIII, 4: “A breast-plate an ephod, a tunic, a broidered
coat, a mitre and a girdle.”
*In Siphri (Vaethhannan, sect. 26) prayer is said to have ten desig-
nations.
* Deut. XXXII, 8.
84 THE GARDEN OF WISDOM
It is further noted in connection with the name of Eve
(HaWaH) who was the mother of all living and from whom all
flesh has issued, that its numerical value is nineteen.2
Thus God ordered all things according to their number,
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 save Him.
I serve Him, give thanks unto Him, have confidence in Him
and commit unto Him my affairs, for He is beneficent and mer-
ciful.
We shall state what we can of the excellence of death that
it may be retained in our memory since it is the gate of the
Dwelling of Reward.?
Know, O brother—may God help both of us through His
Spirit !—that death is the soul’s separation from the body, its
cessation from the employment of the members of the body
and of the senses.®
Know, my brother, that death is of two kinds. There is the
natural death of the body, that which is decreed upon all mor-
tals: 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 wick-
ed; 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
master it—let us take our flight to God from that.’ Such
*H=8, V=6, H=s.
*For the Mediaeval Jewish exposition of immortality consult Templer,
Die Unsterblichkeitslehre bei den jiidischen Philosophen des Mittelalters
> Anthropologie, p. 123. ‘Eccl. IX, 2, ‘Sura LI, 50.
THE GARDEN OF WISDOM 85
die in very truth. Even if their bodies are animated by the
senses, their souls are dark with the darkness of death owing to
accumulated ignorance.t According to the sages the Script-
ures 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 or-
dained 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 writ-
ten, “ But the soul of my lord shall be bound up in the bundle
of life.’* He means the dwelling of the future world which
is the dwelling of life eternal, as it is written, “I shall give thee
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 sojourn in Thy tents? He that walketh in perfec-
tion and worketh in righteousness ;” * “ Who shall ascend into
the Mount of the Lord and stand in 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 exe-
cutors, 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-
* Anthropologie, p. 124. *Ez. XXXII, 11. * Ps. CXV, 37.
SPs. Ke orm (a San. XV, 20. ° Zech, Vil, 3.
"Ps, CE. Get bsiexv, ty ° Ps. XXIV, 3:
86 THE GARDEN OF WISDOM
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
spurn his sovereignity. Hence it is clear that death has its
source in Divine Wisdom, designed by the Creator for all
His creatures, small and great, prophets and executors, infidels
and believers.
Since it has been asked, “What is the reason of it and
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 im-
possible in this book. According to this parable a king gives
a banquet to the people of one of his provinces. They are
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 con-
sidered worthy to be near the king are placed with those who
are near him; 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
to their various relationships to the king. Likewise the vile
among them, such as the executioners and the keepers of the
cattle—and in short the people of each and every grade—are
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
this world’s people. When death loosens their bonds they are
translated from this world according to the merit of each indi-
vidual with the sons of his class and the people of his grade:
the good go to the good, and wicked to the wicked. The
Scriptures refer thereto in the passage, “ But the soul of my lord
shall be bound in the bundle of life’”’*—it means the living
who implore their Lord and do not die. And it is-further writ- .
ten, “ The soul of thine enemies shall he sling out as out of the
7T Sam. XXV;, 20.
THE GARDEN OF WISDOM 87
middle of a string.”’1 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
righteously. The prophets have commanded us to hate the
one class and to love the other. As for hating we read, “ Be-
hold those that hate thee, O Lord, do I hate.”* The sages
say, “ Warm thyself at the fire of the wise, but beware of their
burning coals lest thou be burnt; for their bite is the bite of
the fox, their sting the scorpion’s sting, their hiss is the serpent’s
hiss, 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 al-
ready 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 re-
fused. While they were talking highwaymen came out upon
them. The divers, seeing the robbers from afar, swallowed all
the pearls they had. When the robbers got to the spot they
demanded that the pearls be 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
1Sam.: XXV, 290. 7*Ps. CXXXIX, 21. * Pitke Aboth, ch: II, 15.
88 THE GARDEN OF WISDOM
said to the divers, “Come now, I shall serve you and free you
with my life. When you are brought before the robbers pray
them not to kill you all at one time but cast lots for one of you
and open his body. Ii 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 liberal-
ity of his soul towards those who were unworthy of all this
at his hands.
It is also narrated that a pious 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?” He answered, “As for my condition, as thou seest,
I make peace between the four enemies who are in my ribs.
If 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
up I am put to the trouble of relieving myself, and after that
must wash and purify myself. Besides I suffer 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 by the sentiment of the poet, ‘It is the
THE GARDEN OF WISDOM 89
irony of fate that a man should find an enemy in him whom
he first befriended.’ If I 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
me the society of such in whom I see all the signs of bastardy ;
all of them repay me evil for good. Whenever I try to better
them it does not help me; it is a worn out garment; here am I
mending it all the time, sewing it with a fine needle but it be-
comes 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,
I 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
evil-doers, with evil. I love the good and bless them; I am
wroth with the wicked and curse them, This then is my manner
of acting towards the people of my tribe. Now tell me how
you are and how you get along with the people of your tribe.”
The other servant of God replied, “ My condition and my
body are in every respect like yours, But the way I conduct
myself towards the people of my tribe is of another description.
As far as I can I make them desire 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,
I bear with him. If his statements are false, I am not at fault;
if his statements are true, he is not at fault. After I gain
- peace from them—from their insolence, envy and evil—I keep
afar from their lesser warfare’ and betake myself to the war
against my sensual soul with its nature and its yearnings, wishes,
desites, corrupt views, its embelishment of falsehoods so as to
give them the appearance of truth, and the subterfuges with
According to Sufi writers there are two jihads: al--jihadu ’l-akbar
or “the greater warfare,” which is against one’s own lust; and al-jihadu
‘l-asghar “the lesser warfare,” against infidels. Cf. Hughes, Dictionary
cf Islam, p. 243. ; ;
go THE GARDEN OF WISDOM
which it wishes to submerge me. For instance, it de-
sires various kinds of food, and were IJ 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, I
would get it; and if not, I would use all sorts of strategy to ob-
tain 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 simi-
lar gifts bestowed upon man by his lusts and to which he
becomes a slave. Similarly if I obey them by desiring copula-
tion, there is visited upon me all that the Creator wrote
unequivocally concerning the punishment of harlotry, accord-
ing to its different grades, (the explanation of which is exten-
sive). 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 pas-
sions, it evades me and disputes me, Then I set about to con-
vince 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
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. I then bring rational arguments proving
the existence of prophecy, with irrefutable and irrecusable
proofs—as we shall mention in the chapter treating of the
Messiah, the next chapter, please God—it abandones at the mere
mention of these arguments all the current vanity, fallacy and
fraud fall to the ground; but begins to confront me with
THE GARDEN OF WISDOM 9
arguments to confute the doctrine of reward, punishment and
the future life. It says to me, ‘Beyond this world there is
nothing, He that does good in it, does 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
obeys my injunctions even as the big camel obeys the little boy.
But then it begins to convince me that I am the noblest man
of my time, the most lauded of my kindred, the most exalted
son of my tribe. If I believe what it says and show my
approval of it I 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
I have escaped. I seize hold of its bridle and retain a firm
grasp upon 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
wickedness, but I believed him to be a more excellent servant
of God than 1.” The other asked, “ How is that?” He answer-
ed, “ As for 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
preceded me, and through experience acquired wisdom ere I
did. 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 Resurrec-
tion his balance will dip deeper than mine. Beyond a doubt
he is the more excellent. As for the pious man, verily before
God his piety and intentions are more excellent than mine, and
his belief is loftier. As for the wicked and rebellious one, how
can I prove that I am better than he, how can I convince
myself of it? He disobeys God thoughtlessly, I do so deliberate-
g2 THE GARDEN OF WISDOM
ly. He is not aware of the serious consequences of his deeds;
but I, 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.” The second man
showed himself worthier than the first, 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 quar-
relsome. 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 cap-
tives. To-day he finds himself a prisoner.” The fourth said,
“Behold how the dream of the sleeper has come to an end; and
his sorrow, how it 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 pos-
sessed it.” The eighth said, “We did not desire that from which
thou hast parted and we disdained that uopn which thou gazest.”
The ninth said, “How remotely this resembles thy dwelling of
yesterday!” And the tenth said, “This body had not as yet car-
ried out his purpose with reference to the world when the world
carried out its purpose with reference to him.”
Another narrator says, “It came to pass that there were ten
sages about Alexander’s bier. The first said, ‘We enter this
world ignorant, remain in it thoughtless, and leave it unwilling-
ly.’ 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.’ The fourth said, ‘He owed his life to
God but his death to himself.’ The fifth said, ‘Alexander never
traveled without help and without instruments but this time.’
The sixth said, ‘This Alexander ruled over his subjects; now
they rule over him.’ The seventh said, ‘Oft the timorous man
hid from thee behind thy back; to-day he does not fear thee to
THE GARDEN OF WISDOM 93
thy face.’ 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
approach thee’.”
They say that when a certain wise man had come forth from
a great city some one asked him, “What hast thou found among
the inhabitants of this great city?” He answered, “I saw il-
lusive 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
that He might make us of those who humble themselves before
Him and who rely upon Him according to the word of His
saint, “They that trust in the Lord shall be as Mount Zion
which cannot be removed, but abideth forever.” *
The fifth chapter is finished with the help of God. There
follows it
a BY. O. e
94 THE GARDEN OF WISDOM
CHAPTER VI.
This chapter treats of the virtues of the Messiah-—may he
speedily appear !—and salvation—may God in His mercy hasten
it!
Know, my brother,—Gold help us both to attain His favor !—
that the Messiah’s virtues are of noblest degree, and the knowl-
edge thereof the most exalted science.t. 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 bene-
ficence of God and His special favor to the Primal Intellect, how
he created it perfect and complete with absolute certainty and
with the clearest intelligence. It thus became the genus generum
and the element of elements. It is intellect, intelligent and in-
telligible. Intellect, because it comprehended all the things be-
stowed upon it by its Creator, the Most Exalted; intelligent, be-
cause it understood its own essence and discarded from its
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
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 de-
gree 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 power of the Omnipresent and Omniscient
One—minerals, plants, animals, 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 idea in Judaism
consult Schwartz’s Geschichte der Entwickelung der Messianischen Idee
des Judenthums. *Weltseele, pp. 24 and 26.
THE GARDEN OF WISDOM 95
mortals from the injustice of this world of genesis and decay.
Through the necessity of His wisdom—may His name be sanc-
tified!—He mercifully vouchsafed unto mortals a revelation
from the holy world—the world of the Universal Soul—which
originated from the overflow of its holy cause, the Universal In-
tellect—which in turn goes back to its Originator—may He be
exalted! This emanation from the Universal Soul expressed
itself in an individual man whose spirit is free from the im-
purity of the world of nature and is disciplined in the noblest
sciences and the purest works. From that holy effluence des-
cending upon him became an eloquent prophet.t Revelation
was vouchsafed unto him, coming unto him from the Creator.
He prophesied concerning things before their existence, per-
formed miracles, confounded the hinderers and rewarded the
worthy. All that was intended to direct man and effect his de-
liverance from the world of genesis and decay.” He who re-
ceived that Divine Law from that prophet and acted accord-
ingly and was directed by it, his 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 him an imposter, darkened his own soul
—from the misery of his condition may God in His mercy keep
us afar!
This being the case, some souls of men escaped in the times
of the prophets—peace 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 by-
gone and in previous generations. Then his favor will be com-
plete and his blessings scattered broadcast, the cause will be
joined to its effect, just as the disciple is taught by his teacher.
Then the wisdom concealed in the days of the ancient prophets
will be revéaled, the secret knowledge will 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
1 For the Mediaeval Jewish explanation of prophecy consult Sandler’s Das
Problem der Prophetie in der jiidischen Religionsphilosophie von Saadiah
bis Maimuni. * Cf. Attributenlehrz p. 203, note 181.
96 THE GARDEN OF WISDOM
among the creatures, and in their midst there will be no malevol-
ence, envy, or wrong so that it will not be necessary to carry
arms. 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, will not need wit-
nesses; only equity, justice, and God’s own corroboration. His
blessing will be visible throughout the world so that none of
his time will lack knowledge of God, since the Omniscient One
will 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
great. Happy the man that lives to see this!
Verily God has promised to revive the dead at the hand
of the Messiah. They will see this and gaze upon it with their
eyes. The eyes of the believers will be cool, but the eyes of
those of the unbelievers will be hot. God enables the Messiah
to perform such great miracles that no prophet before him has
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 our statements
by reference to the Holy Torah and to the utterances of all the
prophets—upon them be the most excellent peace !—God-in-
spired utterances concerning the advent of this noble personage
and the succoring at his hands of this weak and afflicted people,
the people of Israel, who are persecuted by the nations and
despised by all the other religious sects. At his hands they
will rejoice, for he will deliver them from their martyrdom and
free them from persecution, this being one of the numerous
miracles that God will send him to perform. He will remove
the burden from this people, relieve their distress, break their
yoke and fetters, and transform their misfortune inté happiness,
their excruciating misery into pleasure great and enduring, and
their curse into blessing. Through him they will enjoy crescive
prosperity, and so happy will their state be that the nations who
used to revile them will boast by them; those who reduced them
to servitude will serve them, and those who upbraided them
THE GARDEN OF WISDOM 97
for their shortcomings wiil pardon them, God has promised all
that 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 say-
ing of the nation through his hands. All the misfortunes and
misery threatened by God were visited upon them, especially
all that is threatened in the Scriptural chapters beginning, “If
ye will 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
satisfied with all this the jeering nations asserted that the 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 shall proceed to prove all this step by step, with the help
of God. Were we 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
passages as space permits, since they will satisfy the one whose
views on this subject are not decided, the one who is opposed
to this doctrine and the one who upholds it. God forbid that
His promise to our nation should not be kept but his threat re-
main! “Far be it from God to do evil, and from the Almighty to
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 Isice!. He smites the
head of Moab and the crowns of all the sons of Seth,’ * etc. to
*Lev. Xavi. 3) Deut: XXVI, 1. Job. XX XLV, ro.
“Numbers XXIV, 17.
98 THE GARDEN OF WISDOM
the end of the chapter. It is also said, “The sceptre shall not
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 descrip-
tion, his glory, and the peace that will reign among all creatures
—man and beast—at his command and decree, through the in-
spiration diffused among these creatures by their Creator.
Many of his descriptions are very beautiful; some we have men-
tioned, some not. Of the latter is the passage, ““A branch shall
come out of the stock of Jesse, a scion from his roots shall
sprout, and the spirit of the Law shall rest upon him, the spirit
of wisdom and understanding——And He shall inspire him with
the fear of the Lord; ” * 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 rem-
nant of His people. And a banner shall be raised over the na-
tions. He shall gather together the outcasts of Israel.”* He
continues his description with the words, “Unto him kings are
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, “ How
pleasant 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 I raise my hand to the nations and to
the people do I lift up my standard, and they shall bring thy chil-
dren upon the arm and thy daughters they shall bear upon the
1Gen. XLIX, to. -7Is, XI,.1. - * Idem, XI,.6. *Idem XI. 11 and 12.
®Tdem LIII, 2, °Idem LITT, 10. ‘Idem LII, 7. *Idem LII, 9.
°Idem XLIX, 12.
THE GARDEN OF WISDOM 99
shoulder. And kings shall be thy attendants and their princes
thy nurses. With their face to the ground shall they bow down
unto thee and the dust of thy feet shall they lick;’* “I say unto
the north, ‘Give’ and to the south ‘Do not destroy. Bring my
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 numer-
ous instances all of which we cannot quote here. We shall men-
tion only a few: “Behold days are coming, saith the Lord, and
I shall establish unto David a righteous sprout and a king shall
reign. And he shall be wise and do judgment and righteous-
ness 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
him near and approach him ;” ¢ “ Rejoice exceedingly, O daugh-
ter of Zion! Shout aloud, O daughter of Jerusalem! Behold thy
king cometh unto thee, righteous and victorious, a poor man
who rideth upon an ass, upon a wild ass, the colt of female
asses.” ®
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. ;° “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;’’’
“And 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 were, and they shall rule over
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: “And it shall come to
11s, XLIX, 22 and 23. ?Idem XLIII, 6. *Jer. XXIII, 6.
“Idem XXX, 23. © Zech), 1X) 9: °° Zeph. Il, 29, °°" Zech. VIII, 13-
SIs. XLV; .2:. Ez. ROOGVIE 12,
100 THE GARDEN OF WISDOM
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
Lord, I will put 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; ” * “‘ They shall no longer teach one another—a man his
brother, or a man his friend—saying, ‘Know the Lord,’ for all
of them shall know the Lord, from their great unto their small
ones, saith the Lord. For I will pardon their iniquity and their
sins will I remember no more.” +
There are also many passages of consolation and prophecy
that require extensive explanation. Some are dependent upon
the condition of repentance, as the resplendent prince—peace be
unto him !—said, “And it shall come to pass that when all these
things come upon thee, the blessing and the curse which I place
before you, then thou shalt consider in thy heart;”® “And the
Lord thy God shall turn back thy captives and shall have mercy
upon thee ;” ® “And he shall again gather thee from all the na-
tions among whom the Lord thy God thrust thee ;”* “And the
Lord thy God shall bring thee to the land which thy fathers in-
herited, and thou shalt inherit it and dwell therein.” ®
As to those which, although dependent upon the condition
of repentence, must nevertheless come to pass as the direct de-
cree 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
times”?
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
1Joel II, 28 and 29. *Ez. XXXIX, 20. “Jer. XXXI, 32.
*Idem XXX, 33. *Deut. XXX, 1. *Idem XXX, 3.
TIdem XXX, 3. ‘Idem XXX, 5. “Is. XL. 22.
THE GARDEN OF WISDOM 1OL
intercessor: therefore his arm wrought salvation for him; and
his righteousness sustained him’.” And they said further, “As
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 establish over them a king whose
decrees are as severe as those of Haman.” If they repent they
will be redeemed. If their repentance is spontaneous it will be
specially praiseworthy and will hasten the advent of their happi-
ness. But if we await force, trouble and affliction will pursue
us, for it is written, “ When thou wilt be troubled, and all these
things shall have found thee in the end of days, thou shalt re-
turn unto the Lord thy God and shalt hearken unto His voices, *
We hope that that time has drawn near, please God, because
we have read it in the 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-
junction”. That applies to Saturn as the science of the stars
demonstrates most clearly. It presides over our nation, and
with its transition to the above mentioned conjunctions God
will change the condition of the whole world as He promised,
“For behold I create new heavens and a new earth. Ye shall
not remember the first ones.”* And to it the prophet alluded
when he said, “At that time shall Michael arise, the great prince
who presides over the children of thy people.” ®
It is incumbent upon us to obey the Creator and stand in awe
of Him. If we do that then will it be well with us; but if not,
it will be otherwise. To prove that the merciful Creator will
not forsake this 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
I shall remember unto them the covenant of former times.””
Before this He says, “And I shall remember my covenant with
Jacob, and my covenant with Isaac, and also my covenant with
Abraham will I remember; and the land will I remember.” ®
* Deut. IV;.30; 2 Dan. XT, 7...* Dan, VII, 25... “Is. JEXCV VIZ:
®Dan. XII, 1. *Lev. XXVI, 44. "Idem XXVI. 45. *Idem XXVI, 42.
102 THE GARDEN OF WISDOM
He promises that he will not destroy, according to the passage,
“For I, the Lord, do not change; and ye, O children of Israel,
shall not come to an end.’”? And it is further said, “ But thou,
my servent Jacob, do not fear; and be not dismayed, O Israel
For behold I am thy Saviour from afar; and thy Arm from the
land of captivity. And Jacob shall return and be quiet and
tranquil, and none shall terrify, for I am with thee, saith the
Lord, to save thee. Verily, I will make an end of all the na-
tions amongst whom I 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 light by day and the ordinances of the
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-
ever.’”? “Thus, saith the Lord, If the heavens above can be
measured and the foundations of the earth searched out beneath,
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-
nant with them, that I will not turn from after them but do good
unto them, and plant them in this land, truly with all my heart
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 vi-
olate 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 heav-
ens cannot be counted and the sand of the sea cannot be meas-
ured, thus shall I multiply the seed of David my servant and the
Levites my ministers;’? “Thus saith the Lord, ‘Had it not
Malachi III, 6. ?Jer. XXX. 10 and 11. “Jer. XXXI, 34 and 35.
*Idem XXXI, 36. "Idem XXII, 39 and 41. °Idem XXXII, q2.
"Idem XXXIII, 20 and 22.
THE GARDEN OF WISDOM 103
been for my covenant by day and by night, the statutes of heav-
en 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
their captivity and shall have mercy upon them.’’* All that is
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
of the truthful prophets—peace be upon them! “ “And as for me,
this is my covenant with them’, saith the Lord, ‘my spirit which
I have put upon thee and my words which I put in thy mouth
shall not depart 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.”®
The covenant refers to the Torah, And in His perspicuous Book
we are enjoined that “It shall not be forgotten from the mouth
of his seed.”* This alone is proof sufficient that it will not
be annulled or abrogated. Especially is this the case in the vari-
ous passages wherein He commanded us and our children to
observe it for all times, not to add thereto or diminish there-
from: “The thing which I command thee this day thou shalt ob-
serve to do: thou shalt not add thereto or diminish there-
from.”® Through it the penal laws are inflicted, the covenant
is ratified, compacts are made through its observance, and con-
duct is regulated by it, so that He says in the last oath and cove-
nant, “Cursed be the man who doth not uphold this Torah to do
them.”® This covenant was confirmed unto us before our crea-
tion, our fathers having made it in our behalf: “Not with you
alone did the Lord make this covenant and this oath but with
the one who is standing with us this day before the Lord our
God and 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
has abrogated your law.”
Know then, my brother, that nothing prevents God from
1Jer. XXX; 2g: > 7s. LIX, 21. "Jer. XXXII. 25. * Deut. KEK 25,
5Idem XIII, 1. *Idem XXVII, 26. *Idem XXIX, 13 and 14.
104 THE GARDEN OF WISDOM
sending unto His world whomsoever He wishes whenever He
wishes, since the world of holiness sends forth emanations un-
ceasingly 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 revela-
tion of the Law He sent prophets to the nations, as our sages of
blessed memory explain, “Seven prophets prophesied to the na-
tions of the world 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 there-
of: “For from the rising of the sun to the setting thereof great
is My name among the nations.’? And further, “For unto me
shall every 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
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 be-
cause of the Lord’s love for you and to keep the oath which He
swore unto your fathers ;’’ “’I love you,’ saith the Lord. And
they say, ‘In what respect hast thou loved us.’ ‘I 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
alive, even as we are this day;’® “It shall be accounted right-
eousness unto us to do all these statutes ;’* “He declared His
words to Jacob, His statutes and judgments to Israel. He hath
not done so to any other nation;”7 “And ye shall be unto me
a peculiar treasure from among all people ;’’* “For which is the
great nation unto whom God is near?”; “For which is the
great nation which has righteous statutes and judgment?”
*Malachi I, rx, ?Is. XL, XXIII. *Deut. VII, 7. ‘Malachi I, 2.
*Deut. VI, 24. *Deut. VI, 24. "Ps. XCLVII, 19 and 20.
"Ex. KIX, '§. °°" Death) TV. &
THE GARDEN OF WISDOM 108
And he swore by the tongues of the prophets—peace be upon
iuem !—that if we forsook His law and the duty He has imposed
upon us that He would rule over us with force “‘As 1 live’,
saith the King, Lord of Hosts, ‘I shall rule over you with a
strong 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 ru-
mor.” He speaks after this manner in many verses and also
to the effect that the Torah has not been abrogated. This con-
tradicts 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 off. And concerning that he said, “As in
my presence, and declares true what is in my presence from the
Torah.”? 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 fur-
ther said, “Thou shalt not find any change in the ordinance of
God.”> He means the Torah. How can we change His tradi-
tion and His religion which Moses brought down? Our pious
forefathers witnessed no change in God’s tradition and religion
received from Moses His messenger. Following in their foot-
steps we have made choice of it, and emulating their laudable
qualities we cling fast to the Torah and the performance of
its duties and precepts, for its exchange or alteration is for-
bidden. It is further said, “God desireth to declare these things
unto you and direct you according to the ordinances of those
who have gone before you.”® That indicates that Mohammed
was a prophet to them but not to those who preceded them
in the knowledge of God. And he said, “O People of the
Book, He shall not accept a deed of you unless ye fulfill the
Torah.”? And again, “If there is any doubt concerning what I
reveal unto thee, then ask those who received my Book before
thou didst.” This indicates that He would not have command-
Ez Moe, 8500 Sura 1, 58.and) 116. - “Idem: TIE, 44; LXE, 6.
*Tdem V; azo. idem) XOXCKV cae.) ) Idem iV ,<31-") * Idem V;-72.
106 THE GARDEN OF WISDOM
ed him to ask concerning the Book had He annulled it. And
if they say, “Lo, our Book abrogates your Book, just as your
Book abrogates the Book of Abraham,” we reply, “That is not
true. On the contrary, we uphold the religion of our fatehr
Abraham, and especially circumcision which God made incum-
bent upon him, according to the passage, “For I know him, that
he will command his sons and his house after him,’’? etc.
When God sent Moses al-Kalim with the Torah to the Children
of Israel they were six hundred thousand. And God made in-
cumbent upon them what He had made incumbent upon Abra-
ham, 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, be-
cause 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 num-
ber and because the pre-Abrahamic period could not bear more
laws. When Abraham appeared God enjoined upon him the
observance of various additional laws. He carried out the Law
of Moses, taking it as a duty upon himself before it was bind-
ing.2 Likewise, when God imposed duties upon the Children
of Israel to be performed in the Land of Syria they assumed
these duties before they entered the land as a mark of obedience
to their Creator. Instance the unleavened bread, the shew
bread, the pressed grain, the Feast of Weeks, and other com-
mands which were to be carried out in the Land of Syria, but
which they nevertheless observed forty years in the desert. They
could have believed in them without doing them, but they 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
1Gen. XVIII, *?Yoma 28b; Kiddushin 82a. *Gen. II, 15.
THE GARDEN OF WISDOM 107
of Abraham we read, “Because Abraham has hearkened to my
voice and observed my charge.” Similarly, God has made in-
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
similarly, the gathering of all the nations unto the Messiah, ac-
cording to the passage, “All the nations shall be gathered unto
it, the name of the Lord.”? When they say unto us; “That was
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
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 nourish-
ment to whomsoever he wishes, and permits them to whomso-
ever 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
whom nothing can be compared, who is above all comparison:
or thing compared above the intelligent and the intelligi-
ble, understands the well-being of all His creatures; their
reckoning and their punishment are entirely in His hands.
Whomsoever He wishes He punishes, whomsoever He wishes
He rewards, and whomsoever He wishes He compassionates.:
No hand is above His, and neither interdict nor decree are nec-
essary against the one whom He regards worthy of being pun-
ished and cut off from the Divine mercy. All are in His serv-
ice. His mercy gives them ample sustenance in this world and
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
learnt concerning Him, that we disobey not one of the Divine.
Laws and become as Holy Writ hath it, “They made me the
tidem’ SXVles. jer, It, 47. Pew CXL, 9.
108 THE GARDEN OF WISDOM
keeper of the vineyards but my own vineyard have I not
kept.” To the service that all His creatures owe Him as He
wishes and how He wishes there is a very nice example: A king
required the services of the people of his city to build a palace.
Some of them were architects, some were carpenters, some de-
corators, some 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 main-
tained all of them. The manner of their service was made
known to the king and he waited until he sent for 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
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
perished with 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
all return. All call unto Him, all turn their faces unto Him, and
every pious soul is translated to Him, as it is written, “And
the spirit returns unto God who gave it.”? We shall follow.
this subject with the mention of the world to come in the chap-
ter after this—please God!—since after the Messiah there is
nothing save that—truly God knows better and is wiser.
Similarly, when we argue with non-Jewish disputants in re-
gard to the nullification of our 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
must perforce answer not “ignorance” but “wisdom.” This an-
*Song of Songs I, 6. ?Eccl. XII, 7.
THE GARDEN OF WISDOM 109
swer suffices, for wisdom is never altered, changed, abrogated -
or replaced by something else. God forbid that He should
give a command at the 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 is His
way to continually command whom He wishes and send whom
He wishes to whomsoever He wishes, since all the worlds are
His possession and in His grasp. A proof that 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 pro-
phet to us He would have surely been of our language, and
again, had He been for us why did God say to him, “Lo thou
art one of the apostles sent to warn a people whose fathers I
have not warned.” He meant the people who served at-Lat
and al-Uzzah. As for us, behold our fathers were not without
warnings throughout an extended period, and likewise prophets
did not fail them. But Mohammed’s message was to a people
whose fathers had not been warned and who had no Divine
Law through which to be led aright, therefore he diretced them
to his law since they were in need of it. And as for other peo-
ple they had something to lead them aright. It is not proper to
contradict those who are of another religion since their ir-
religion 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 commanded us in the Law which He de-
livered to our prophets. Through it the covenant was assumed
-by them and by us, as we have pointed out in this treatise.
Thus spoke one of the learned condemning the bigotry of the
sects and their strife, “The teachings of bigotry shall not tyran-
nize forever, for knowledge 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
ignorant multitude are not cognizant of it.”” Since the Creator—
blessed and exalted be He!—controls the record of all mankind
according to which they receive their deserts, He brings to light
their good and their evil deeds just as Holy Writ declares, “The
1 Sura XIV, 4
110 THE GARDEN OF WISDOM :
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
thing, whether it be good or whether it be evil.’
Know my brother—may God help us and thee to His favor
—that our servile condition among the nations and the con-
tempt which is heaped upon us by the other religions were an-
ticipated by the prescience of the Creator—praised be He!—in
the beginning of the prosperity of our ancestors that misfor-
tune would visit us, unhappiness be appropriated to us, the
land consume us, and servitude destroy us; as the Scriptures at-
test, “Ye shall perish among the nations, and the land of your
fathers shall consume you.’”? The nations do revile us, treat
us contemptuously and turn their hands against us, so that we
stand among them in speechless terror as the sheep before the
shearer, even as it is written, “As the ewe is dumb before its
shearers.”* Because of that the Hebrew poet cries,
“Oh how I hope unto my God !—
See Rachel’s children fleeced like sheep !—
When will this awful exile cease!”
We are like the sparrow in the hand of a child who plays with
it until the bird is half dead—and the child kas no compassion {
There are several poems on that theme, A Hebrew poet com-
pares us to
“A sparrow bound to hand of child
Who thrusts it here and thrusts it there
And laughs with glee to hear the bird
Give forth its terror-laden screech.”
’
An Arabian poet likens us to
About the snares of death—
“A sparrow captive held
By child who lets it flutter
The child makes: this nis pleasure!”
In fine, they have no pity or compassion upon us, for no one
*Eccl. XII, 13 and 14. *Ley, AV, 38) 2 ie, v2
THE GARDEN OF WISDOM Ili
sympathized with us in our dire distress, or as the Scriptures
express it, “For who hath compassion upon thee, O 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
l’Asaph the destruction of the Temple and the chastisement to
be meted out to the people: “O God, nations enter into Thy
inheritence!”? In every generation the sages of our people
uttered elegies too numerous for tomes to contain or memory
to retain.
Thus in these times Shelomo Hakkatan* and Rabbi Jehu-
dah 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, O Lord, for Thine is the power!
For Thy Name’s sake, O Lord, show us a propitious sign!
O Lord, when will the wonders cease!
Sheshech ruled o’er me, laying me prostrate ;
I 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:
Aer eoVe ee Sia LA XLS, ft. . 2m’ Gebirol:
*Refer to Translator’s Introduction to the Bustan.
Ii2 THE GARDEN OF WISDOM
“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 of light,
Has thralldom been our lot, our portion pain!
With Ishmael 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, for aye?
Mercy we crave!
O, Lord, we hope in Thee alway,
Our King will save!’
Lines from Rabbi Jehuda Hellewi—may God have mercy
upon him!
“My oaks? are wither’d!
My 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 unto me for I sojourn in Meshech,
I dwell in the tents of Kedar!’
tTranslation by Nina Davis, “Songs of Exile by Hebrew Poets.”
? According to Harkavy the “oaks” are probably the trees which were
at the entrance to the Temple, mentioned in Ezek. XL and XLI.
> Poems of Rabbi Jehudah Hallewi, edited by Harkavy; Vol. Il, part 2,
number 17.
THE GARDEN OF WISDOM 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
for our firm conviction that He does not contradict the testi-
mony given by the great prophets in their authentic books
handed down to us from father to son, we would have been
lost, we would have perished, yea every single one of us! And
especially 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
utterly.” Although we were beset by these terrible condi-
tions and intense sufferings we held fast to His Divine Law
and gave ear to His mandates, we had confidence in His cove-
nants and therefore did not set any of them aside, as it is writ-
ten, “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.” 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 God—lauded
be His name, and exalted His Praise!—to carry out His threat
against us or leave His promise unfulfilled. The Truthful
One does not blast thy hopes, as He Himself hath declared,
“For I am the Lord—those that hope in Me shall not be put to
shame.”* Verily such is the hope we cherish day by day. He
makes this promise and fulfills it unto us in the time anticipated
by His prescience, the time ordained by His power and unshak-
able 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
Law. By my life, it is our duty to be more circumspect than
the other people with regard to religious matters. Especially is
it our duty to fulfill certain commands, as for instance those re-
lating to the Sabbath, circumcision, Passover, the menses, and
ATev. SOX VI, 440) 7 Ps RLTV; 18, “Idem XLTYV, 2r. 1.4 BD. Cae
114 THE GARDEN OF WISDOM
others which we find it possible to observe, viz. “Ye
shall. not. -commit adultery,** Ye ‘shall> not ‘steal’ ‘ete.,
so that, unlike all the other nations, we should have
none of our people appearing in the streets as_ har-
lots, idolators or murderers. If we earnestly consider
our shortcomings even partially as much as the nations
notice them, and lay them bare in the manner the nations ex-
pose them for us, there would be nothing against us. Thou
knowest the story how “the Lord said because the daughters
of Zion are haughty,”* how the prophets reproached them,
and the terrible punishment that was thereafter visited upon
them, hastening the ruin of the Temple and of the whole coun-
try. Truly He hath visited our nation with the full measure of
calamities, as it is written, ‘““For she hath taken double from the
Lord for all her sins.”* How many of the other nations served
Him only with innumerable transgressions, disobedience, rob-
bery, guile, wrath and bloodshed! But we recognize full well
that the Creator has imposed greater responsibilities upon us
than upon others, and that 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 ennoble us, as we have explained in the early part of this
chapter. Our Law and their Law unite in testifying to that.
In no wise can they escape this fact, especially when God had
promised to our ancestors Abraham, Isaac and Jacob, as indi-
cated 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
thee and as He swore unto thy fathers Abraham, Isaac and
Jacob.”® We shall explain that 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.
Let him eat only a specific kind of food and drink, only a spe-
cific kind of liquid and carefully weighed. Let him not take
tix. 0X 14.) idem as, tis. 1, 16, “idem; XL, 2:
eDeut: Koln, On a2:
THE GARDEN OF WISDOM 115
too freely of food or drink.” He here refers to the patient
whom he expects to recover. Then he adds, “Let the other
patient do just as he pleases: eat what he pleases and drink
what he pleases, irregardless of weight, and withhold nothing
from him.” But this because his case is hopeless. Thus God—
who to be sure is far exalted above any comparison—has for-
bidden us much in the way of food, drink, garments, marriage
and other things, but did not in like manner restrict other na-
tions, as it is written, “He stood and measured the earth; He
saw and bound nations.” What He permits to one nation
He did not impose upon others, as it is written, “He declares
His words to Jacob, His statutes and judgments to Israel. He
hath not done thus to any other nation.” Likewise, He gave
righteous statutes and judgments: He does not grant respite
to anyone who transgresses them wilfully. Concerning that it
is said, “Thy testimonies are exceedingly true 73 and again
“The testimonies of the Lord are true.”* Since He regards
us as pre-eminent, He holds us to strict account in this present
fleeting life, as it is written, “Only you do I know from among
all the nations of the earth. Therefore I visit upon you all
your iniquities.”> The full meaning of “I know” is “I know
your superiority,” e. g., “I know thee by name.”® He hastens
to chastise us that He may purify us from our sins just as the
intelligent and affectionate father promptly administers bitter
medicine to his son against the boy’s will, in order to purge
his body of deleterious waste. The father certainly knows bet-
ter than the boy what is for his good. It is therefore incum-
bent upon us to accept His chastisement cheerfully that ours
may be the reward. He imposes severe penalties upon us in
order to make our portion beautiful, for it is written, “Whom-
soever the Lord loveth he chastiseth.”? We therefore pray
God to cause both of us to be of His pious ones, His beloved
prophets, His regents and His favorites, that He may make
us rejoice through His mercy, and through His might make
our end happy. Finished is the sixth chapter, there follows it
1Habak. III, 6. ?Ps. CXLVII, 19, 20. *Idem, XCIII, 5.
‘Idem, XIX, 8. *Amos III, 2. *Ex. XXXIII, 17. Prov. IN, 12
116 THE GARDEN OF WISDOM
CHAPTER VII.
This chapter treats of the other world, the termination, to
which belongs Paradise, the Abode of life and eternity.
Know, my brother,—may God help both of us through His
spirit !—that the Creator,—may He be praised, He who is glor-
ious and mighty !—gradually carries man from one state to an-
other, each state being loftier, more exalted and nobler than
the one preceding.t The proof thereof is the following. Orig-
inally a man exists not in actuality but only potentially in min-
erals and plants and later appears as semen in the loins of his
parent. Then God carries him, as a 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
until the drop of semen finally becomes a foetus. For after
the semen is in the womb a quantity of coagulated blood is
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 devel-
opment 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
is called the sensual: It makes him conscious of cold and heat,
1 Naturanschauung, p. 162; Logik und Psychologie, p. 132.
THE GARDEN OF WISDOM 117
fatigue and pain, and enables him to find pleasure in rest, sleep
and nutriment. The blood which served as constructive mate-
rial, is made palatable by God that the child may suck it from
the breasts. It is not oversweet, loathsome, sour, salty or
greasy. Not a single one of its ingredients is unpleasant: it
is pure, mild, savory and not Overcopious. When it flows the
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
he is endowed with another force by the Universal Soul,—the
faculty of speech. He utters words, at first with difficulty, ad-
vancing step by step and according to the manner and method
of the first two powers, growth and sensation. He walks upon
his feet, eats 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 SUu-
perior to the first three powers. He distinguishes good front
evil, and is duty bound to learn the laws religious and civil.
He continues to develop along these lines until he becomes a
man of thirty years. From that time on up to his fortieth year
he gains in 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
forces.2 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 con-
duct has earned for him in this world. All the pleasures of
this world when compared with those of the Future World are
not as much as a drop of water compared to the whole sea. In
like manner, the foetus’s pleasure in the womb of its mother
is not as much as a kirat® to the one hundred million pleasures
of this world. Consequently what we have stated above is
perfectly clear, that God takes man from one state to another,
each loftier than the other, and that the last is a state loftier,
1 Naturanschauung, p. 162.
2 As regards the stages of man’s physical, intellectual and spiritual dev-
elopment Nathanel differs somewhat from the Ihwan as-Safa, but is
manifestly influenced by them. Cf. Weltseele, p. 22; Naturanschauung,
p. 162, *A kirat equals four grains.
118 THE GARDEN OF WISDOM
a gradation higher, a degree nobler than this world in every
respect, beyond definition and description. Since that is so,
men are ignorant of the nature of the After-life and cannot
conceive it, for they are accustomed to this world. They are
like the foetus which is ignorant of the appearance of the world
since it is 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, min-
erals 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-
cept its explanation out of consideration for its ignorance of
this earthly dwelling and all that is therein, and because its in-
tellect is too limited to conceive the world. The Creator,
knowing far better than the foetus what is for its good, trans-
lates it from one condition to another according to the dictates
of divine wisdom. And thus it is, my brother, with the chil-
dren of this world. 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
for you in His Paradise wherein is that which delights the soul
and pleases the eye,” men were ignorant of the other life be-
cause of their inability to conceive it. They desired eternal
happiness in this earthly dwelling, not knowing that its pleas-
ures are torment and its health illness. That was due to their
limited knowledge of the world. Eat only a morsel of what
it gives and make light of what it values. Look upon its
wealthy as insignificant and its powerful as contemptible. One
of the pious, ridiculing this world, exclaimed: “Fie upon it!
THE GARDEN OF WISDOM 119
Its sweetest eatable—honey—comes from a bee. Its finest
material for garments—silk—comes from a worm. Its most
fragrant perfume—musk—comes from a beast.t Its most
agreeable thing—sexual intercourse—is like discharging urine
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 world.
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 of
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 is he like the smaller animals and reptiles, but is a
creature of the most perfect symmetry in moderation.
Likewise, God did not make his soul actually like that of
the angels or like the souls of brutes, but the medium between
these two extremes. Finally there is the moderation of his
mechanism. As for the sense of sight, he can see and under-
stand only what is 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
is near and gentle but with difficulty that which is distant or
terrible, as for instance the motion of the celestial spheres, thun-
derbolts or any frightful sound. And likewise, he cannot hear
the walking of the ant because of its lightness.” Similarly, the
sense of touch: he is not able to touch fire because of its ex-
treme heat or air because of its rareness. Similarly, the fac-
ulty of speech: he is not able to utter two or more words at
the same time, not to mention that he cannot bray like an ass,
and so on. Likewise, his foods are moderate. He cannot eat
thorns, fruit stones, dry grasses or nauseating food or drink
nauseating water, after the manner of brutes; neither can he
eat wood as worms do. All his necessities are moderate in de-
gree and manner,
*The mall musk deer. * Anthropologie, p. 112.
120 THE GARDEN OF WISDOM
When all this is clear, we can show that he also cannot
know or comprehend what is beyond his power. The Scrip-
tures refer to this matter in the words addressed by the Most
Holy to Moses al-Kalim: “Thou canst not see my face, for
man cannot behold Me and live.”? One of the commentators
explains the passage thus, “It is impossible for thee to gaze
upon my essence, for mortal cannot see me and live.”
Furthermore, the senses cannot attain a higher power to
the measure of power than that which God has meted out to
them. The faculty of speech does not trespass upon the func-
tion of the faculty of hearing, and hearing not upon smell, touch,
or taste.* This rule applies to all the faculties. The sources
of taste are limited to nine: sweetness, bitterness, acidity, salti-
ness, greasiness, pungency, astringency, vileness and purity.
There are alo many secondary tastes which no one but God
can enumerate. The characteristics of tangible things are lim-
ited to ten: they may be hot or cold, wet or dry, heavy or light,
hard or soft, rough or smooth, Things visible can have six
colors: white, black, red, green, yellow and blue. And like-
wise things with regard to odor are either sweet-smelling or
ill-smelling. Sounds are practically limitless in number, inas-
much as the utterances of men vary according to the dialects
of the Arabs, the Barbarian, the 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 metal-
lic, 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 them into existence—their Creator and their In-
ceptor,—may His Glory be magnified !4
Thus it is clear that those who attempt to describe the
future world have no conception of its qualities or of the mag-
nitude 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
* Anthropologie, pp. 111, 112. * Ex. X XXIII, 20. * Anthropologie, p. 38.
“Idem, p. 26.
THE GARDEN OF WISDOM 121
world with its suffering, pain, hunger, thirst, cold, griefs, sor-
rows, afflictions, misfortunes, misery, the artifices of its inhabi-
tants, and delivering them from ignorance and from the num-
berless unrighteous, corrupt, envious and wicked.
Know, O brother, that God did not create evil, for 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 descend-
ants of Adam who concocted and practiced it. We shall treat
that subject in part.
Know, O brother,—may God strengthen both of us through
tis Spirit !—that evil originated with the creatures of the Crea-
tor, despite the assertion of the prophets, “He maketh peace
and createth evil, I am the 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 thor-
ough examination we find them all good, notwithstanding many
of them are mutually opposed, as for instance, night and day,
brightness and darkness, life and death, wealth and poverty,
etc. His unity and His wisdom are demonstrated by the fact
that He creates things and their contraries. That, however,
is not creating evil, 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
sciences. As for death, it is unmixed good and divine wis-
dom, as we have partially pointed out in the chapter entitled,
“Confidence in God.” Poverty! cannot be evil but good, al-
though those of its advantages which are hidden from us are
much more numerous than those which the Creator has re-
vealed. 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
followers are constantly in need of Him, humble themselves
before Him, and His praise does not cease from their mouths
* Although the text has wisdom there can be no doubt that the right
reading is “ Poverty.”
122 THE GARDEN OF WISDOM
by day or by night, which is not the case with the rich who are
powerful, arrogant, and neglectful of the mention of God, Their
activity is limited to their affairs which are of no moment, even
if they are most successful, for they will have to leave their
wealth or their wealth will leave them.
Similarly the poor are secure from the sultan’s oppression
and his violent treatment of the wealthy; secure from the high-
waymen; from pilfering 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 watch-
ing the changes in the prices of goods, whether they have be-
come cheap or dear; free from guarding the wares in the store-
houses, 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 was asked to what
he had reference, he answered, “Heaping up wealth.” Also the
sages of blessed memory say, “He that increaseth wealth in-
creaseth anxiety.” An Arabian poet says likewise, “We in-
crease 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,—inso-
lence, wickedness and enviousness of the wealthy? The poor
are above such things: they are serene in the thought of God
and their Return, and are indifferent to the possessions of the
rich. The reward for this is their tranquility. It therefore
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 prefer-
able to punishment in the Future World. If they have com-
mitted no sin they are indeed fortunate. God visits them with
trials to test them in this world and to discipline them in what
is nobler, loftier and more exalted than all the wealth of the
world. Only upon his beloved ones and his saints does He
bring trials, as it is written, “For whomsoever the Lord loveth
He correcteth;’? and again, “The Lord tryeth the righteous.’
Thus it is clear that poverty is not evil. This subject is con-
fessedly far more esoteric than exoteric.
1 Pirke Aboth II, 8. ?Prov. III, 12. *Ps. XI, 5.
THE GARDEN OF WISDOM n22
The 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
the stars that shine by night. He who recognizes the measure
of their Creator’s wisdom and grandeur is in possession of a
clear and pure philosophy, and is exceptionally intelligent, es-
pecially in regard to those matters which we have partially
treated in the chapter entitled, “Confidence in God.” And like-
wise if time consisted wholly of day the bodies of living beings
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. Sleep is called repose, for the Bible says,
“When I slept, I had repose.” Night thus becomes a good
thing. Assuredly death is not the loss of life and its annihila-
tion, for the soul merely abandons the use of the body.? Pov-
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 afore-
mentioned noble mysteries and wondrous facts comprehended
only by God. Whomsoever He favors He endows with some
knowledge of these matters. Such favored ones were the
prophets and after them the heirs of their learning.
Thus it is clear that evil was not created by God, Been was
brought into this world by the sons of Adam. When God en-
abled them to enjoy all manner 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 man profit
and silence bring him peace.” But if after receiving this bless-
ing he utters deceitful words, falsehoods, calumnies, frivolities,
?Job III, 14. *Weltseele, p. 102.
* Propaedeutik, p. 57; Anthropologie, p. 179.
124 THE GARDEN OF WISDOM
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-
vation of the human species, In His code He enjoins men to
legalize this intercourse 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 for-
nication 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 be-
long, they become evil.
This is the case even with knowledge. When a man be-
stows it upon one for whom it was not intended—one unworthy
of it—it becomes 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 dis-
ciple who is not fit is as culpable as if he had planted a grove
for idolatry, for it is written, “Thou shalt not plant unto thee
a grove of any kind of trees.”? Through such a disciple evil
and wickedness are brought into the world, for he explains
what he does not understand, busies himself with what he does
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
ADeut. XVI, 21.
THE GARDEN OF WISDOM 125
wherein he sinned and caused Israel to sin.”2_ The Talmud says,
“Whosoever causes the multitude to sin, the sin of the multi-
tude 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,
for the sages say, “The sword cometh upon the world because
of the perversion of justice and because of the one who teaches
a law of the Torah not according to the accepted decision.” If
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
a man officiates at the reading desk and makes a mistake, it is
a bad sign for him. If he happens to be the precentor, it is a
bad sign for the congregation: for the representative and the
one he represents are regarded in the same light.”
The precentor should be God-fearing, scholarly, quick of
comprehension, thorough and fully competent to fulfill all the
duties connected with his office: to pray, ask forgiveness, ex-
hort, praise and glorify God, proclaim His Unity, and sanctify
His Name; and besides that explain the language—the mean-
ing 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,
its commentaries and its subtleties. And it is further neces-
sary that he should be pious and upright, and free from any
bodily defect. But if a man without these qualities goes pre-
sumptiously before the ark, Scripture says concerning him,
even though his voice be pleasant, “Mine inheritance has be-
come like a lion in the wilderness. It giveth forth its voice
against me: therefore do I hate it.”* The sages of blessed
memory say this refers to the congregation that sends down
before the ark a precentor who is unfit. This applies even
when his voice is pleasant. For sometimes conceit gets the
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 qual-
213 Kings XVI, 21. *Jer. XII, 8
126 THE GARDEN OF WISDOM
ities we have mentioned, or is an adult whose house is free
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 know
forty-nine reasons for the pure and the impure,’ together with
the other qualities that the sages note in scholars. And simi-
larly the seven qualities which the sages mention in regard to
disciples and the ways of peace and the ways of the scholar?—
all of them mean in effect that he should fulfill the injunction,
“Perfect shalt thou be with the Lord thy God.” The chief oi
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
Lord.”*
A more detailed explanation of the qualities every precentor
should possess occurs in the rabbinical writings. We shall give
a clear exposition of the subject with the help of God that he
who considers it may benefit thereby, please 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
time he is twenty years old.”
We have found the following in the Responses: “Tf 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 yet full, what is to be done? They may be appointed
precentors to discharge the duty 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
*Pirke Aboth V, 10. *Taanit, 17a. *Deut. XVITI, 13. ‘Ps. CXI, 10.
THE GARDEN OF WISDOM 127
be a precentor, means that a beard is desirable, though not nec-
essary ; and especially if the person in question has been highly
respectable from his childhood up. Rather than omit the
‘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
though ordinarily he could not officiate as precentor. For
when we say, ‘It is a general rule that whosoeveris notin duty
bound to carry out an ordinance cannot discharge the duty of
the masses. But it is quite proper to have a youth of thirteen
years and one day or more officiate 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
his place—one who will cause Israel to be favored by their
Father in Heaven, it is imperative that this man be pious, up-
right, and without any bodily defect whatsoever. If he is not
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, es-
pecially on Yom Kippur and on the other fast days.’ For it is
necessary that the precentor should have the qualities specified
above. Rabbi Judah says, ‘A man with a large family with-
out means and obliged to toil in the field, but whose house is
free 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 ex-
pression ‘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
less is it necessary to replace him. A precentor’s blindness
does not disqualify him to officiate, and he should not be re-
placed so long as his actions are proper and good.”
And still further we have found the following in the Re-
128 THE GARDEN OF WISDOM
sponses: “If the congregation wishes to have as precentor
before the ark a man who is not thoroughly conversant with
the Law but who 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
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 melodioius, 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 of age. And even in case of a man who
has reached his majority but does not understand all connected
with the office, the same rule holds good. This holds good all
the 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.
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 is a sexton fully qualified to fill the office no
one else is preferred. But in case there is no one to descend
before the ark and act as precentor, neither a sexton nor an-
other qualified person, rather than omit the ‘“Kadosh,” “Ba-
ruch” and “Y’he sh’me rabba” we may permit any of the above-
mentioned 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. For thus we
say, “This is the general rule, ‘Whosoever is not duly bound
to carry out an ordinance cannot discharge the duty of the
masses.’ ”’
Thus, my noble brother—may God direct thee in the right
path!—thou clearly understandest the substance of what the
THE GARDEN OF WISDOM 129
fathers of blessed memory said about the qualities of the pre-
centor, viz., that he should be acute, penetrating, patient, gen-
tle, God-fearing, prudent, scholarly, quick-witted and fully ac-
quainted with those duties for the performance of which he is
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 it is clear that he has acquired all
of the above excellencies and his fruits show themselves de-
sirable 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
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
of 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
those who fear Him He doeth.”? It is highly desirable that
thou, my brother, belong to this class. May God enable thee
to attain righteousness, and in His mercy and beneficence keep
thee afar from iniquity.
The man who bestows knowledge upon one unworthy of it
is condemned by the learned in unmeasured terms.? They
compare him to the fornicator who deposits the sperma hom-
inis where it should not abide. But the punishment of one who
squanders knowledge is greater. For the one who deposits the
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 un-
worthy of it, lest ye do violence to it; and withhold it not from
those worthy of it, lest ye do violence to them.”*
sGen. 19% 2 Ps. CXLy, 10.
*Cf. Le Guide des Egarés, p. 127, note. * Mibhar Hapeninim, p. 6.
130 THE GARDEN OF WISDOM
The arguments advanced enable us, then, to clearly under-
stand that it is not the Creator—blessed and exalted be He!—-
but man that is the cause of evil. God created all man’s ap-
purtenances for good but he makes use of them for evil pur-
poses and thus becomes wicked. From the passage, “He cre-
ates evil (ra’)”! we are to infer that He creates evil man but
not evil, for the expression “ra’” is used adjectively, as for
instance you say, “An evil man,” “An evil ruler,” and the like.
It must be beyond the Praised One to create evil, lies, decep-
tion, frivolity, falsehood and calumny, seeing that He has for-
bidden all such to us. Thus when God visits obstinate sinners
with severe penalties, e. g., such as are mentioned in the pas-
sage, “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
of the air eat: for the Lord hath spoken it”?—it is for the pur-
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
the like themselves. Thus God warned Israel, “All these
abominations shall ye not do that the land may not vomit you
forth.”* In fine, the object thereof is that those who are un-
touched should see to it that they are warned through those
who are punished, as it is written, “And those who are leit
shall hear and fear, and shall no more act presumptiously.’”*
And if someone asks, “Why did He create serpents and rapa-
cious beasts, which are evil?” we answer that in that act there
is nothing detrimental; on the contrary, they benefit man in
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
oe
Is. XLV, 7. *I Kings XIV, to.
*Lev. XVIII, 26, 28. ‘Deut. XIX, 20.
THE GARDEN OF WISDOM 131
changes life and reduces places to ruin there would ensue
plague and disease, and 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
the bodies of human beings. The learned physicians speak of
this in their works. Likewise, the beasts of prey. God placed
them in the world as his troops to be let loose against those
that rebel against him, just as He did in the case of Pharaoh
and his people. He threatened to let them loose against our
people 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 penal-
ties: sword, famine, pestilence and wild beasts.”? They are his
troops whom he brought into the world for a good purpose:
that they may become righteous. Thus it is clear, my brother,
that evil was not of God’s making.
Neither did falsehood originate with God. Concerning that
the sages say, “We find that God created everything in His
world except the quality of falsehood for the sons of man de-
vise it in the heart.” The majority of evils and sins follow in
the wake of the lie, from it issue sore calamities. It is the
origin and source of most of them. Thou hast learnt how God
blamed the liars for persisting in their lies to the extent of
denying Him. He says, “They have belied the Lord, and have
said, ‘He is not: evil shall not come upon us.’”* And again,
“They have taught their tongues to speak lies and weary them-
selves to commit iniquity.”* The sword is released on its ac-
count, as we read, “Because of falsehood (shav) did I smite your
children, reproof they did not accept.”®> 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
Scena 2a thsyexcan finda man ...... that seeketh, the
truth.78
ev: Xow eee Ez IV Har. * Jer. Vo 52. Idem: 1X) ..4.
Idem II, 30. °Idem V, I.
132 THE GARDEN OF WISDOM
Should some one ask, “Why does God create the unright:
eous, seeing that He knows in 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
useful, but they disdained their usefulness and make choice of
disobedience. 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
one may un@erstand the excellence of the virtuous, that the
obedient may be distinguished from 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 He tests His
pious servants in this mundane dwelling, as the sages of blessed
memory say, “The wicked punisheth the wicked, and the Lord
punisheth both of them.” Finally there are various reasons
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 re-
spite he surely would have repented and acted righteously. By
granting him a respite God silences their apologies and re-
proaches, There is another reason. If a man hastens to wreak
vengeance upon his enemy it is because he fears that the lat-
ter may die, become poor or that he will flee from him to an-
other country; or he fears all this for himself, and therefore is
prompted to act hastily and with dispatch and grants no re-
spite. But it is otherwise with God, for He is free from such
qualities. He does not fear death or poverty: and is not anx-
iously concerned about the flight and escape of the one who
rebels against Him since that man is in His hand and power,
as it is written, “If a man hide himself in secret places shall IT
not see him? saith the Lord.”* And His saint—peace be upon
Him !—said, “Whither shall I go from Thy spirit? Whither
*Mal. I, 9. *Ez, XI, 21. “Jer. XXIII, 24.
THE GARDEN OF WISDOM 133
shall I flee from Thy presence? If I ascend into the heavens,
Thou art there: 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 say, 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: dark-
ness and light are alike unto Thee.”? And it is further written,
“Tf 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
it.”* i, e., thou shalt bear thine own iniquity. And it is further
written, “If thou sinnest what dost thou against Him; or if thy
transgressions be multiplied, what dost thou unto Him? If
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.’”*
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 for-
giveness ; for He takes pleasure in beneficence, grace, forgive-
ness and all manner of kindness. The wicked, however, are
too foolish to appreciate this and are therefore delivered over
to severe punishment. All this accords with what the saint
declared when describing God, “He is merciful, forgiving in-
iquity, and does not wantonly destroy.”® His prophets said,
“Who is like unto Thee bearing with iniquity, forgiving the
transgression of the remnant of His inheritance?’”® God Him-
self says, “For I the Lord am righteous, I will not keep anger
forever.”” We mention this because it is a beautiful utterance.
Assuredly He did not form us that we should turn against Him
bur ito >have full\confidence! in| Him.) ... Caacuna)) 6 sc &
seeing that He is able to act without anyone’s interference. A
TPs: Chow kore TA 4 ay ANOS LG) | Proves DX, 12:
S Job: SR Ve 6.85 9 Ps UX XVII a8. F Micah VIL, “18:
* Jer. TS 32
134 THE GARDEN OF WISDOM
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 right-
eousness but upon His mercy, as it is written, ‘““Not because of
our righteousness do we place our supplications before Thee,
but in reliance upon Thy abundant mercies.””*
He who is 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
limbs, organs and mechanism all complete. But one who
leaves this world in a state of imperfection, ignorance and sin-
fulness is unworthy to share in the bliss of the Future and de-
serves severe punishment. He may be likened to a newborn
infant that appears from its mother’s womb with organs, limbs
and senses that are defective? And even if this were to the
extent of only a single member it could not make that member
perfect in this world. Similarly, it avails not the sinner to cry,
“Let me return to the world that I may act righteously.”®
Know, my brother,—may God help us both to attain His
favor! —that the soul is the noblest entity and that God cre-
ated for her this splendid temple and caused her to dwell there-
in. For her purposes He furnished it with all its organs and
limbs, external and internal. He fashioned it 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, 18. * Anthropologie, p. 100.
*Koheleth Rabbah, Parasha 1, sect. 15. ‘ Anthropologie, p. 17.
THE GARDEN OF WISDOM 135
conduct herself according to the divine commands, be thor-
oughly at home in philosophic discipline, nourish herself with
thé theological sciences,? be purified through the spiritual sci-
ences, 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 she 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 per-
fect 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 His holy place?’’® “Lord who shall abide in Thy
tabernacle, who shall dwell in Thy holy mount? He that walk-
eth and worketh righteously and speaketh the truth in his heart,
He that neither backbiteth with his tongue nor doeth evil to
his neighbor ;”* “Thine eyes shall see the King in His beauty ;”?
meaning the light and the essence of the King of Kings—bless-
ed be He! “And they that be wise shall shine as the bright-
ness of the firmanent; and they that turn many to righteous-
ness, as the stars forever and ever;”® “Thus saith the Lord, if
thou wilt go in my way . . . I will give thee companions
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
suffer any of them to remain save Joshua and Caleb. Moses,
however, made frequent allusion to the subject: “The Lord
1 Anthropologie, p. 97. *?Idem, p. 102; Weltseele, pp. 89, tot.
ct TEV, ede esa ee, 120,05 dem OCXLV,. 3... Idem: XV.
tio.) XXOGIEE i Dank Xi 3. 4° Zech. Ul; 7
136 THE GARDEN OF WISDOM
commanded us to do all these statutes for our good throughout
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 Well
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
the days of your children may be multiplied.”> When he speaks
of prolonged life he includes the eternal life of the Future
World. It is also written, “And in the 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 excruciat-
ing torment. Moses offered many 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-
face, but for the most part it consists of wondrous mysteries
comprehensible only by the wise who are few in number, al-
though even in the generation of Moses our master there were
people of rationality and intellect, judgment and knowledge.
To that the Book refers in the passage, ‘““Darda® represents the
men of the generation of the wilderness who were men of Ssci-
ence,”® for in that generation were Bezalel, Ohaliab and men
like them: but then they were few and moreover of various de-
grees according to their endowments.
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 days of the mes-
siah. As for the Future World eye hath not seen it. God
alone will prepare it for the one who hopeth in Him;” “In the
Future World there is neither eating nor drinking, but the
pious sit with crowns upon their heads and derive pleasure from
the radiance of the Shechinah, as it is written, ‘And they saw
*Deut. VI, 24. *Idem V, 30. “Idem XXII, 7. “Idem XI, 21.
Deut. MI: 21 “Ex. XXXII. 34°) * Det xX, 34:
* A wise man, one of the sons of Zerah ben Jehudah: T Kings V, 11.
®°Vayikra Rabbah, Parashah 9, sect. 1.
THE GARDEN OF WISDOM 137
God, and ate and drank.’”” Thus, my brother, the condition of
souls obedient to their Creator consists in heeding His com-
mand 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 for the wicked, the rebellious, those who turn
against the Lord, His prophets, His saints, and His God-fear-
ing men, who turn back from the path which leads to good
works, 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 accu-
mulated ignorance; the light of their soul gives way to dark-
ness, and the beauty of their soul becomes obscured, She can
not raise herselfbecause 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, ac-
cording to the word of the prophets, “The wicked are silent in
darkness ;’* “They feel about in darkness, there is nq light ;”
“In darkness he comes and in darkness he goes, and with dark-
ness his name is covered.”? In the other world they are in an
exceedingly base condition, in an extremely vile dwelling, ipf a
most deplorable state, as it is written, “And they shall go forth
and see the carcasses of those who transgress against me, for
their 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 Lerd;’® “For Tofteh has been prepared of old.”* Such,
then, is the fate of the lost, in so far as we are able to dwell
upon it.
‘Had it not been for the fear that our book might fall into
the hands of some one that can not understand it thoroughly,—
one not versed in the divine ordinances, theology and_phil-
osophy—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 miore remarkable than
Uy Sam! tivo op. all ee. cel, Vinge ols LXV E, 24,
®Tdem, 16. °Idem XXX, 33.
138 THE CARDEN OF WISDOM
these hints, based on the knowledge vouchsafed unto us by
God and that which we have acquired from others. For as
previously indicated, we have not given expression in this book
to a single word on our own authority and have not put forth
a single opinion that is original, but have learnt it all from oth-
ers through the favor and goodness of God. Of Him we ask
in matters religious and worldly,—His mercy, pardon, favor
and the gift of His wisdom, as it is written, “For the Lord giv-
eth wisdom; from His mouth are knowledge and understand-
ing.’”?
The book is finished, with the help of God, just as Rabbi
Nathanel bar Rabbi Fayyumi wrote it.
2 Prov. II, 6.
TABLE
TABLE
Showing the corresponding paginations of the English
translation and the Arabic text.
English Arabic
p. pect
Teena coe Ned eeohea sae ish 4 0
Fe OIE MICE DROP EDS 1% ie
Ghee: cra tat akweedewaced eas 219
BONEN SE EA Oe Ma sig nen e Bass
Greene oh acgtie alae adel dain 05 354.23
Osea se IOs oso crear winvorobslonsnays 4, 14
fee, Rane DCEO OOS 4, 19
SR aa coe a aeialote Saislonsterc/oisrate Geen 2
OES clbtib BIGOD CRPOPAUITE OO BIO OE HOIa A 5, 22
TOM rere ee Ce ea eiisioteiesas Onn 15
Cites S SIERO Ia Se ES ee is. ts
LPO eke om eudelenisictstees 20
NCS Re Taligray aie sickarduerenetar sie era sraye 8, 12
LAS Sarin elie aseevels ei nalereielsiers 2B}
MIG Peas oc oa ints aiwier aye sie eee On 10
TOMMY ore a aie ae aiake Wisieielsisiave-e TONES
sO Pepe, Ck ee dP ar or Peete TOwe ul
SEP Te eae aloes ee artic alicia ael’e. sacle TOs a2
TOS seit omic ae coche eine TI er
ZOE PAU ETS oe ia ein ioustelstote staiant 12 eO
CON. ee IRR e roe 12, 25
DUR rsthrs ni ereie a acieteroretecee aeice Tato
DOWER Se Mitel Mant Murcia caterer stole TASS
DARE ES Sta aan axsg Sait nels oie i, ALL
QE Ae ae ate Hala stayatars ates eyasohs aie, it
OS Oe asi be ERO GEO BCC DIA Toes
Pee torent crcl e\ vials “viaever se 75is,o16) =e 16,° 13
78 RSE BOE nO ene BOO SEE Gp awl
sc os rei vies Gives ein) eare’<'s 1 23
GO eras wiewisliaieaiciese.os 19, 13
Zhao hoatodoo. sep OaT OS nOOder LOL
BO nian tenies esis ania © o= TO. Ss
Boyes ele eter e eeieiciea sie) at 19, 23
139
English Arabic
BO Ree ony sl raar acre ya enna siemens ieee A
BO mean Seige saver tenn koa e ater mricciee Loe
SPOT O OED Ore OCR ee 22, 10
Soke Ean Sa OR CEE oe Dey AS
BOF ere net eae ee 23) 216
AO Seniarseseicta ni eka OTe 2nd:
AWS sat aces waldo aig sisi afeaeeeeiee 24, 18
TPA es Be RO ODO ORG OUD TAS DOC Oae PASS om Ff
ABMS Me SORT TEE cok eiay See NA Goata val aiahe 2OsenLT
A A Nad Heer CR SSSA ge oe ieiantaTarnahe 20022
ASR Ias, dra Bis revaleterrebere, Wels cal ten eee Fuh VE
AG Fa iby lav etet crannies oo are ets Zones
Ac a Rareie sie eg iaaemats Dame 28, 19
ASS Sidta Siavarareteterellevcane here ewe ears 20,0O
AQ pee tele sere aes 20,4 27,
BO Mae Re eNO see Moe eee Bows
Oise Nate eia atte erase cnee os.e cre Eley ey
ES ITE Oe HEL OORT 31) 25
16 Ett EL ICR CRO COD Ce Tena Onrc ie, IG
GAR Raina, ctnte: aden denroareste tie 32S
GP eaet ttrara ie aovis torsion Sater’ sree Bee 33, 26
GO Da tvacrecieiesstoletrors wie siarerstesteate Bl AG)
Be Stak anne Aida rottelsa eae) pace ae eae BS, ©)
SS yamee cect eta daeiee eae 355027,
COR er eee ein rar a iota e eee te 36, 16
OO ere caer aforar seco rere eae aren ee Se ah
(ah eet ey GOI RB ae ish aries Su, 2B
OPRAH A Ha BIC GERI 38, 12
OB mas oseniee ec eta nay hese wie 30's s3
OA a A oerae e naeronia sateen Clee 39, 18
OG Ars atten hictee Maire aroun eaee 40, 9
COI en ee Alen 32
7 Gente Maa Sohne GO eine Sete 41, 19
GOs echan tees Nao Saco wae 42, 9
OOS eden ec cisbelitelaseisie.e Se sapere es 42, 22
140
English Arabic
OMe cietarta eis Coie eee vea\e syelsraice Aghel2
Mia eee sree cose (c Siaiers Wieje of e heer AA 2
Fg RASS AIO AOD tee 44, 17
IB eae ovo teke is saishate ove, orevaveueterae a ate 45, 28
TAA ve patet e at ePoer ara tea eidheie sete 46, I
7 (RRS ches SAS do red Cea ace 46, 23
y LO PIA SANS eo Mra CRON Soin Me Az 410
TIE Me Ua aene oc io1 WeGiareiaieh iets 48, 4
TOPE Ncstaseterdo isso hen ts 48, 23
PP a acanlctas oinisiayaiave Sasa 6 afore 495, 12
Oia tar eyoveted ocd afokesetcnennicneienerersiohe 50,5
SOU ebopebey ie tey-Rorsvoetclercietefoieiere felecs SOuee2
ARES 8 een AT EEO Tree ie, © dei
Soe eytaie 1a chohotavoreparoickerecclevets Yoiets (eae Gly ao)
SAI Glee a tore erofotote eres eee wie 52, 10
Bie cWuecht avorer ste ere tetelolsteveretetedeTatere 52, 24
Ces or ana stata svavetomne cvoisioictetcks ey al
OF eR Ny atap atans Wel aioicgnetNenoaterets Lees 6)
BS Hpasite sa ovasieverd cveleie ot etd stad sts 54, 29
SO ache sok Sree ai sl oy al over ssh steloiouatetenees Sly,
GOs et eeversverceirhe sao powielelon (ders 56;)) 10
QU dee sysiinse pair islsiee at. AS
2 Asiana a cat good ere ete atest 57. 20
OS dere ial a Gis staat ate atacelapeve cucteneye) o es Za
OA eri pad te encased eve SOumS
GE eatid cyasas aioe ala aholeuniaieisl a istors 59, 19
QO seis oe ysis ke ccarstai hershsiaians sisus 60, 13
(07 Aa IE OE ODO DO ODO OU DIC 61, 10
OS calse chose laa eusiAn ee CA &
Oreos or dhe seen seats 25
TOON No eae cis ci otlotsr at eel eiahe Osta
VO La ne ce ee eiae iwi isteliepeiees 63, 19
UCASE A MORE pion SDD OCeb 64, 10
NOD sae ce aay ccd tolacirns solace 64, 26
TABLE
English Arabic
TOS a tis’s eis evorarehaiz eterno wie ee eats 66) I
TOONS sioricovciee eee Ce ets OV,
LOZ orarsv she sued carasie sles eteretietensi re 67S
TOO SEN Norore ere renints Rese reieeneiehs 68, I!
TOURS «hide wepes sehsle eo eke satel Gomes
TTOs a ricisys cle Somalis s etna emeveat 60, 25
DUT. vhhorste nae aioheeseysheomens 7Oue Lr
TID A Sate ieSeeie Sie ae see eeons i) Pome |
NIZE Se Garecicte terrae oeeaieeeneers Vp On
TUAL Hhoas oe cree jeks reference 5 Glee
Ae scare ea lerente isloleistara iors GP, 10)
RTO. shjorctstavercrorerchecorerevedavetevsyareveises 7, ae
TEL Pisano or her eietela tote Petetoyolevettatereteies Tae
MDG oyorg sb oxi chotovetere cterekertovsrenena te 74, 22
TST Rekoro hatter cton tonenoroborskernctse tenants 75, 15
10 Fear Sena a a A ECHO Cie 76,-A11
1 Nn SE 2 Se es ie vip eS
Die ae sy cntevan eatareteton cued evovel ou eeHeEN 7 23
T2QAG nivarsteveeionalaharssdoloncret aareiate 78, 17
TOAD io opovoietsiovetsysiehajeesi ste Herero 79, 8
T26 Peak ore sitrapstahteretsth sol ciehevat al oie 7Ou25
T2O SE Sovervacioetsoweleceitere eines 80, 13
Dy STO OA CORR it
T2GtS iris ake Ware Gio tieisine rg eens 81, 18
11710 aC RACE OO One RoCoe vaemets}
TOs Gide ow) vier sel clove vival eevee acisr 82, 24
TST Na claraiaetaatares senators weeks Sseai2
T32 eoieis sicis Gisiahote Helevarslgwe ocuaiets 84, 2
T3 3 eatin cites tases dose see ere cys 84, 20
TBA asrel salves atovaye sianetea auavatehete S58 10
P35 Sense nachos eed omar 86.4" 55
T3O ehito pleieiotercncateista eae ete wales 86, 23
TAZ iu siarsel es, ots: Aa ee sree: S72
T3G% J cscleaeideiquurrasteensdcvess estes 88 5
SUPPLEMENTARY NOTES. 141
On account of the distance of the author from a centre of
learning, many references could not be verified. Professor
J. A. Joffa, of the Jewish Theological Seminary, has kindly
supplied them.
P. 19, Yoma 86. Kel. 1, 2, 3, 4. Conf. Midrash R. Gen., parashah
viii, sect. 11. Mid. Shir Hashirim, parashah i, sect. 6.
P. 20, Lev, R. ch. xxxii, sect. 5. Conf. Yerushal. Pesachim, chap.
x, sect I:
P. 22, Shab. 118-120; Yeb. 93a. Vayikra Rabba, parashah xxix,
SeCGia ir.
P. 23, Rashi to Chullin 5a (last line but one).
P. 24, see Talmud Shabbath 135a. See Talm. Chagigah 12b.
P. 26, Lev. xxiti, 15. Ps. cxix) 164.
P. 30, Tal. Berachoth, 28b.
P. 51, Lew xt; 34) Pal: Succah,) 48a:
P: 32), Ber. 1) 122.) Mec, 21be Re EY, 32a.
P. 37, Prov. xii, 2, Tan, to Yethro; Yalkut to Prov, xxii, 20.
Aboth I. 2.
P. 38, Tal. Maccoth, 23a. Ps. civ, 24.
P. 47, Pes., 54a.
PAS. § Sam: 1, 3. Palm.) San.,- 92a:
P. 49, see Tal. Kethuboth, 66b; Taanit, 9a; B. B., 10-11; Pesikta Ber.
xiv, 22. Ber. 17a; Shab. 31b. Pes., 4ob.
P} so, Cf. Val), Gittin, 43a, Tal Morayoth, 13b.
Pst. Ber: Oa:
P. 52, Kid., 40a. Ber., 40a-b. Idem, 31b. Cf. Yeb., 63b. Cf. Er., 13b.
P. 53, Aboth de Rabbi Nathan, ch. 28.
P. 57, Cf. Ber., 17a. Cf. Kethuboth, 67b; where both opinions aze
represented.
P. 58, Cf. Baba Bathra, toa. Cf. Berachoth, 6b; Erubin, 18b.
P. 59, Gen. xviii, 19. Idem xxvi, 22. Hos, x, 12, Gen. xxxii, II.
Prov. xvi, 8 Deut. xxxiii, 21. Ps. xvil, 15.
P. 60. Cf. Tal, Arakin, 15-16.
P. 61, Ex. xxxii, 31. Gen. xxxix. 9. Idem iv, 3. Ps. xii, 4. Arakin,
1sb. Tal. Niddah, 13a.; Shabbath, 41a. Nedarim, 31b.
62, Tal. Pesachim, 118b. Abodah Zarah, 36. Cf. Kethuboth, 67b.
64, Is. xlvi, 4.
66, Cf. Abodah Zarah. 3b.
67, Tal. Taanith, 11a; Berachoth, 61b; Baba Bathra, 15b.
70, Tal. Yoma, 38b.
Jie ler Sains eximon Gr. Shabbath) 32a.
72, see Is. xxxvili, 9-19; Jonah ii, 7.
79, Tal, Pesachim, 2a.
81, Cf Tal. Maccoth, 12a; Chullin, 92a.
. 83, Yalkut sect. 8,11 has 13, add to which “na,” “ana” (see Ber. 9a).
this would be fifteen.
. 84, Is. xl, 26. Berachoth, 18b.
. 85, Deut. xvii, 6; Berachoth, 18b; Ez. xxi, 30. Eccl, ix, 5. See Tal.
Shabbath, 152b.
P. 86, Tal. Shabbath, 152b.
P. 87, Aboth v. 1: Tal Yoma, 38b. Yoma, 87a; Sanh., 113b.
P. 89, Tal. Succah, 52b.
ror hg gO bg
mchae)
142
Ps
[exes
Ee
P.
iz
Pe
E.
P3
iE
SUPPLEMENTARY NOTES.
100, “complete” or “completely unrighteous.” See Is. Ix, 21; Idem
Tal. Sanhed., 8a.
101, Sanhed., 97b. Is. lix, 16.
104, Baba Bathra, 15b (line 2).
118, Cf, Tal. Erubin, 13b.
119, Cf. Tal, Yoma, 2ob.
121, Gen. i, 31. Is. xlv, 7. Tal. Shabbath, 77b.
522) (Cf. Dal} Chazigah, oa.
124, Tal. Chullin, 133a; Cf. Berachoth, 28a. In Sanhedrin 7b this
passage refers to the appointment of an unfit judge.
P. 125, Pirke Aboth vy, 21. Cf, Tal. Sotah, 22b. Pirke Aboth A duit
Cf. Berachoth, 34b. Cf. Taanith, 16a. Jer. xii, 8 Taanith, 16b.
|e
126, Erubin, 113b. Pirke Aboth vi, 8. Cf. Orach Chayim, sect.
lili, 4, 5, 6, 7, 8; also Taanith, 16a.
P. 127, Rosh Hashanah, 29a. Orach Chayim liii, 4, 5, 6, 7, 8. Taanith,
16b.
aclaslashachas
. 128, Rosh Hashanah, 292.
129, Yoma, 38b; Midrash Ruth; Succah, 56b.
. 130, Shabbath, 77b.
. 134, Tal. Nedarim, 32b.
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DY Dywyy mas pox yx mAN Apa Aptpods anodes qSxta npoo 15
map nAyaosy Wandsy wipds 754 yo Prep .ny S92 w2pS npnwn ov
Fain Spy odxyds op mon Aya moony w xpodyds por.Avda$e pads
nbs tuned wane oss sactynds ‘obs xexa ane yon nani
mxdys odaydss yd inom sma toyendscmy aney Suxdse ytaxdsea
swy sy pdm saa nox mys qoet Sy nnd abyi ndapen 20
ovat nya prxyos 78h yy vSxpp onds wos coda ny natn
ADwWNITIIA NOD DIN yp AMM yb AYA Iw ONp wD
anadx dt qhset Sy aasiy espn pip mwon qb Se en
mys cap ™ ps min ibypr amadnop Tox4imw xpos Aptpods
Sw pm op pyay onde pon ow my jie ropes onp wt 25
DID] “2” NIWN IND INDI D2 Ow TNaDT XDD AN|N Syonxy yy Dd
f read SNDind, 2 read Sxdsa abet Sy oxi, & per-
haps ruodn.
5
ND TINIAN) AN yy Sin by aan syn wd sn oassea NAnpt
MIND 1B AMT MIN AD? psy whe ye Sembee wo ind xmp|a npds
xo Syan sabyp vp fas smpaa dab noxsd xmpear npos swxde
NoNNF Nand) NAD|DI npds mows tb owSs ne qe4 SAD wa ND ooY NwN
JD ANN aM Na MaNTd xT aaApy Toxo dy sr posed xd oy ody
MINI ND ABM REwIN MIND ND Sa apn ands jo AINN) pends
yooni nan NPN NIA jp Won nans jase «x wD Alen) maps
ao2dss ND poNt3) stax an xd px moanse spans nans ny
noxa node sinsy ada 1 abst Samosa avSapdses menoxdsr ambyhe
xdy saysap yy Synnn xb) 2 ype Jonn oS smxoey xp $y sceeSy 10
Apso xmas s22pin) xandy pots pvp qo mby on eo oy ann
smap) xm py xnAton osiésy sy iw) AMApo Ando Aho
powss vp fmasnds aabnsyss yxands jo gmp pro caida
mendes yay 3oNn5s yay yo Toe mae xprsepos oe atabsy
Syp wp qbset yo Haw T4209 wy “Sy masinds: Anbnsnds aossbe per 15
wyn no$y sw ys axasds “in
porsox JY NOFAINI TN pars mw poxd odxySS ax ny xnbe
Spx snnsdy os osmas ‘Sy seeds soo AD oN TAN on Sa
Yor Tay sid Taybea Finds: Abydse Sse onmon px oSe TY NAD
moynds sms wens aoytay asap neve mp Ss one
saeady mya ytan Si im S$yby aby bs gmp Spode
soy ow xdy pro ca xd peor ow xd mnt) ane ose $3
py ‘ap yrands ywop vannads Sy oxdsds otpn xv by ows
nya’ ws didn ww Adya ayy ys qy ntane samdey tnsnbse pbses Soybse aby
manprds Sx Andads Friashs enssy yoda ANpN IN YON ys
Noo n¥ NADA A yoyn nd wwxds nysnesx An om nde5s Ss powySees
dana wd mids snes nse yoy aoyySS oe ngandie iwas$ya
i read sei. 2 read NANND J, 3 read HAIN.
20
25
4
waa pastor aan» Sxpi aay wy II MD Ia Aptpods ansbx
ammo Toi Tap oxy wm nayispbs TSN jNOINOS pd) TINA ow
san xo spr an adds: ee weayndss vind cSunbss Syndse ep ose
bss Sypbs Sp ayao vin saan szbyitpy Sipyds: jena axns>x
reoawdas were ‘Tos Sypben anda: ads: x tds ap bos min *B N39 5
rensbyy sashes wm pdx nnnpn wads pdsapdas ade ey WD DONY
sy gxdyoey Dds By an md> Apsdss oxindss vp absedyadyy apnsden
bay ny mddac obs Azinds 709 7 tbs Sypdsn ona) ARs ANINay aNd
abygen ysaandsr tardy po Tost pep pa neds mdse axanads
mbbys sSy Somndss va mw Syaben .nSabay sortbss va dpybany pbydss me 10
mnxpsy yysia wwanysden Amesmben fvoabs cwoxds yd wp ds
pxdsbse yoda Annan wns Spoxdy nbyyber sdyadss poaposs 1B MON
toss pn nds: Sea or py pxdSde: part xnodiy xampp
Grenund mynesdas nad) aanna sa meds Sega rat op abe Sypbe
amyrwden andpydss Suxdadsea feninbdss joa as var dirty ndds xndiy 15
aosep tos SypSsy expo Ma Kor aAvaiyds Ayaayser Aryopdsn
sm sonpds: xmpoan sanaxdss aonds: anoads stn Ax xan dyn
Unmmpsa ads pds yy ‘ap possds avon “py spade Ayondy
25 7 Nose andes NS aD mas yay an md$s min vp Sywdss Syadxa
sydap mos Ss a axnsdy apa poanrdar mopeds prsaden poyasdas 20
ndsnby am ops $a spon jo x? ovands: Sipe nbs ond yen
mbdse rvs. vee? abyss casipdss padi nae ON TION DON a NTS DPD
arsine potade ovdydss Syse am asad in ps a NNT NINN)
sawhs yo JNO NSN TOM 13. NAIOP) NTIP NANNN|N NTNPNYNN
smdsscp xo 99 Nae xb Anny Atasaydss ami pprdss mann pads: Sa 25
nosayos: NB nian tp Aanadds sisbar Aarmedes Sypydss pea aden 225
smn Sap App nox snobs smppt xmdaos: xaxdys snp
snobnr yds my nos ody NAN NANI NAD NADI NTTAND
€
obyxi mio) aay So ip NIN) AWAD cope Six aD AD uNApor
Aby Sym poosmds: nner poap$s stpsr pptayds: ptyar podsydsc
por TAN coyor MSs par onxpdsods possi macnn
nosy Sa$s satoy onitds span: osssbs porn mews$en Sygabe
w 55 sy yoxay op otANs xomow SaSssyy winax $25 Six aby 5
yoqemapp .ombs ands ass peados: osySs yepds any andy
wy yooxds nd> spp .anywn Aywobs mim anaip avipbs min
pad$s: poosybs pya mina 12 Anton Noy oipeds nnn dnpyney
Sxpr ad ps yon aman wytodsa moma oe Spr pe Se yo ow?
Apinds pa ombds; ayy dy yoo asaSsa xno xdvoyn pp po N10
SHx ap ANS EneaANdey “pbs ea oxo pods) A pw noDb)
ADS oxniny Aipod pao Aen 2dipyds ode Appa naniinds
ry ndds: ynd mxpwiodsy nxpydsn nenpndst sponds AAD ONDINI
pxmxos natn soos oNDpNos min yp ow omnaayye mo 3 Sya7 pe
nyinsoa yinsods: nytaoa yrands on|: Aya) onnaxds na penn is 15
miny xSp mby xma pein Aposxin x moe APION AIDNID WI jp
xSoosy mypy omn eS po amn moe nyo na pn Ndi npr
sy econ tome opnysods nyo ry mi pexands ayy yy $4 oan
moy Sons) mavx ma oye Sy soy mse) ma PNeN ND
mynd Spy {maz on novam voy avd) Sips mdse io pan 20
Sans) OVA Py nya a
monn Susdsx Synds on
lread AbYN Noy. 2 read yoy, Bread Sym. 4 SDM cma moa
33510"
, 6
ve Soabs yor ase adv tmay yo Spy ema pady stp xd poonds
rase oop fonds ppm aap yo fone net Aptpody: Avnadabds
NOMNININ MND NB SNS mI No NDT NOM INN 59 aN
yop Apbnso omox> ys) fom qe oxdaomeidxp = Amnon
woprntns AxdnSed odayds pos aay ow pansds qx Sxnnbs 5
ATixtny AAD NwR ma Ayzady oon ApoySs jpno nbxyds
sepa amoandss Ayosde Avaadads fnamdsxa ypno Sab AaSnsn
MNODN NDIPN AYINY JR ANI AIDA AwIND' mpos av acim
spy ‘Sx Ti wn Nandy xd ansdd pron tanedso xd nneid sn
NTINDNDN Aeon xd) AND pO NASNES Avdms m2 po DAK ONT 10
spy wn 53 aasieti iN ISN DDN 7D UNADNIN Asn xdy ons 1)
mosy anesd S$x pays ax oss: Apsnds: Aaondsr xpader Siredse
napdsndsr neayrebsy nayinsnds aes jo moods tind onbs
xanaw ond) oxnand) oxmpAa Nay amas amse andes
nd$x yn nytana yap Sxiapbxsa pidsods nae py anawn xb) 15
aevaa andy toa oy Sano
vids yids a pad) pope no2 soanna yo Syp $3» aDA2D
mos xw yx ondsds yo yids adonn xp dy tmnbs jo 24D
NON pi oxywox nnanynds xvi 22902) xox aoa oN
ynawm oyna ny sp oxi yop yssio aay wp axnsds theta 20
AD) TMNT ON VIN ONT aD Any apr Sse pow Sypr
soet yo ADD oN sda DAN > ATO IY mmo wh yn
neayds ty saneids ong) 2p moxa tawn AStnds Amasds ansbs
oth wD SN ApL.wrp oN? mes cath ww Sy apa ow mae xd
nO) UI>wom MyRVotn ww Sx apr aS asym ont nn Sx 25
amv 9 soy ans Ay qoet vp xnodyds psy spy soxt ww vas
xdee pba mSSae adsy obdy ade aden ody tp a Sy en Ay
J read NMIDNILN. 2 read MAIDA,
9
NPD DNA plas 7 MB TSet31 AM pr|y 4551 ow tp Seow po Dy AN
om nbs spxa nme costo) appr assay Py MN OM Ayaody
sahyobsy Azteadsy ayonzdyn Ayaatds dogendsy Aspxnds: Aateids
oadsy msds apedsn aosby7 sashes ony obs apa ann mar Av aqbey
sasdyy sstbsy aSp$s ony 2Sy 7 asyes oes asydan propor qoosn psyds
Sstar nods apondser atyndsn prvdosn Sevan araday Avadyn
DID Ip NoD AM mbyip poods pga 2 nw nodyds fya poy Ip
mas ne xa fords xpods xpsa posdan pads Sys condadis
xopds po Tai snr funds: pods SAD somdmn ied ondods 3 omby
A pd nem ma a Np xpone max syd: pe qoacsa fonds anpndse
pads to sondyx ied mimda ow xpsayqatn ansyaymed ody ppnns
JSNSN OTTO NPD TOW) TIN NPD NODS yD NOME Aasnodey
ATaNsny AvAD wwe wos op yh pdr ow Sa eap mdse Sy5 byt
snsibs x 2D Aprpndsa stnsy max Sy $5 sbye4 S59 patie 255 b> pw
AMY psp NpNiNdys ap .Appn xd Ayinio mp Atmbs prinnds yw
modsa pos yx poss joo Nop tnd Amd pbxs om Aaya
TON yO
minds Asonds: Sapp prossnodsy paaxhe yo ap Spi xv xpxe
sm SxS) ayy porary tas o5s0 Sy padsSyy ata$s7 ape Sy garden
Hard poy Aad) Apdy Spay ino aor Sait xpd aes pom 903
D1 TD TIN AoNdor Ady posed Sm I-78) yEI SED Sy ANS
Say 921 72) }DM) AaNDd) Any) DPD) PNOYS TAN Ayo) py Shp) Ase
sox 33) BITS) DINS) PRN) DDI yNoniey AID AIxyd) oma ayn
Arann pods Ads proms op Syi ay) 30 wn Sy as on NS xDD
Srasibey Doxyos sm xmatse xp$s pvp Nm AYNN Ip) Nd ans
ASpyony jas>an Apsioden $5abx7 nash SoaSyy pevbar proaden ponds)
move DNODONI Typha Dry srsbar dosadan popdsn Aandyy Dvds
1 add XI, 2 read NNMWN, 3 read NO Sy,
10
20
25
8
mdse Synbx
nan meni sex am oto obey yxoox Se ix
Ayosds nap) may nayayods ass prowess peo xdy Sep spd: tba
nods obxycp omeninds ses ces avnndsds Aponds awa
pdsayss: AbroseS apsan 2-0 adsy pnd an sade adyia twopdsn
yrodssy nnodor pxdsbs yd ody ndgsar end conn sot sds
spa ADtpnds anode dada npys 7py NM ANI TNs po newbs
oda opabsy may oy a awyoa ind>won oben pyo imonm
nodydss moyr xo oyypia mony omdsimey prods soanys
5
Avannosoy says nprodssa aya.) 7D5n2 Is xoby ap savin obxy 10
mewn yay nosx5i pnysd Aorxads: xm foansds Avaxppsday
anads np) tpy.Ansxay pn mays: samdp *p mAnosy axnind yn
Sosa yy soAma onodp .mbxs ontne swan ane Spa Aptpods
mo pamiss yo Saa% axon snds area 4m prods sth
ndsespxa poy joy Sep vpod poAxds xpxa yma aps aad 15
xmopp oonds Ainwosr onde Amp amine xvp pass ost
nbs fimasios: finpds ads cosnass ns pond) om) taabe
ASpaydss Aponsds Anpdss vader .7ibse mvs pain om adpos: xnap
xpxaoo yoyo) ASnos names paxin om axntds xmason ons
smesdey oidadsy onde om pedo mp pbsayds cp ads aby
oida5x nyapy winds nyvap apsa aon asm onde nyave amps
NDN2 Apa’ Anan smasds myrag uxndx nay Npxa ap TN
sasands nya apea nan’ a ampds: nivazyy aod nya
qyabx Apm yoods dean om nds oxpea psn om ome qoyio
xpxaonxniovad qdytay .oo$$s apsm pros aoxm pwd osm
1 read yyy. 2 read Ray¥ NOSNY, 3 read Say NDoNy. 4 read NIM.
5 read NOD.
~
20
25
11
foaxg aya ondsamsy onnm oxadx opt syd sayy pyr qose42
qa) ands 7aS3 wor seta vd tnwn Ass nd py mat mest InN
nomxds sSy cpa) 7587 ApSads cay wotos cp Tyo NoANdS ixnSN)
MBN TNR eA wan AST Ay yp 7 Tbstay Adee ad) yrs Nd
my peordsr psordss aya voy asder perndey wsnodyy Snbs Son op on)
spisdsy SeowSsy ways natds oo amass dp) oaey aps on
yo om ans 7 ‘Sy ossds qbactay apdsn py eye tame 7 tactynde
Sy mp po ony Aoonads mibydss aby by Ananshe oibyds aba
yay 0d qo oman sand 2a yo omm Annasdse Sy py ody mameads
Sy nosy ponay tos Ayneasbs prods 7 Ss apa pnp roan vos
nb psd) pyy md im mann Sesods ty nxdy cp mop Synpx 122
nd xp xm onda oyp nd pvt anes nS yo naan S5a$x snp anes
wxypysxa oypo xdy ams eS nS pS 1 emo dined ovo ans
non mp Sxp oxndsy toy nds pao napap 7 Sy oad xe Tos431
noxoi min ayv non nana Syp tndsp shy nbxyy qea va pas 15
mp Sep xndep dy ndspy enna aby ayyon nnn mp Sp 2 nosy aby
mips spionnysis om to neanads ans ost) yen xy yen
x5 xo Sey5 7 nsonoindan a oyaynds: asi 7 Ayrods a aanynds
sbeetay 02 xb) Dio nb) pda 5) Dia1 bd xb Dian Ds” Daa SAD NYT
sbseiar $1 abd sy3a1 Jor madi 8 aan pow Toyxta1 yd ora? *p
sy prymbs: 1p abs Ayradss Aacands om awn Son a2 pbs
Son xd savin ay pads pa ASpawos asd eny sawn eds Son xb
ssodsom anwn dy Soxn asa poxds joxa op idx Ascindsy om
mxpods yao po swat peponds 1p bbs Sy§ qbaetar wornnds ands
mixpods SAD txpadsa pods prxyods: pop Aa edodyn prrndan ned
San mesindsy onde: prrndss por nase Srp wader sade nade: yo
pn noose tay vine Arotoy Asomdsr AteaySs aoedoSs or prynde
{ read nbxp, 2 read xnbxy, 3 read AnD,
20
25
10
ayionbsy prySsy ssaSsy pmsder indy made fxpposy fonds
Hoede1 Aawondsr saande1 yssandsr oid Sybase abdsder Apadsn
FwSsr Aysapdsr aymdar abySsa oxaydsr somdsy Anpbay Aayden
sider woydsr pawdsr idea ysopaxdsr fineyabsa ryder Anpdsn
ayiby xaden yds sods ashe asinondin vaydss aismdae abs
pawSs sends aanibs: Asan Siyds oxpadsa anxbads sda
xoibs Ayxpdsr fvyynods ponds yesnds aaswSs ponds apySsn
prods: Apstydsn Aiectyds asidsr swesds ombsr psvnds sind
peondsr $x tombs aynds poder qwos woadsr odnds saab
reydss Ander Syonnnds psdar sade aden tends Ayyopdan sdyds
fepbsy fnxrds aydsy ab$s widen Aimryabss pondsy tends: ospmaxden
Awhsr fesods: finspdsy pays: aamdaey fads aidan ayyands
Adedss nwadsr ands prpydan rads ponds prade: Ayseseder gdh
Fysppbsr pdSss vaydsy awads oxnnixdsy aenpxds andsse Ayman
pos Syn aap ysp3n5$ pbs op Joytp pbb yom pbsby w Adnsdsy
nysin a babs
sbey ap poysosy sow a mer nen posacn ads apa qoetsy
xpxar nprdsr pramdsy ports Sapnony Sym oss 3g sands xpi
JON “YO IN ANN ooNet nyodwy a NPN apy pny’ DAIIN NIN
pS pa DYNA OND’ NPNA.Nan Oya snsy ats pdyn snes
pans) opyy dy oye dev tnx ons Sy ane opyy Sy sins mapa
sy ymd pon pena Sen pond ponnay panss oye Sea sy jad orvpnny
YTD NP NAD INS PIM WNAND DN MN PD Poy OX ANIA wT Nd
sma) odaxySs NOW NPD .DDIND) ODI TIN NPsad OSes oS
pemtady: ndy ad ibys epeeay smiwrtp a xPsay 7b) DOM) 8722 NPN
abse sbactay -Sapnpny spy Sen protdsn ponds ody7 petandee obgn
mS pwd) Sy nb qo oman Sy nS px) aby ab po omsnp ang 9 Sy Diab
Sep spr Soy xdy ody xdn5 85 1 omon Spyder nbySee nd po naan poy
15
20
25
13
MN AN a ST) In Dy DDaY NYDN NM|N wR wads oN
ND NMID ANS Ayan ‘Sy aswi2bs Foys421 -O win yaw maw ys
aasiass om axmbsa xd SSSy2 som cowdsx om asmbsa sah
aosiabs om amb xd vS$sa xd sae nS po aman 1 avdenwhs
§na/a ast Sy aes aannadss qoctay agpds vdson aby: Ayaiaibs
syyxp ans st oSy sods) avasnn oo Aye on aan on Am
pods: vse stads po Sty xr soos Sys am wads vhs paxds ip
Spobyp nana xo qinds sods in cbyxdsp xo somos ya om
ans Sy neasbs: con 329 pa 1pa ps0 onabsy NON NON
xO ssa so Nm) wNondsxe xr dywdsr apondso NIT) No NAD
SoSabxo eta xd atin Ny amon ondsaw xvi jroo sop$No N17
spre 832 Nd) grt dy eed ww wade epypy bes pps 32207 aNd
Tn won AWN NPNa Andy soNibe ‘AS Foci) AMAL NDI
navdyss nbs area aodya nvapn mapy ony 2p Awon NPD)
syn 5s ppaxds vp as pyinds: nds sossay ommps oy on op ond
soy ann rds Spnon xSsycynds op mds Ay ps aSodSxay Ady dee
nods apa Anos Toya) 52 sada aera oy om op San my on
odxpds vp ap mdSs wapds Ss pended abs xpscay adayds: meni
NPND OuNDDNSN) Anaydsy Assoy1 Aoondsy tender paoads om
mands pip stan Aydsy $27 NPS) AEDIN ID Aww! Awe MID ae
fmxa py AvySxow Andy Avad Ano pasos nnn stax Aas) And)
ss arp? aids cay es amobesy aby sows 7 odes: nips Senwd
von 2 adapos mynd nov meyer py neh ands mabey edt ane 7 seshie
aaibs 1D Andy ponds: aosds sp ondixds te prs1 osetia) tnxd pps
napbs ov AiwS Ayesoxay my psy Ase amoND ths Tost) TowSs
smsey oxxds pax maxdS axes apspm ad maswn yn ad$s tay
1 between ANSxnwSx and N20) insert 9:$$x3 any ND NAD
spd om) amb, 2 delete ndsySs nevi no.
25
12
nevsemoss Suede onbyds pid bstay nies xd peo aneoy
newsnpnos 258) nevawoDsos nevyapdse ‘aber nsvnrdyndsy.
osmadsds membros pasndsy .navdpybe:
Nmap n2aqn foros swt pbsySs op ap ad$s pbs qbetoy
pixpodss nsasibsy -asindsy xds1 nadsy abs Apabea .wwr
YD yO AInn oNpinds Prope nowy qdaciay -osadyy permdey nade
pidadsy owds om mp ids ysands aoe sox axsnsea into
nadea .Apiadsyr Atiads: Amprdsr Aasinds ond stemnds prondsn
yon xomy di apxpy Ssxoynoxds *p vay ano xodyds 7Sen5
5
smo min pps $5y5 Sys oxpea snbaxpp sin $y pany 10
pxpinds apo ayys sma) N20 NaN NW ININ No NI Aap PNION
xvaonds smnabs nds: Ayaads vpxpyds Sepynoa abe Aer tya Sy
NTI NMDPN DAIND *D NTMI DDINoy NaN OF nds Day adds: aby
snp pipibs: pros 55y$ nbs: Sed soe a0 dss ip nme
Sypoyxdsy foxpds: sande Aypds pxdoxbyy Apssono$s nebsabes
Roam) xox obs) ammi soy oss by nAsn vine .Anvapds
sbaci_ adds sosea santa Spnon js pon xdy smians Spam anna
nAzd bs yo $1 onde away eno ayy oS spat 1S) -anoma peed
poma poms xby pom pono poma ew op Sap nay xo Spi tbe
YIN APIS MA MID yw yp SAD -poms xdr pong xd pon xbs
xvas fds3 Seams nynad pomy ayais .wwrtn nad osbina np
3 SAY psn Sse rdsaw misao Sani amsnwd 4$x4 225m x25
Sypox sat dos Noy pp yop ya nal nt SA) saps “os nvsbp
ndayy mova aDwn ADS NPN aN OFAN dos so oer ay Sys
my my. YIN Mxe nna nA nay x} Say $1 anes wy
yan Jos32) .mopD AIS owaY odor. xAdmoy -nnay Spam pear
my nmanwsx ona oyen sy apo oy ovens Sy ma ny
mow ov om nya yaw ofp ynay sad cenyd vay meys
15
20
25
y
15
say ths Ads port odxpadss oxopy + IySards Sys jSsctoy ndgea
pateyer on30S Syoss v225 Sy noyds Sons sane ap ndSy
Ty paxyds 72553 pbs Spa xn Aninds ve ony aymends oansey)
med) mown wan pe xdtnyy gpd noe 9a xb nwa py awa
ANN) soIpos DADINN PD ADDI nymtdy sya op Tar xby oma|
Miwa pp Iwt Sy Anny Apr Tos Sys xo St mxpnde
Spyspy mda randsx$ Ayns vbssny adyay naya np aoyt mayen
pondmds mpondp Apayds ans ody Soi qdesS synsby stm 45s 15
by adder pads: osm) yided may sie abet weap mdoe aw ix
yoy Sy myn -t moxpsa ap adsse ayy shir ap Anna pends
DTMAN PO 'TA’Y OIDY ya Aw OSs IMDS par ONS Tt qn Aw
TIT oN ToD wae ave oy nap nd yy oy ax abet
prop tnsy $9.75) py pears ps tiodnbs anases op ats Spr opaw
9279) NOI 33D PY WIND NaI oT MDS Toyt31 Saw 15
ome ndta Aninds yxd padsas wp raw) ND IID Ww ID) wap
or moa andm) saps *Sapy AMD) AND Ino 7 INNady Tot
marys oypny pyr pany dan pda po nay Tt nsanndys sostar San
omy oar San ants aes ews a$n pos spay om a psndse abst
NTO NDNA ND AaINd Anow wo yaw DYDD Dy nyaeA ATID?
moody pdr spy nm obs nyt aS npn mniawa mpaan jo
myx aap qdstay ans ona nydy oxdy pbhyn asa iow max on
Mapa ANA aA MON mepsondsa St pw sede pads ap
sp wordy poet band ved jx] pTINTSND mNDOSs nxdaw 1 Non
seni adn amdpy anna 't aan Sy mina 7 spy aydar moby
pwas ‘t pastpos anas ay wnd er saw adwara jon youd 7 xine
spy ’7 Sy oa yay oN mama nm ada oat 7 qbses37 mow 22
Tay NM WANDN TITY pe DN a Sy aD mdse pan|sx Toyt5) nay
ontay wiSnd’ yx oN) wasxords in pipods nea cS onbdxns
10
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20
bo
5
14
manyy tp ndox wx Noo nrobs jpn yo Sop may NATTY APY NANAMNIwI
ast Spa tpa ap mbSs tpn yo Aywds ns Nod TINPN TN pA
mroondea mbvtap yom mON2 pION ANNE IPP ONT wy absn jor md
Sasyubs: avoppdbea .AMoNDDs Np 1 oDsdy Ayam pt D|a2dNd
vids gayepdsa awannber avposadyy Ayastdsy aotendsy fapxnde 5
Apwidey Apxwoer faywadsy fyoxpds om Ayam 1p 7 p|355
saennnds aomsbx ts xm oom adprySss apasdsr Aposddan
mropbae 95° sea mass pa pom adady jabs po nwa 7 Anns TONE
nya aaennnds: Apsbs5) aapbsd promod pewdsd toxbs: sm
sipydsr Srondse qrdsy minds pipdss vanenabydy abadsn vais Sntdp 10
nod a poston Sarde xnsdss Taswyhs yampdsa mAbs Anata
sbi mb apy APTA mI ADE ASI TIN TN aps 27 NDINON
powdsd nabs passdb asansbss spa pnnpd ‘ay yp 2-7 Nm 3p2 2”
ssssdsy anwmds ona poydss Taxoy sna prixdsr apd Arp
Aas pnprw Sapa nspay ty may qbstaSnrema porapbsn yee m3 15
Apo: ssp nawnap mdb Sys qbsctar pmasads: pa npv> wads po Amp
Aypdse sion prydse we Aoysabs Anpdse soir prinds 1p Ayoxpox
Aypoy sain pbs wp ADoNdos Ampbx woiny prdonds wp Apawds
meDddxe t» Appsady: Anphs soir Fadss nade wp fimainwds Ap wibe
son Dowd NPNI im aNDTose a Abpyds Anpdss soi pds NPs sm 20
soo Npon n> ondads yy ema canyn ids oxyde poo Apon2dx
xox mnsws Sie qo adn oy nm spa we qpbs tabs ppwds son
sox) JT SODN ADIPN OMAN) oAYwID API APXpPNnNoN nbs2
assy say prods indse po posta. vypa vm odsps + paxds op
max cd ano mbox yan weyy anes fiyaod ndwSs Saods Syl ap 25
sto mavao is 2p moose hse smidys xd nao aoety one st
mos Mpa OADy NMAININ SN Ovdyds oD pSosdey OmNN DADS
1 read ASD.
17
Ayoi NAD ION yow ox AAD pow om D7 be NapN js Sap pnyet
8D DAD onana im prods poyabe nx oxpox qy2 xdyp po”
“7 yo pondos Synbs vp s$xq ao42D xp Sy mony Aninds nanos
bd viSsy asa thx po he AN INT Tot mS Tp NUND ANNIN
sopds pds: abs so Sn omy aonb: 73x 1 aby proadss a AIDA
‘a po randy: St pe ond tnaSsy mayan Sse pwr may AD
MYND WAND AINA Mond m2 ANNI NTanoN Andy pan D3
yo NON TONdS I yh ands yy mp pep ToNdx ny Syd
TNIDNON TIT NAM IND FomNsde vanyndnr pradadea adaysed snvp3
a)
TNDNON AAA YD TD|NT PANT SN NY TINS a5a1 Th See ma wNder 10
pys>s Syaninand ANY jo NANNN NY NANNY Po INSN) AD ws
nasenr anoydya om$$sy spa adanigs yet yo dsm ody
anon
mywds Sap sabes aban the pepsin Ne AAD Nw NIT TP
*bie prosmads: Say a9 ybiy 9 Sy penn po NAproNnD ry Adee Abd
b” xanbdo§ pompano Sx yay mandi apy dmpdss sa TAN
"SN pronia Six ponds: Jose va NAMIM yO JNad.porar ADYd Jam
7 FRIDAY 9 AVM Woods doo NAA Jana psd promads Savy
xvands xa nnsnds: promiads po aay hb” awe pre “x xanbni
Ba NPI NAIM Dy IN nan vin ND TNpONdS 1 Sys NNW
Anas aby st andys iano tote Abas ve ty ade oad
nota Syonds som dy wo ahsetp vans 750 x” Jost Sy ns
NYNSND Ip 879d Aa NES O” PENY N11 DVDIND DN'DIND P'DNID
peamenr TSp 220 protds pevsse gr Tb oa spa Sopydse 1S myaondse
xd ryds anes nm my a0 qnodysy any nar by aio
a” 1 sSy aye inn pads 7 9292 op) on An po Noe onNNN
xdp Sxnids won amano spbyds xd toed obs pray xb aipds v5
t read yj.
15
26
16
nO I OFON ns oop ONpSON poo 9 J pysnayds oN)
xmntyr paxds po qdpbs ipso Ao op pon yraxpe 7? probs
DASN AN ow pmo) poods Aa vp ponads ambnx Sy
naods Ady sp omdy pom tox Aad vp 2 NmaDN PID NMyTM
Ma wor Ny mart Davos tar pnddn aya yay ny) Sip xmay miD32 7
sayos ann pa yo NvWS mya ya Nx NOD) MII TM oyndsy oD
yr qaoyr aS yaya py rasa magn yaw »p Sao waa apn wo 1b)
spb) pp op? arnyaw 3 yt par ba dy paen Sxpy opr pyty Sips paw»
soap poet SAD AD) Aedes Apyod pypr o yaw innss abs
sayos nby eo cp tiny ao tos 3 adxy op aoda01 sandvar toy 10
sxanyyds no9°Ss sono tay) maxmap m$$x yw ix 4 RoNNDI ND OD)
sox yo ton sop Fabs aber ths azsnabs axa sp a4 pprdsndea
Sary mdSsa ody ody 9 55 pip sonaiyn ayp aap ‘Sy ndSy aw pe
pom Jos9 po 7999) Ana Nyyod srtbyn pods prpindss jon nbsp
Sy any xmdey npds oxox a Fads ade Aysobs ys abynd sanp 15
woe eosin nose Doxyoy “in DNDN IN NOND.AYMY any) N23
snxy Top saysy tds Saad aSyn sop smn asia 55 pss abe apnadss
Say pp eds pr eS pst ody peonda prnrds pepe 0 SaSy aye
xS onox ovends: aim cp ede sondsy aaactodsy nad$s op pyxdabis
555 nba poands tax noon my tows abe Thaetan apse xd en yap
myxetdse yd many ody poy) onsibs toad ow pps is ae oer iby
bo “Ss anpa ama sides Andydss gS nos abst30 abe oyetay tetydss
abp2y so3t3 apa sos vAbspn saps a pa Aan poods
xmaoxds sn onds aduaden nna ne sox4 Syip sappiny sonedy map
xopy an soo ads tos wo pas a tS onan ost px
SA fanyobs Say y15d$ sas osySsy napisy ty Now wm) DNDN
py 53 8 sAnsap Anixd xx dy nds: ftinds: qo onde Styndse abe
1 read jy Naydx, 2 read RINIDN. 3 read by, 4 read FINNDN.
20
25
19
MAN AL MDE Sy sm eApOA nap pnd ma indn 1a mods
S48 Jas 52s yoAND Mm oad: px Tbectoy wpb: nds era omADA
2092 0 ANS nop mn WSe3- in pemwds sya tpanods many
TYLON TIAN Fyon po maa prDoNSs: ops pe Sy yor N23 AID?
bxt2) vasydsy psySsy qodsa onda powder ondSer adsbs9 esha
win peta .obsssy Sey sad bay deryndss rds sno qdards
ws Post poe snbyds saniod oS peasy teeads poser a ohn
Appt myyos axpnds: ody sma isnoy Sse Awonds Aiompbse arinds
987654321 WAM ANN’ AS Asm Nd ND Sx Ad SD) MAD adds
poeta 543.2 temonyss ata onsn gniqdea SAD sms ain
98765432 x5¥a Sa$x qv abet powy oman axa on ads
sswyads sya pods oaneds sys axwyxds wo adap 54321
Asma xd wy Tosetar dads: sya mdads aewysr pods sya moxdse
N58 ms) Nm NSnoN) Aan ToySs oyr doy toy$s oxr xv $5 nS
vp ownymimyp arin 255 my 7 mo ed wands win NaN ONT
bap abeta ossbs np apr vp xno 2 $5 soap tra NAb srt abst pea
ody aye ao Sepr ey avn ry o> Spy ay mon wy oD aenabs
prown nidin ads ow san bya arn pba ay ona obnex Sax bap
ayo spdyds: py Spr ox na 72 xd oan spn $s oxnana paxm
mvp natn qwy se poy mawor Sax tor sends $y9 AMA Da 3
wan man qwy on by mw pvmyo2 max wy DD Mwy nIDND
TNT PNP PR Mwy. ALATP? Mwy. pom onyo3 ony by Avapa
nmap oSyr ny pinnaw ™ manor nade 1 ppioa mwyD ninD3
sdyy Sseqesqop2 nap py aI ee Ninn aya ow xiad snyd
dow orsdo mw vox mow wy Sy preva Ayn ay ow sad mnyS
sabes» tnwibs AIpos wad» owniad mawy oeeiay wr Ty ww ADD
srana ny wad adr wad mea too aden nwad stan nn ann nda
lread N3ND.
18
spn nS mdse nade x5 Sep qo nnd Sep an pe am say xb many
pa ys) pradsds mina wep op xa mipnym $i07 aNd ADDN NTN
Syoyby v9 po moy ome apap aod qbe9$ Sect payp yea vb Adds dS
xo Spy is ndyy so Spy ap adoes aenprdss sya proonds 9) ps xox
boy pip) “Soy amy yND ND mp Sx waa Soy ods na nbSy qx
mbapy vin pvp Aaddee sna $5 1 pacadss Sip nbhse sy xd wo Soya 29
Sw onaxnd) pps °p my “Ryo NAD joNd ponnoy Nbs AS Spxy
DNDNY nayoyods Sx on onbds: 35x) Ayaods 2 nan vs qoet3
$55) te pnp my tm mann poet yxpasdS ny “wa mands
sry JND prpbxdss pina pndy xo NOND .oetbse ory2dy vd sey Aids: 10
sb Jostp tT NDS NmpNtin Toya m$$y aby mdse xo Arn
smw2 qn xrtay Toad Soya pe voy or tdact tarp pind oder seri xd ts
sy opr sysop mbox op dwn psy st dip San onbdap qhe3 Sana
Sy sep Sbinny oo Sita ap ies: nods a2 xp Sani ands nda
notoy 76ey tds pawn x xdse aad9 pe asa ov) poset ean eavIN 15
Syyp xdd xe ontoy mod me Sy meat ad Poet ahd patay
soa Sipy onsya p> nmby pe app ° omay AND WSN OAD yps drys
by) ain a epga aden xposde: 15s xpesa tds Sips Arondy vx 119910
ayy thx abse sndydss owas 354 tp1 ty on tds napde ov yx
NAITO NON II NIVYOX Ip) sngdy sponds nenpads Toy °p 37)
mobs nw px powsos Sypds yo nyt tp *panods jo jopN ND NTI 199201
wpinds: adSsay yn
Sgn ann op om adn on NA ko 7D OA yNp nds nox)
mow JoNI31 wyy wp2 yor wy 22 539 wy 2s S$y5 dx pwn
ova osnin yobs yy pp yn nysw ox party on sos pap)
apn Sx nxn. psy ory ay mya aps odaydse bbe pbs aan
peam adySp asec mbady awys ovo» 9352 ow ona ma eos ox1373
4 read RENDSN, 2 read ADI,
20
21
ADIN NMDSN Apps asso Tot yadd pe van mbedea xb orpnoy xb
dys op pspader adds: dss sandy x5 pomey ayer oxdadss 4 po
wy tadse saSsng any ona yrownds ops mwn po sooca7 dN)
NIDIINDN wp son sSy axns$y sn Np sow Sp vordySs pea 2 nary
Jos3 saansy mxsndyn $2 spa wo ays ‘ay aby sotay qo finds mp
mbxpo vdsey wade po mp ypr pdr xztadind poinds Sap sy
8... ppindsy anyodsy axis ino oxndadsy ase adr $5 po Anpanbe
sop oxdods ospn wns weds wnicdy modo: mis mois anon
mba Sy) wes nnn any $5 qe awypa ind won spa na addons
OD TNOND AlN Andey Ayn sera Ava sad Aanw 4 anon
maynd anvsn sSsyn Anvtp Taxa “Sy gave aody wads by amydey a
bods yomtsay ad adss wand: qs ty syd nd orndm anaeay pn
ANso Sy tarpaxdss oSondyy asada aysndey Ao7ssse ay raydes pabey
soyap Tas po dy NMR NATANS NA mSypy xa ys pom abo eta
np. apr xd Sy gnd mAs pS snvnaa ys yom xm eva mdapn aia
Antsasd prods ap$s Nop .AD Ipods snobs tb9 yd sSy aSoxdea
rmwy AS yoy yn syas5 ‘owas sopan $5 spa -ap ANID ANAS)
“Tay ONY OMAN APD ANP TN ANN “Sey sSy omtaeed Nord
ama osSomney Seamed smox pian ayin yyob$ nina ws
spys aps oaNdinS srayds wrmndy sos Aaisndee prpndse ad ywrndS soy
ewry sy Seoopy yo amais Ss nnaw ayo ome ot Sy oay
[ps NDI NI2 Sypwdy aa pS pom aespy mod oxSononds wont
poossSs Anode: iSyp xray Sree aS sSypy yn py ays Sp xd xoyay
sbsip nobSy sos assds op ons imp $s any Sewn avon Savas
Ham 3p 95 prpyps yam 53 w55n5 pag Aan NS mesp 'p a0 55 Aanp
jon ono 2D ody sobp AvdsS Ayo fiayy pina Aspd oxdpnoe ap
1 read xbgp. ? read Abo. 8 lacuna of about tow lines.
4 read AINA.
10
15
20
25
20
ssn senas omy pow pmo yon pons yoni on abe
mosy nenadn apo saa wads ads oder pws mapas wad ads on
spesaywaada wn ar orn earn sen penad$ ote yt ‘pbs
DIO I DIT 2 TD aeMID 2 Tt Syne ada nda 9
1 ...7ex7 Mos MeD TON NOD 373 12S tnyS yy) Dy DADE!
vivo om 2...m5> Sip inn Si nnow Sp new Sip mds naadn
“ymbsay axe qmay ynna nds Sy ynn
ndyse mani topos Top nnn maids 3... 8 DIN TN MY IPD
nosy Spo Sx avis op azds: obxydse op Nt NPD ND ND 4 ID
© ids pyndeyd fapsn moxty wp ds Gspoxdyyascinds qa
Spdsansobs qopds jo mp Nor Nodes ayoyS sox mI .joNds OR
ApSnsnds pomdyy mayne ve nds Aaprpos qhaeta Arse jorde
xinss: pyonon NONT AN Snap xinds ayes apy ATTY
monn yeooxds: eeyn anaxin SoynS adpbs Sy xmnmaiea pn
10
*) ND. TTI NyM Nd ayy mp qdactay AeSeySes aad ayayS apr 15
sorts 1p sos AaNnydss grea oxy and toetoy ym xd meas obayds
paydsy waynands: Tota -pasdsep stds appbs: gmsa a3 ANEpI
fabs peppy poxyds op ads axppadiy tynds apa sop ane ds
mods mena mpastey maz odxyds op ids ands ips area
nbsys op dss Sybndsy Seaibs: spa cpp abs aynaads yesroden
Aono map °p Abmaay sp Andy ownds aadnsy xox mp sdoxt31
Tox po SSyn ndsybss sre areca Toety potas Ann diads Soap op
Aon snoxS mops notpn ovands poxyds 6 mes Apdnsy 7bx43
in ywa iS mawd mdsan pends: woys snags xv 7 ambn ps Spy aapnp
nmbn oxt3) xabs soon anm$o qoxd xmbx qe ixynds nsond
pmdss xd xroyd soma Ambosx xbibe pnony somes poyde
1 Jacuna of a line and a half. 2 lacuna of half a line, 3 read pix,
4 read 5)9¥, 6 read 35 553. 6 read F4N IN, 7 read Anse,
20
25
23
neon Aye nds qoycta1 prpaedsn® adidas vay yids ea jo abe
ynwosp nxpnsods jo snpanin navbx ANSIN ND YO ANN won
meen mown vp vadys ppdnds aby abs abeioy paxday obayden
ynwds vp naptonds yw npain Tox Ss ANS ND yD NNADIN ID
2 mdygnd aoeay pass vb my aD NAN, 7x Toya) -peoaNdyr odxyday
man ponasy ods oxo vSy mena adds absp bs napbs ov
symp) Noa Sypds tap some nos Ssnpx 22 “Sy aydam nose)
xp yo nd anay nd abvon nds tSytay mawSs So 85S gon anys y
nodes Toscan prods adayds wwhss ae po mpi TSy7 ody aes
wwoin my AltA my wiwds Sys vs Toyt21 jon No NID NIDA TP 10
soy jeonn navy sp acd Sam pads: Ads 1p Asad Aarynds 8 Ary
oSxyosy press cp menwynds ip Aste ep yo Nan Son xmpnn
BN SeP ToT
opm tins onda “Sy ands weeds pos nbds pecsy sy ny app
Nps ADIpods: anabs mpwa “od TW NA xb 555 xndsa xd Asn 15
na ‘py sa pax tov apsna ” Sxpy mwy mana obs Jwyn 17 AD
mypsy my Sonny) wel TION TIT AM!ID Dade phd moNMIDa
mimsp * Spa ket ma tony XSoyr avy yt Sips mos mow
mony 4 wp oday jrowxds: Syp ads: SyaSs Sno wabna
dx Sypbs
PNDINON JN NIMIDNTDA M¥ Nd TaN Sxp ‘ad 755 AyNwdy oNINN 'D
mow) mdsxy vp ap dos fads maxraopds tSp nnn netinods yon
rap mdse py pyndsy neaderimaynds: po meniinds yi Sy mpd
HNDY? NANDIND NAYSN }D) TMOIY IVI MO TIN NAD Ads DY yo¥
boys nds Doan Massa faoxa SNdsy ATANS AImody pnd
a9 0) Tah nNSsy oxsyr ayy pry ov and yo AANSON ANNSS yroia
sport en trades Daands nda Sie sD NNVTNON ODND PNT
1 read pdyybw. 2 read ASy¥ad. 3 read finyi. 4 read WY.
20
25
22
nw na omssop Azad xb AamS xby and qhiet ondyp se par pordes
pmax Jota) spade nid SewaSs as qads tind ond opn
Sy ma nt ids ts aye aabs ody: abes$y ann and oy Sdshe
Seow Symaid mmx nptpn xdyxdse soaps Sepp prdionsya sabe
Aaxn 7d Sa smb absxop ad smgpn ainn nd $a sabe op ova
ns? dypy yds) ap xbind pose eS qa obs: Aixnbie nS Sip 45 saogpe
rapa T7258 nabad Joos ata Syp bp max ody 1 ondpy rans wwe
sew xd Sypy pray pio abiyS in nb ods poonpnbs aespnar medina
qa neds Sips ngs ow pray maw AAS voy Nd mday parva ae
AnoI. AD NDI Ww IIA
ADdSey SAD ody aawrds aan ANady as abby Sys Sas ay abet)
Tn paw ANN AN yn APS tnyy yawdsn nay pads ps 1bN4 pos
ny Sp mands: apd ads xpxa Sips nnsp ay pdst2) .o2$ ae
pA vp dy aoset yen ansa x$y nme ansa nn Sneed wna nmin
Amin gbsepwa Toes) nara mimS wwa msds nde pay awn
Amina wea ody 9S snanassaden any $1 ands $5) peainay ose ag
mwnS on) pra prow wy omy pA AWD awSwS MDD) DIN) DoNaD
ana Spye ywSs aSod ates jx Sor own tao nym why wow
mensp 2 qos adem ond ona ana 2 fonds qdsctar Sopa
JONID) DD) HD) AAA AN? Andy sbi) -O°PIDD 2 DTD NI)
poxydy qosctay orden Syn 2 nowm Syn pan $y op ada onan awd Sy
pat nese Sy ap im asdan ashy spSsy Soydsy ndySs an nom
‘xp MD Nw qor-oyon mb Sn maya Sy Anns Sy any oda
ns ypyTT ony aMmwy ABwn oy naw ay wa pna tod oN hy
MON ANID TNID JOON wo 7 Syabs po wbx axa. SNF Ip) an
PRI T ONMON TY OB OND WON IN ON 2a Sy adSy pane
ANEIN ND yO OMDON “iT pO TON aNabN wD AMDT IPN AP rive
1 reed NoNdd) NINA. 2 read pam Syn pws Sy.
10
20
25
25
480 FoaySs vey minds op tosSs 3195 95 aS$y ae vpyss 10355
TEN PONT Te NIN Teta weno yy Nowe xadsee wy p35. xd
*Dae Jo) NoeeTATD TATOO “Sy Naser mdb par ese gy oops conn xvdy
D°3 poy ym TaNan Nady aN yo oD aNads ca sNwbe
> dss Nose Tor $9 oS naw> as nbt prnpndss abs ney xbdy atpnde
‘Bayes xndydy pya Sp apr favs: Aga Agen Anyy now Aa pAY
Aman xdyonby Syaq0 8 prombs aS aye nseae mgan nbyde aaey
ying aos$s Sep ans sp va wombs aa snin xdyepawsy ashe
spoon Na dye ay ind podsyds xmyx mmpe vibes Seo pop
STAINED Siyoder Abyds yy Anads Asa soAna op odyby op nspsndie 10
yo msetéids wbSy ons soc eve abnse xv any vasyp os papds
mmdsy xdsa asrinbs on nds manoxsss 7 Ss een nea MNYD
TPN ONAD -pya cose NABNON pys Adxnnos SANNiNnon oNsby1
ssadsy wods pa ppinnSs inde yoy oxmonn oxmxdpe anode tN
MAID ANNs yo mands 2 Anands 1 pK Asoo ANN AMysyS
JO MD wnds Aworbx awn TANa Mya sobs qc SS anh
TSN5x TET AND po mE Sy At abyy ASS Aomnds Ew ANN
Aizqn> NAnsin yo Apaxy Aon m sandy osaSs nonce -asandsd
sTMNAD ys po xmoyad Apase At wa pandyy ay xm qdpbe
Tost Sony sy paradyy qoabea adbyn anoinSs nanpxde abe noese
pppoe WeID) VEN AT sp oAAND *D Nodyde sa py amy Sy
Araiobas Sippy pe qoaety AnSaSy pad mo nAaow Aaayden xdvadiea Sibyy
so qNdexds op naw nwps Sipydse qn pee anodes Suse sonst aby
NOD NwpI JNO|NSN WoNID) Npar Asam) Axor ww5x po ND an
Andob Desde 4 manyp Ayrands poay we amindy Sipyds yo nnaonse
Anywn2 maxnap vss mya thee SSybe aby tat ade SpySes adibyn
Mond -axnsdx Sup ssi ap vy owe xd ws xb me an
J read NNDD, 2 read Aayw7dN, 8 read Any. 4 read MINYD,
15
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24
fyrpa famdim opp ana pps abs Aamwdy paws Aaneads Anya
pya ox4 AS) NDD ADNON ADK ANpoNa Hoxdy Ayoxny Ameo
smpos ibs prxdasse yids meyy sya Sepp mand ansinzn op pnbayde
NBN Pow] Np waa nea pps ops nay nar 53 any yn AboN
nad) a=n AW t npdin ndswmr noon A|M AD AID) AIP? NNW? NA
pon 55 Say Al AMS. ANN DD AT YD) AN) ANN 1D NII ANN Ny
nays) mS any ANN ’D INYOY Aan wrN pany ADD JI Id
52 2D) OND OMwEID yD Nand sADY Id ANN opin 3a wand
j05 MT AQYN pyD W|DS INNw2 PYYN pd yIND wND J2 wns IN 339
sawby sya onde Sy abet yo Sapdss par perpan b> pbrse» nmiada 10
Gayo ATANSSND A2OND TISNSN) ATANY NOATINN pnyNy aD ay 5
obs aisnods: Sap oben omy 2 xwaxdss sma amods Aynwea
mney adi) ar pany nevey Soy po tbat Saxe sor tami im) Aste
abet abd ot ads yess ana op AwY IA NOD NIyI>N TND)
ooee
MAA AVIIT NWwyYH sayobi byt PRI MIYD 7 NNMY D5 AymY MN 15
omy Dw NMOS A pROINSNT DNDN TY. ADT NAD NATTY, AN
fnopbea aoe away Apxads ayxndsr prods pry sya 173
sbyy $65 absent andy aa naw nd abe pxdshar msdobas adpden ssdadou
abs ™ OS NAAN WP Sap yyw Any pmo —bs3 PONDS IP ‘AD {&
qa bx maym 7225 $33 20
spsctaos axna yn adSe mms apa ya yoy y2 wna a7 Abs ap)
Syoyobaey Sipardey ainsiods yo smdusdia abpbs: osnpds 199 7b yON)
mass Syepr Sbybye Ady oSee pminds ow nypdse 8 Adayds: Sy ody mop x3
‘2 moxds exper moo wide manna cp Dt an “Sy yni/an poesds
eyny op nddy: vind Araby soger abpdes pxdabe bs aapxady saeayde 25
v5 Soy ates Tost ip toe mn ond woth Apoxdads tin vp soAnap
xd porns kD JOT pO Sa ps aan -Theed po Tae Tn AwN2dy Away de
1 read pnp, 2 read RvaINoN. 8 read ASydy.
Bi
snbs: adxpoSss ata Sep po Stns sp ps yn qo xd an ndoy moinie
po pws ripds yy mooyds: peteminds ym pmindss yy riySsy aeopxde po on
mort 75 ny Sos Stan Sonn Syne acon aby ands say pyprdas
spdySs: nss3 apy mS ny qoyS my mas OM yO Moy Ato IoD) Adan
moos wo ads wands yo Anysa nods Sxp mp oma Nosy ahs
pnd svnonds px obyy od) xa mina ana mop tp wos xooxdya
pdysxy says voyS om pandy man oo on xox aman aS anne
yop2 js 825 np omndrp sda panda Ss Sy¥9 tay oda unr bap aos
nxdisn sponds mind ps Sxp yo xodySs oy mo xa yn an poxsbs
wepdsan) Fanon ade rony prmaa mSsans adr iSsp a innyy any 10
ond spom ony 2$3 Anim pxsds aed ‘ap Nady is Sep p> oman
inn 8 ann.. a 2 vende tape -ym) van mbsxyes wip vSy Aynsin Nope
xp -apyy Anapy vey prs apm oSe1 pon aman vos Ainndss toyn
sap) xd pod msy say ee ia ote 3 pedo an mat $7 ands
ry adds qy Spads xnansd Aynwos minis Sep onan: .wne Ana
qbna smpyy xpoxds qdna mxnox notpn ans xno ids ann bin
pydondsy aside bs 25 ods xba magna pon» apsnnds mNpyox
Sy Amst sma qyi nds: nxpySey xpoxda aNopyiy 2D NIN IND
‘1 pd sx om Sap say sm xedy mead xdp ano ox
JANID NAYDI
ixpp Avaxdeds obydxa pyxminds apoxdabs soby ona
os Awa thos. tpsdxa Ayan ppsds yx nop avai n|Sp ondsa
pn natn xox andeay pn ap xAwANI ayn TIpn ovSp Aadea spades
nods odsy ayanss obdsy Sy Ayana Adxnds siaoby satay anasn
xd poon xy pya nds oyan edt proda xbox poon stpn aSonp txopdsy
Asonads Ateayos moxyp .sibx po ySpnn pianos 4 ond pina
sosdss nprx Anpdsxa ame pi tSindsy seranden ppd omndey
1 read ANON. 2 read Aixndx. 3 read ANDM. 4 read RoDONS.
15
20
25
26
rap aadsr sabdi$yn pran xb adydas ind Snopes ae adya ayy qs yy 2D
Sepadan fiends: Moyo det yao ine adydse Spydss i nay yy nnn
xdi por nda aansy ayes qdset on ataypdaer onrader xpadan Srsdsn
Josx7 22 3 Obyrp Spydss yatax yo pidsnd onddss yan tpn ND {NID
Sx aa onn Finpdxa Spybss op Sipyn Sabx yay ayayo pynyn babx5a 5
‘ym “an “Nad nysax and Spybs ps aot pea ow yaw Sypde
Sy sa Awtands atxyodsr dows: Aaendsr oxpndsy Synsbs Asa
finSobs: pads moo nAyaoxp anxnads Sy cp as34 NOD ANNI ANN
xondya nawnds: nadoe Sxnadsy oxnnds area p Syadxa ao xp anen
mona pbs oS sono ps 8 2958 PE Nm Ayana Spyds in by 10
mevsds mp ton Spyds oS na Sapn pnp pany nxt pads noxze
xpadsy aids yo fantds op xm IND NOD Ton AID nNsads
Ss sang yo bows: mon sds spss: Srp Atayodsy petdsn Aan
1» mann AS ASS» Spay yes vd Seba naw Sy po 3 ow add
mrydss Wpna maxon ‘pnd’ N° INN ND No SAD YPNIM pI ys 15
y mo im aw Araya soa Sdyds aby yas ap masade ps ny Ipp 3D
yo soonpida ds seo simp Soymr aby nmin ay 55
7 55 ope onmypor nds 4a mdoy nds xy mbxa ond
ody ody
soxsdsy aopbsy aSp$s ob amo ny ps Aaonads Atwayds Now 20
$3 mpm) odyxp pn posasds qoxa-p 5 axmizan xpds yp Sysnbe
Amp.» Nom sompds tx max Swsndsy Anoads: ton te nbabi
sibs NpDNSN NDI 2D 6 ANMDD) Npo? jRV ONAL Sp PNOIWNdN
Sowa os an aqosds ps obyse Ayyiwssy onans ‘a xy2oxds nnop
poonds Sas we ‘Sy Sap soon Sar xp ody ads ypr nd now 55 ponds 25
nnpy jx) mops npoo jx SN xy nya svas andy qsct yy adSs yn
J read ADY, 2 read NISN RYH NATID ANYDINI. Sread Nw. 4 read
NDD). 5 read NANID|N. 6 read AND.
29
onS nny aainds spy wxyoSs: qo ma win ons$a ana yono
Aaryn vs Sy xd pesands obsxy op pds paxp vp 7ded INDE -NONIIN
Aw Sonny axnsdyy yo tb1 nbySss op pSoanbs cS apypnny tdse4 m3
ansbs yx vn mandy sody ap adds Sypa ma way ep soad soy
© St owands Sipe xsist noo Aprosos: Sis op tbat pa ADtpnds
SsoaSsy comtne aainds mowoy pdm saw op www pat Aya
ONT SINT TP 3d NT SY wae awn se on toy a oops abet vy
AAs spbybs xbss dy Sy xdy ogy ap ayodss indy axnsbs Sie ep
sw aaa onn nade pe xo nd$s mpan onan andyn pow xvaonds
Ayo Tost vp as pdySs ads yo 1 wap adds ons ade ondxse yp 10
JOST IYI THY AnD Sx yroddss por sawrdydy sertdixds sb Airgsy
XY ps Nopnndy naar xmDwN Aainds pp po mSy Tapa Np mw tS
| yn mobs
nbds ny naynd yn mddse pb5 qo Sea odySy pe ody x ody
ayy ody aa ayy ap mS pS Spydie po oop TON NONI TAY IM aD 15
oday Soy seer Spay adds Syepy avd) adaey nbye Sago mand Spydsea
ySero Fnyop oby5ya ap ado Ayr apr -odsy Spay $5 pS) Sony
‘oy yay pansde tp Sxpr ay padax ayaa omdsx yt op aninbs
“a7 SAD Ady nyt ans ods eon oad vp Sep) on
Awe serds Saw say ood xn xayoina swede paws bySyp aaNet
55) DBD NT ATP? apa mao FAWN AN Obyds AD maddy aay po
pdyds Srag sap) PEs OND DINT IED wie pre Spy .n3 nw Nd pyan
noms Awe maw odyds aye tw yo dma etd Saw soy aor qoeta
2 pansy 1 foysr anads yo Sox im op naw wap D pind) ‘p> AI
sryeds vinas obyds qyn aap 1pr oe 929 aM AID PANDY ADIN apd
xdy mony wre yy ed apa any ap pods Sx nat tan Noe wp xb
xan Sap mwedsa obxybds penap .n2t7 pan o'nds oyna yosa xyon
1 read xy, 2 read (Madw yo foyer joxds qo Siow.
20
25
28
yoon) xm$o2 7g9n mony) Syadsa god mony Amin ASox on Ip
Aoedods axnsdsx ayy apr wxadpynon ads 2 yo xndaa poo) xmd53
xm30 n¥N YM onysNS Wap oy mxdo onan Sxp a Tost So
paras tax paipads yo SSanbdsy pyipndsy mapnbsn Amprpndss Aayds
Spyder obydea sede ont cp ppdx Anpnnos qe pants 3
andy esd) Jw pa Dd sopsxamean® apaxds ma nei xo oxtndse
Npmn Nw) 2 17 an 1 Saw a8 anaegd ‘ap m$$x wp Aan 5a son xd) AynD
prods antybs qo famdey orpnds oyades p faded Ateayds yw vgn
sxan tds minyod asin ana ptanydd ao xdt sie AINay NODN IP
ns pwowon ovays van $x soet 3p $7 wodyds nbsp apy wxpey S¥ax
xdy 3 noo Sy ann ms penwon onays ya eds pip $apS non Sy aan
mds mavas Tost wa sndybss py Sepy casdy prow ani mn pr apd
dy dae7 gy py mad dy eds amzop7 mypands po PNT WD NID ND
qoxt ep na tip cSyap Sioxnds 44nd, jordy aNonds sme pi
NONIN nn Aan pyar soo “Sx ns. xd spn rss Sxpy awsnards 15
mx xdixdsr Anaad std pods op mintds: xdys poeny 2253
Sains na pynoey mdse ainsi adds spanps Aapdy Asa ayths yoxp
mney mn spe xd 9 Spy py nd) aaiga ND mds ow per dy
m5$s py ads Syads on say Rest maa tone xdoys oy Spy oad
mony mmtasayy $5 Aysnds onmnds *p ap TIN)
bs Synbe
xpbydied nosey mos meander yn noses oy Aainds op
xd qaenn mbox sopar se roby crabs ep tarda a0 dS yssande
syn jx moby pao aod yny an mdde pe tredas a eae sactobe
sxpydsy ovdeds astySs ppnnp’a anys vSy anvyyn pay pads po
wey ond Syi mae ond Anon ona ‘yny an Aapd yo pap Joxta Tw
Tread NINN) NING. Zread p99. 8 read nop Sy wdw, 4 read Jin.
Bread ASyyp).
20
25
31
niwhs: po S5a$s0 ainbs wo mpsedsa amd apy tide cama asa nosy
mawyds po mnnds a0 am Ss 1 Apedoder pvnds po awiadsn
DSs 1m) ND|NSNa ADande yy Aotpods stactyndan Ssswadey techn
jerndyy meashen pays topos sop nnn abxydse win wp pdsa aspx
1) 2m mpyrdy sym 8 aw Dod AtosSs maynds iy ap Syip 2 aon
nea Ss fap3 sapy am apn amas am aw Dad aSsedss prayndss
%Sy fama snp: mand S5abs¢ yy Fey Dad nasaady po Sy Say nas mad
5325s psn yop “is ony ad aber ost$y mo sods pds mand ponds
proandss pbs paws 4 pbs prods se thet San ap Syn pevnds SA ane
5
Syap qo sess Sundae een pedis po aio *D xv od on pres opr tapds wd 10
wo NSD tNpsNds Aan xmSs mam javnds waio *p ov xv ovdynds
sraonds om Aaednds naney x prownds: pode op ys ah Tosta het
nodydss px Tose3 rans sander nodyds sovinde 5 monde po oA yo
Ampbsa Ardy sertds wp orp pads po pordsodss pnw xvaonds nA
sank TS ND Sypbxa aod my anos a eS nd$s: onbps vine
‘abs annoy Sys Symp dann $5 aS bs amino vin pons xp
DSyN IMT) NY ADD RY NOD AND ADI. AYwID) poss NnaDp
podayds
syin yon tp snbybss ps Spay Aaindss we yo MD soa ND “Sy Hy?
pnans*s 6 yaa sooSy sin snd ySyd) smaxgos xavaayoy aainds
sayds rd pe peosdyy may tepanoxdan Sy onader asad gan then
mds 51a 855 Anas yy wanda soa mp dsr sbst wp Ipp Ny"
ANSNDI f2DN Soy ee Aainds saw ve Taps pe ap mdSs pa yo yw Sop
pas onds patoop m$ss: mans Aaondse qhn Spyro ain ps Sap minds
15
20
yo psa xmdoyy ps Sap mobs mines Ap Syp saySs wren vie Tbet31 25
a) DAN TAN TINAYyA Ads app .-ANSy mans’ Nd px ap Nad ADS
1 read NmWON. 2 read NIDN, 3 read NNW NDI and so in the two
following lines. 4 read xp3, 5 read Ardy, 6 read 4912.
30
Tost Sabie po Faw mosea vos 8 dySs Ane oy NID WDD ATID YO
Saarddan prydssesbstay qoSy ayny aipy od qd aynas “ir adoby px
BYE npr vis poaciay apdy vide perp ad prowds: So 5N 4K
yp) sp ndydsy pos aa nam is Sands pa ndyp anads +p abso
Saspnen ob mnpia ds abySyy mipmas mpd npr vis Senden
nawd psy abyss: Seay npr ndydas pry nop Semonds: pars Jota) ann
pbydss Sygp pya ayy vos soaniidy ani onmdyp Anpan oxpinds
na Soybss im mds Senn 58 pap nd Sy ay ponds paoadss anyos xd
nds sawpa m2 Spy xb yo vy xdsean sSaed ey qua xdp xdio amon
Spybsn mam nysnoor aim wre st adyds: Sep apr nnoma TS89 JN
xd obySs: Sson x5 par goed op opwdss sndyds py Spr wor a
prdymy Auda 1 aways yom) sot ayo mdaxn yy pap ww finda
Sry Saey Anaey adydas Sepy sabtro Stay daey ah ody dae Syp1.2 soar io INMON
Sepy corey: nbs Sindbae svg 1S S055: end abyss sas ads Spr ann
mss Nd) Anpss ao mde adydy: Sym) Saddye 8 AAS wana xnbdyds
Asi qs odysp stosy wo m73 obydy abs ay Sony cba y See yo xd
Snax nosy nasi js SoySsa gniay ndySs: $9 sanadsea mpwe tp abyhie
emryds sissy tSS wea pprpon 59055 nav Sy sds omondse vdiepy
ams omwsy SA sms Soydsa yn mddse xoxwiee Aninds sb xe
6 ann spy oreads7 oainsosy ands oe be wo AD mwys mys
ania Sx myn moan aiye ps yop annoy pads ayswhs Sep odyhs
[Ss aysw Sypr maprsdy aan eS ox mone ayn we mae AN
Sasi xa yo 55 ndxy xx vd woday pds abs pvdp nbyn anbybie yo
poyn dt Spanodss axdy mands cS oy stay ody xd orpbss qa ix
xp sodydss ary sosabs Sands anotp yp Jarya 9? $3 7 adydss yo
S38 Sy§ yn pbesos pe nmoma naan m$$x yoo oS x) aby joo
1 read SNSOMYN}. 2 read jNor. S read anoas. 4 read boys, 5 read
mwwyd. 6 tead fiamp, 7 read 93.
10
15
25
33
axpy xmosim axon andsxSn sop amSar soy ambi oet ep Spx x
NNN) TYP }O) ANNND NANYND Jd TIN NID IP) PDVIN| NTMD NINON yO
x5 Sxpp nostp TSN) NADID AMOyN amo WAN 1D) ANIA NAD IN3 1D
INT) Noy aD yd Asda ae Naty wd pry et on Anode RAIN
sind) AN aos sippy ana sSo oxdyny adSs om eta smoot yod gaa
span x5 stds. onan xb es Saspy road ea aasdse sv modi
apr pndsySy py Sapy ama xd: Syn xb Andy pea xmsenn by nnd
ads 8I4N AY pow AD WD Sxpp ADI WAN De ND INS ONT
Snow ps) Ap qw xd one mSy ayynox ND ANA PSNN TID IM ays
MSN) Ay. Appr Adyx porn AD Ne Sxpr Ayo miSS ays pa
1 Apo aay “Sy opidy wax Spy Aided xox maga ny At Apr
ap yo Sp Sy paen Sia pn Scan Sat exw swoxds ot no awn
mi ows Epp yet Syowey prop 1.12 AnsNats nano iad) wxdp S53
niin 1p i jd wasp x53 Spy .2 pa oxp Nd pnp sya ind nnay
mands: sat jy Saspy Sao ad qdact Sad Ay tar Aes nye 2 Syabs
nab aena we. 2 11 A_Y 2 Tan we Tar psy dvds aa abt
Sa yn Per A ‘ol yoy ypr yo oO woyonr mon ada 1S 959 avin
Ayn Sax tps Sew we par coro ’$a pyn pry tin gba yap 9) yIB
oS mina) PIN IPO MINAWAN) VY DIP? ANA KON IwW NY IM
SY Nosy AD INP NOdyde pya py pyrrdy jor .mmdpm om nbs
wo Syedsn oxyodse qo Stade qanay ap adds npna ooy Sepp sot
non Sep 5x9 App wor md vdssp oaandes po Arvindes 2 Sonne odode
neinwSs non payods: yp Sp $x ganar natayods pdson abs npn
msann oxands wo SygaSs qonar nxpsds yo podon oxdadee Sige sana
prod padan oxoxds po Avands Syonnsar nsinnpdey pss pbs 1p
‘1 optpbyay yrnoads 1p qdobxa poppe =oT¥na onytopbs
yo ma °p 4 Ape tas 5i9 ph opdsse pya Sxpy apemnde
{read 3, 2 read N33, 3 read Syn). 4 read NBPNI NANT NOS,
10
25
32
oie yer $x Ser momds Sep) ton weds nyo oNiny son
says ai oxdp omy Sy nmap oon bes pom jo wsy
xodyss pyr Sxpy amo pop xd ap nbdos pm yp py IN
goo menayos Saen cp nxvabe prans yo moved axons
yssinds oxopmedy Annds pnw jor .qedaxds anoioN ND
axa 55 79 72425p ~orsdds: ysinow Aptydyy owdan 2 anders
1% pm xd pA fomnwss ppsds cp yar aoxds Sbpp Anny qbs4 yo
nose Int $x jon Noxa one SD2 mona papa mya nnn spa Abaribee
say SyaxS ondsS gna sny onde aon os een Sy apy nade Sp
xnined ayxy anand aypny asoos dor yo man aNd xo vin enads
mia nd pest pny xddss eed? ya yo sndySs: pya Sypr wsosad Ayn
Sap tp Sypy amedy dss: nyo mon ipa mnein Axx) maaan Aysi ae
1 Jar Jeane sands nda vase sods cw tas aayds sayy pyr tost
vas Spy opySse Aya many 2 axnos vi xotde ep tarde pads ae
sas 58 $xpi noo aonNp onadp vie) madpxp oxads yo tatds aan
Sapy .pasadss ram pads eb soa tata m$$s jan ad$y 3 nysyn op
Ba jo1 ANON adpy nadp msonox wvtde Dp sar yo xobyds pya
m msanos weds op sar jo 75K Spy say Aa Arn Sey ath
m758 Sypy axnpypo ya Aapryds Aid you nndaw MNONpD JD) NANNNI
Sxpy wnsvt tom App yo ton 4 yxnbs yo 33.05 qd aesds aby
wnnyia nn $x9° 0S per md naan Sas wn Sx ye eotds aby qo 73K
wemaan yo Adode: saps sor antdss aSp pod Fowtabs aap a dsp
pxoynds 5 moxay vSy spaySsa onpinds Avain vy prayds rss Sep
Spy wean73 pyds: naam saxty oxoinds naan xp AD 758 Spr
Spi sadn yo NA_IYN ay ym attdss ve peony yo Sais No SN
Sxp svrtby qy Sep and 6... may ty Sap ayaa sanys qo Spxybss 58 25
1 read 4N5s1 ImdN, 2 read NAN. 3 read Av¥ND, 4 read pnxds,
5 read ANY, & lacuna of about half a line.
35
mb$xe ay sox xp Sip om twasy evap qa Sy Jy x In jo
xo pra pox 2a yo Ni wpyds vat °S cas nd no ox cnn
237 JD MIAN
Abeta pds notaSp yssnday ast Syi tardy pow py Nz095 Ip IND
sp wpdybae pe mga chee anny mdSy wapar oy ey abyss cooydsy Aiptyds 5
yo syndy Syp nadie ap Spydsr onbyxps yoda 55x Sys 1x An
$y Svosbse yt onsya Saepy aeyasay pi25N5 qoset pays vba 3 yor ada
prapody: poss svdindss py Sepr-2 eysr a px Novas sy ada mys WB
sono bw Aoapods ansds ndspr ys ad abax jo “7 pd yep mdm yo
Sptybs Sy onydse Sg yo sobyds yop aaxyion oD ana DNOMewD Sy 10
noIN “as DEN ps pTIIA NI AN wa AN bt ‘wands Spa Simp
RAND WS Ip moxa tds o7ds1 oxwe os nnands na vinin sibs
Japtydy yo Sys ods 5x93 INyp sobs 73-93) NANA NOANPINND
xpyyds pip yn xmaney pnd ods po Ses Aptyds ps Sxp po pan
sabe ory p75 Spy 4 tpads: yo nodes tp idx pray xa 8 931 15
Spry yx) Dyva bp? ayn xby Aptya pry’ Aa NV IND ANpTy po OFEN
ped pds pbipdss xbav ba prey. prym’ mand ani yo SSpx Ayse
mwa poset Nan AptySs: 5 ndye ve Suxps: Any sndyds ndxp apr
mpIyi aps nye po Van NTaN2 ADIpods ansdx np Aan %p HN
ayondybse vp aptydae po Sees ody pe Apryds px aSypy cman dyn 20
sobs op Aptyds qo Sea Avaxdydse op Aprydse pe Sap yo ongyry
dor prysdee poonon pya omgya 9 pds Sano nnd wa Araxdydsn
anys xOv mindy wna pp 0d yo ponn sobis Apyyp .pmrny prdn pdrpdy
bons asy nods Aptya Asonsdsx podyy xb poyds np 1) NtSN
apdxea RON yO OSDN NTISN INNYNY AN AED Yd Avaxdybee Apryy 25
sox yn doe may ma typ ve mbyap po ad Sabs pee Abpiby odsn
maxn (p IND’ mS moan yo S2a pxsbs roy ma sanay ad tw masand
1 read ‘Sy, 2 read pS, 3 read 399%. 4 read qppdy, 5 read ASD.
34
ro ownns sos tanto nS Sypp xoyn Sx Aards$y Sepp adSs 1m,
Ayapdss mods sed a ado 35s Syepy ea adosy anya. noe AD 3
mbiwn SxpaSs ma pom apa pads op mya Aysopdsn poss: apn
Sypr sara stabs po ass taydss ads saya mon dy ado me
suis podony pans xp ix peed pyooe we aie pansy pwd 95K
madsy wry peo xOgabs 1 x59 pe Sop nedyy ago ai Soy nyo xo
nands mands md Sepp avdy mands xd) ma mand: aby npnem pp
nb Spy 2 Sexe Sin nw smo ys Spy Pays gan nd Sp oye prea
}ND NT NAMOND ode Nptay pop jays Sxp viay a nbye by qo
Apxyoa pndaydy pya cbse om eye js Spy nono adden satica php 10
nbyi eo yy Ana2 x22N5 Arvny moo 15) Anvap Arxyods: ndvvSe nS Sepp
Tb) JN vANwn pr aapay NSoKa 7y ps1 NINPH ANY DP ND 7
Srepp ponds pra rose sey sey pe Spy abspap cadpae nd Sepp quadpe
x Sypp mp qo0 soynp xp SAD Pa Jovd yoo? yx wanwn GdaSs ab
yo tere SypySye5 Fndn ogyed oe ponds jya Sieor mdse rsdn $3
sat pss odds mand ansion wp pndsyds: pya Spy oxpmoxds: anadn
sone 805 pt ot 58 Spy. pray ona qaxd phy) pympam ovty
758 Spy Jasna min xd noma 2s jon xy qaxpy n|s xd va24 yo
pdsss asec Seep savanna praetose op vada. cary omoey va04 saa ond$ee
JSTPSPNE enna ods xTnoN| vayys odaxyi em|NS 743 adxy Jw
Sindy naSoy Sods anwar Seeds ai tds tray ons ondsy s50 Sxpt
IN) NVM 5 Pia NAY NOP IPr JoyND ans Nox ond$e r5x Syxp1
swabs po soy53) xndas yo p20 yn adds amay NOpOND NANOIONAN
qasind cdsnds gray om padds o5y Sxpr xaoainox Ip x29 8)
Amp xb Sin xdp Jasans qo cays Jaxns1 M22 pnap Jaxpys anebs
pya nd Sepp waste poy Axed anism oxabs pus pe Spr qa he
J read myn, 2 read xSeND NSIT, 8 read ynye, 4 read onde,
5 read woyool.
15
20
25
od
Mpty n> 79 9 Awol .ApIy3 py aw ow apy Ndy py per oy eds
DINAY DWD) PID FINN pIya MN /ND AD A we oy yOBwN AY 9
qb nna ow yaw omy 1S amp avapn Jo apty jm names
mpanop syny jor doen ots tio$ pas) open ns an IN nN
poow nptiyn yo yoy ovdynr oroa2 1b yma avapay Say asm sin yw 5
ods ndge css xy qdastay ward prpoa2) am oD) DYDD yO WY DD
SyaS pasds 2 nga 230 mas AnANsSs myaNID JOD IAIN AYDNIN) IAWN
MD AoNads: mya Now oNdSxds yop ninwds 8 mnwony 55x
1m My ypopri~ Tost pea ap abo 4.50" xpy ands mands pan
S58 yy 5.92 Joo NmNioy beads yo mdy ap md$y on wo xdx ayabee 10
sbywtay na words a xd son spysdya words pn ody ad$s aon xo
shin app v22bs Sep tp wap dy ados oan eo yeonosx jo MIN Dy
WIN DOIN INWI POND yn Mpwyn yy2aa OND Ow IAM Mp IY
mxpd Joos Senns ave’ Nd yoo wy ya Ms yy Jean DDT wow
spy .nb wy 7228 maxndp oxads op Apripdan 6 Ards yyy oxdads Suga yy 15
Wo OF DT YN NOINSN YNoONDN ND NTDASI WONdNA NodySs nono
pons ayy ma ras Spr yxpddsy: dt xd) apo ndt ansya pa smpoay
Sp ip naxpoSs vp D2 wayne: mos qypd> xb oxponds Ae Jaxod
yon ped ofp oy nndyds toypr soaprds: maa aNnn now) aNd
axasbs nrvayss ads apsa Aoxp one oN cnn moby sap xo 20
sox maya Sep qos Sy ray ove moe nyay day oa onds
novia ayia nwys prions my nda aoa mason arn opm son
mipdn nay $5 nay ns yin ped Sax sw vny Syn na 17 maw
ovm nip Np FN NMED aNd ma yd ND Jaom mdr mat yw
sbwiay .oxyods yo NMDNDDN po NaI ONdIdx py NTDNDDND ped Ta 25
Syxpp yyy mad xd sibs yids $s own yy avdin prooxds: pas
1 read Abyyp. 2% read AYN, 3 read AnNON., 4 read NSD’,
5 read 44°. 6 perhaps pp3bx. 7 read} 4) and the same in line 24,
36
Aye mao pooss ody xayssses pm sap ndSs pn mop doy ody wrth
na ey dy ads qdicd py onde spn wn nt my ww San abana
sondm pnarynds tnx yo 72 Nd) wade aNpn dy apn S5a$s way
Sx nda an qe xpos a0 nd$s 1), onndsxasemde ay anSy mdb
SQN TT WN YI ISI NID PID PIT AN PID WN ANP yNodp jo 73
sin op xpbdyds pus Sp spr canoes td os manand Sends apa spp
bypy Anan 2 xSsr Anima xp Sab Sem awa andy ands oymbs
ypr .orsasn wo vbaw Sewn bi0 8 ap yy mo ana waayds apse
©» aySs apse Sypr anoma toe4 nvsad Jaoy Sn ots moe $1 aby
Sep xen) Npaw Aysopds qn oxends AS JnONsN sci aye nea Toe
msde aawads Sx aaxna asspseSy po ter asad “by a No
‘ANTON a NvSoNds paadss moo ates Sypr Aen onSnpx po 10x
niss snd pvy sy aos Ayp jo yea a nody apr aempnads AnsaSs
xd wndyS5 Soy .9bed aapyy qo norsSooon Saas Anna AnsSy
Sy notay vhs poy xd pm xvod asia cds possi padon posn
pya Sep comay xpa xonanyndy soy xp ondas$ yp osasas
mo Sy Ssabxb pie po Asoden Aspade pa soy pa mods Sepandsx
moy Aptos anayinyonox xo ynidsx sypa sexy poyp vA Sg
aay spn tse mya Syren ond apd pnp xb apo 4 ndsip adhe
‘Be Sxpy odynn xd sawanr spa Aasnp$s “Sy Ayes$say von sox nen
xmasy tp ed Ser amy ys Aiptydss 5 nSge mor sors ine ao Th3
POD TIN priya oe ow Ay Sap Ad pon Aptyn Syai ys Any *D
DD ow aApTy mora gan yd) am ody wor onwsn mas 4
OWT PANN INA AS) YIN MY Tw odynypes ns wae OTN.
ApTy NON PIT PDN PIN PAS IM ON 32 aw Apr Miwyd » 495
smopp prvorn Soo. oon ba *nawp ‘na AD apya .nptyd asd wr ow
1 read jd, 2 read NONI, 3 after AD insert NIN, 4 read moxio.
5 read AS°$.
15
20
or
39
JO NSD NOD Pysa po sap» omsyar Sycde ww Suds Sandee qSe4 yo my
Sxpp probs amp nbynysy omsNDo yyos mason nn mgya bbb
TINT aN pwodo ys Spy - ya onsya yo *pb5 prox “an pwd moxnap
Sepp prs qo tn xp Say pds parva mn A possds Sx py
mad Ansin ppey ovds qoxt axyaa jroo oxy sons oo NS nS
1 TIN DRONA Apdo Ixda Sx wana An Sy A Sy yo DIpHdee
rap posady ad Sypp emo vinan $5 Aa Ayo at AsySe
no xs 72 Sypy np 2 msp$s sip om tin mba bayosp i. . oN
sexo 72 Siypads: Syads Seq meen 1d) poor 7h ayer qa pose ae
‘3D pod pep Sapa madsen ps poy ainda Joy pry 4 rw 8 yy. p 10
xo vs Apps Jnxwa Sux yo Javsnynr qa Spanni qa ndxyna sayy
av mdyn xd Ayn po prs vy gpm qean Ss Syn ands op ynpys
win op pds 75 aap) San tow “Sy pry ayys 1 Sx Toyt3) bhp
xdoinp awosr onde qansye cds Sy op Sys qnewa vp ahcioy Joe
0 Tost2 wads npws py anos aes Sy. Spo pe vba sa YD» 15
vox OAD on nsdbwn poy ox aw Sy oman joan "manny > ndxp
yn Sx 5 naw maprayy po My oat Nd oa td Spr cans tdsx
yop) ania innyia my Soinndsy nbd pnd vp ponds Sypy
onan Ob 2) Tw TPT NTN OPTI Ws NIA AD AMPA nd Sm
mow Doayds ponix a qoI pa" 6 AI Jaday a ndSy wa Sy
‘xd 592 smo 1d qSset 2p mS$x aap Sap snp Fayw Jan wr
dS map ibs npids: NANNY NN NY AN NO IANY IN 7 SINDDN J NToN
Ayo Jroy ‘pe aos apr yy ys DAyosea wonis 1b 7dst21 wap
w Sy yap and Aynda atpobs mprbes Sap qos joa po pss aw AsnS as
min $5 wes a ws pa masnap pods 7 Sa$s 5a abet yd ip
pys Sep spy .maNys na pRynos por Nea 155x2 Sain joa .ww nwa $a
1 read XY 3% nN, 2 read AnsySe. 3 read qyap. 4 read 475¥".
5 insert ovnoN between 73 and by. 6 read Jay. 7 read j)N5D).
20
38
OnNDoNiD) DANTNWH) OANWNDD yy Ibe NIN TP IN dN ANWR
abn See 33 apt pdy moby Saepr .oryer nyya 7b xd WwE WNT WN pI
vss oxonds yy mnesiny mins Aasey qosstay an yd pb one 73
abs: namy nds 2 nv, Seem aanndds yds vin op Aiyxsy oy oon
1 Symp ody nad osqwa3 san xp2 avy DAIIN IAN YO AD
my px Sy as) Aomwads: mand posta) A a7 nade 734 wands
spa mmeax ain xd po awe sdraysy Spy wp aoany eda wyaynds jo
me qos prod poanSd nyy aNp aaze dy awny abet wp DAN jD °B
mnyds: oyyds 17 sta oxyods anand Jost yp 4 Jopxi asy2 as AMA
npa nd araxw ndS Ayo Ayesys yd ayn ap mdbse a esate 10
abvS3bee janads min aay pans qo '2DD .AIDD ™ AMONN Moxy 59
bos andxn ovpnn 55 nx myyd wos) apa ANDNIDANT A NIVaN
mon yards Sypbx
ponsds dypbs
ya ords poh prada minds aasendas wp dds Sy Sonnds op
ayose yoxdss ND yo mr pmbs aby vp ap mdb ody Sounds
basnp ym van mdb: yy aayiy prrondse ye cds gy Dope Amer7dyn
sex pds yx) DUD IYI IY DMN wp Waa xe Wry Yo Mp?d parma
mpbas roe 36 Saba nd Seepr Sap pndaydse pura pn nbin po tay) maby
nna nd Syp Saba sor Satodes Sap nya nd Sepa spr nee psa Om 1aK3
by nbdsrinr adsydse px xd mdaydse Spr poi INNS axa ney TaN 191
boy oNDA ysn N¥NDS MON THds pry NOD |APMd Asin joN NON
xo Spy nd ansinsn “ym ‘an vopeds cbaybss Sep Dy DeD2>8 "DID IN
MOND Tost wa Sxp jy oAsya p> DAPNMN AIK SNP pron ADT
Drs pa yo Tse mya rw Nee ND DN a NIM Dyer Nd js
fo DAs WAY ION a NXT Ia MDYD INN NNAYK AY ‘p32 Noy
1 delete poy, 2 read ny\DbN. 8 between ANN) and DD w22 insert
sna. 4 read RDN.
25
Al
mane xo sap xp mS yxaiS ovonds nS Sepp agaday stds po dy
Sgp soy ovonds Spe nanny qoyor Toobx nd Sepp seedy pos ND
sors obs nd Sepp .ntpae sp Anion Now matin yo sSy sobs yaw
© sds Soyden byds: xobydss nore ovondy naxixe ands Sgpa
xpi nay soya qdo$x soap son sno S$ npnds pads vps “a ND
mands oxpy aaynn onsy Sase say man onde ox aa oy seaondse
sape was pt Sy mado Sy by pom cn Sy a0 pan $5 $7
1» xd xindsy mds Aaindsa Avads ySsan antay pn ndSs say yd
bepin > swe aps ap a
pra yprn prose 14. Aas vd gees dss: oper sae ay adyen
SND) AY TDI Mp yD JNoINds NED NO kWITSN prop AISNSs pry athe
ayaa po waSs mp ap poesss ws spy 20 72 NS eo No ADIN 2 IY
rawr Jy ns mp spr ww $35 ond ynva 4 nad ond ymra rps 3930
NON) DAD Ty DDT vpn ode ns yr wow Joan: snar py on $5$
10
pain yo Aindayds Senyeds: damwss obdydea smpnnpnd on ands 15
non -podayos Asay qo gee xo sdy adgem mpods anor ap adh
mrpzbs ooyn oxndax oy ayondse oxmpam xytdse onpy
prasa omayny onxper sndydar pndaydse ty pes ote 192 1 puxodsy
xodyds mp ipSnss opp mp ondsa xo yyos oapsdiny onodsy ap
sovidy wp sexads Sy py ap vansbse pe Sep yo nmone ne ain Sy
mS spa xd oonn semds op oyodse tba aNpsoe mS notpn sp azond
nmap mop amp ari apa wos mbxydy pb asad poy sp ay)
ono) xSows ASN ah pnnoy vd Nap AMD opr Aaendss at SN
wand yp Sx yeawd now axnsde Sips ands saa padsodss poys vy
sobs paw soo omy Siry adds yo Appwa max pndaydee odie sdyy ony
wx ap awe va qaas oy my aps mo Avan Sy mat thy aby
S092) pw ap AlN yo ws pw ons ai ede sow pads ane
l read }N, 2 read AMY, # read q19¥. 4 read pond mms yyy.
20
25
40
sandsa aiposy Soxdxa Sissy aa qntn a Sxpr xpon doin snbybs
$x jon sada pri yada pm ppm pds Sxpr ponds poxden
ov wor porto Spy qaSoy Ss some NDS Jams mnxn od pre Jado.
‘omy -jnypa Ayatn xdp poy peo nor gem dina xpos poy om 45
mOxpp 1 xpos npr $e ASandya ond xrise year orp Sy ray aosan xdso px
mop mi bros wade Atabs abn cS anopa mba sri 35s) ys
pxobs oan xo AYS Apypoxa mbamny ono nd not aby idea qoat
sas ondss Sox ww 2 adnoncn nbxp pps mw tp and Sxpy map
xppio Ssobs japnon jx me ts Spy 8. NE NDS 2 D9..., $0
p's jo psopnoxds Joa) Sxpxp rpySs ywotds: ‘a pads nanny Sy 10
Sap nas pry nds noo ndyp yp ove: prntdss “Ss Senos savy xmay
S953 555 sSy nay 6 Sap prysins aes van Tosca -tayds yor) NTI yD
nd ppm nbaxy wa mosxy ys mdxpp myp npr im Npoxyo Sox am
xsop Sxpbds oyorix S5aSs sax nan Areds ods asda sp wide ye
smo) m2 Sass on nods sawp jose Sastnds pya cp pba npn vp
md yes qxon tS mpnd ap SS5aSx Sindsa vine Sox ayaa na anni
Spr prpdss Toaet Sead Tose po 45e7 pyysdy wana onyods qo 7 yp
sp nysp tp op ‘yn 2d ‘Sep npr» camped avs ya nd$y te ib
nd wry 55 nbdSs mao and ndSs Adi xnodyds py Sxpi non xp
Sxp ‘ap mdoy pe nnbydss pya Spr ww Say nbd: mand vdbsy aad
IN5 sbnbs fya ys Syp) .MYOTSNDND OTD yo. MnDTS 2075 jo sorted
nips 0° Sspp qdnbsx ay Amanox mada pypy odp Sgxp Sin vSy
say we Tony aya no Sypy abso qdo$s oxpnosa ntay tay nip
Nes max os weds ner cas noby xox taxyds aS Sspp qnsay
noN NANI) SINVNSN NON NANIIN NDd| ody Tsp app KXYw AN yD)
py mnany mdxoy ovan mx Jbobs nbyp stay and pon ys as sense
read ND. 2 read ‘3Sqn, 8 read panda ND, 4 read NBNYSN,
5 read YIN), 6 read RSND ND WY. 7 read NYT.
15
20
52
43
Amyrwhs syinds: Sra tSS ue pabsaay payddee vps yoprpSnapdss Snips
panxds pan qosia) .onaysa popands: Anas yo Tbx7 Soxw xn
sbet Awe py $3 qd0os ps anv aad tbody aewance mxpardsn
sxpy ots$s) danidsyi sands vee Sy tb89 Syip ppp anaes xo
panysosd anysay 55 mds Say spy avon na pyd) xn wp 2 1S5 eonorde
oma Sy 5 ont xd pops erat Tp onsdey ors 2a pop peo IND
TTDI) DAD|IN WN Nw TST OAS MaPRy yO ws MIA YD Nw
Samos ab abs nba5s $5 pods qb sain aimee odaydss ane py
naan naw) nospn ans ws SA aa SA ys Ww dyer Sis ray Syade
nade wweds xp po ma ww pma prdabs yo InN wean ys yy 10
sop ondys) onySnps Ip mor wpe Sy abet Sys yn anyon
ANINay pn away paxds tax mona pmao$ xopds praxox
sa apds vos metaypdan pamadsr sexpyds jo ont xo poy
pads pn nd dais ateayden towhep ap pawn Andes xb) foes
esansm xo Ss mevsssy oyods pry apr yids: poxs on as
App cvoxynd pods xpen svotds wp apsads: ayaa toed my aN
nonpayor mby oye yor mr $8 adds ads sandy eS dee aso
Spanos ppnnds: xodyds po omndy An qr aerpner mandy AN ION 1D
bid) apn Toate snbybes sms ada mandy: ys pre odsn odyhae vp
pio svpw2d woo obyx in qo yo Tot ww Asaynoe oD “Sy ASS
maids vp beta abo aw pe ayn aba yo css nado abs yo
AS apr sertdy ata Sindy prada aps vy sain proodss pep tape
seensxdxp Ayyyndsy xdyny an vias ayrods sxe Seta abphs
nd maapy m$$x vpar wb Syp saendes yd ayn $5 bbs yo prpindss yon yy
Sypy aon ney ova ns ova pd sang men axnsdes Sips by mayen
Bin ani op poep nasa saySs yp ps gen ap aNd ona nan
Sy adds Ayyyo aam yayndsr awhs Syp xn: yo toxt2) aay Anon
4 read ida,
15
20
25
42
\PDVAYY JINN DN MD AN? WwW MD nnaina pipn bs) Non
bys mbdscie Sxp yo xndyds yoy wony oy) oye Dawa NTP! ASN
ody andy sSy spay Sa ndaySes adp inniosd soatbs tet ponds noys
so *Sy ndssSse tomy dy q5e9 po vay NBINY NpaN nd dS ap SN ps
nnxdy Sy spa ixp Jost ae °Sy npps sy 7 AnD») INDY} TTD OD NT
ands pnnps Abas may NOD Np 7D SNM AIT Sy Adon Ip
srrmds pps yo podasdas we mete soa aman yer 9555s ooyadann Surdbsg
A397 yO ANT nos mix aon Jos7 +p Addy mNpys Aponds Sah
155s: yo ad aan sds ast ndsods Aoya ps Sp mo onan -pndayds
pipm maxnap nbd: prpn fyodae gon yo ny das Sypy any Ady) vap
anvyynd 2 aap my yn ndSy ays Spin qhact yay soar apy spysds
SUN WSD ANID) APD *D INnM Anvyyo Sy ops Ayla pynow
aan ond mann ypsy apa Toe3 SA vSy pporndss adSs: an spr naxpyS
pnoo) won axpyds: Tyo omapRyS ws ome yawer dxpr dyad wy
10
moo abo we nosey thd sn pe ean porsds Sp ndhs Anya px Susp po 15
pd yay wads pyiyy apa Sonor ndaySss thiby toee05 anda say’ inp
pos rain apa veysS ise AND pnp nd 7ose4 peo Nanda thbs ab Sym
my reny npa sede op sna no nd$s apna aayy osyS ox yap
xndyx sora stds Sax nya ps Sep yo xpbyds yor anynd ybyad
ndxydx 12) 95) 12 JSD WIM AMNDD TN) AY ONAN Avsdp tds
ovis oxoms NDI on? DimIbx yosrw *e TSyIm1 yD Dds ySsrw DB
$80 ap nmpod xm 31a 3 ds Syan tpn x oniadss pee eda sySsnde 1p
mond sp Nb aD m2 Nmdsyas Syxp ann tos syn xdy eyyn edo
xmay atyy Syp 55 °p mnyoya NASM) AININD NII ADSNI NANN
nxpnrbs o73$s> apos parma oxo cman toeatey mp So$yp
pods Avy po Iowa Syny axpy os anh Sap Ayynds par qdobe pa
ADDII PNT Arwen yw $4 qbmbae ped oShe yo xd ghd yy an 4 Nw pe
1 read Apps. 2 read N3ID, 3 add Nn, + read NDIND,
20
45
$n oriads jx opin nope Toes aya Syp apr am xb Apaay
yose .xnnsqwe md$sa qos Sxp yo dy sanyn eda xannn xp ypom
DPD) ANY) NI AP] 0) ANN jp AD obxyos Nop ANN ND SN NY
-MD VND Saya sedans. ap ads apn Aypina qoy4 psp
xandya aby oyos ori nds smb sSoxyor famw aond qos
YEN) nNWSON vs Feonr adbs sop|r onndy Ann por adr ANI 1
Sy prods miwayd apy 1 jp onapp nnonna ys paatdy vp nssnbs
Ampydss voxadss pmdsr anrds dyer Sian pee sands ndads
Sx ads yo Spman xd tran aby Smgn sb tonon xb abs aetds
ps2 nowa vp ondsey oApNMN ND OND Ado Ip nds wrtdss Abxn
Dano) onpinn Sas pbys ‘app oANNDy OoApRmEe noxtd sow
‘Soy ToD) om I mae Md MN pres andy Soins ony
sas sms sds) sap pst» aaandsn Anxpdsy yyoia aNanyds
xd) ono Avand a amds possabs adxap fanxt 2p manosn ND
10
‘Sy Anda mpxy qo Apdnsp jas NmanaM pNynds yo np oADY ANDI 15
saspbss vs pads: yor anodes oy pads: po pay Nn WIM Aya) 374
yap ds aay xd) aby ann xd wo tds i wo vos awn nds
Napras ambxowxd amp Axsnoxy msvbSsx cp anosn Tost
2 magn Aabnsnods pyasony ams made) NTNDANY NINA)
Sapo wrwnds Sx aso made ip proindss vSyy pbx Ss
NON ANN AAD ATI ANaye sym Nd ND pads nd predndss
NONI NA NSyN DDIN ANSnSNd nsxonvmds *p SJ nnvsn Tota) Say ty
Aysndsy Ayannds NAYNINT NAPE) NANNY NANA) NANdN)
NY NDI NDI NAMING Amdeowe ANdnds Sy Aaaden Arvind
JDNDDN NDIpN Nw) NApoNS Noe eA Nd) Ryn NS ND NID
onnya pabsses axdnse ‘Sy os 92°» Anaads anosn as eet)
1 read yo> NNDB. 2 read AEdnSnSx MaYDINY NAMNINY NADNISN)
NTN. 3 read Wyde,
20
bo
ur
44
sim pe po saws xdysy Six ap maxd naan Abeny ap maND ANyND
abo: pn sepdy make mnyxy cSy nnysyo aA ma a 7aN2 Tayds
sosmdss aera Sixdse pridsy pds ody araia prods per eID Nvdy
may mp apa qbst2 ndpos as pr md ap nSos antp wo Nox APN NI
sep xp Sp .woen nnn win $5 pane sn awyw AD Nn
mano popis preps NS pa aD meadse T1p Wy AND may Any proswds 73
sot $5 atnda mp pea vids: piss yy ase by Anda masse Dap
pion ayn apa mp anand ads Saybsa xp An a*p NIN fipzN3
mov ony an Seer nt pry paw onde va Spy way vont $3 +3 ibys
an
‘NYND MND) NON IN WD RW HPDD NY NOD IP] WIN He pro yn 16
apy St rayo ope yey wn 1» Syxpy mnt nD SNP) NEI NI
woyndse nddse sap pasandee ma rom qd: oy saw foods: fa
mdb saps pap wD yn cpyds npg tp ToN751 TNS wn wD
seam Don Tyan to Soybes emp ap aaydse ayaey dagpy .starydas m0" Fda
spr maoydss Tiny qudabs aya aovdp vip appoe No mayds pM
spdyn ap mbox Hapa vie pweseds por nrade prom thy pepandes 2529
saydss ayn Spr adsa wo was. von ydp Sy apy pen wry pre 30
INDINON IDI Tp) AS Ards ps po }DON MANA NYDN prs xpd
spy Tnoys nord teewds penn wad) pyysy pay apa avd wa tow
simpy sea anda xf pry md$s jo wand aipds syew dips aya 73390
oa) 2 ens Sy mM NOE chr pd» Fpdsdy ww qbyt9) Nabe Dae
FIND § pp 75K) WSp Wy 147) Sup soy sn wy asoyedsy mony 3
mds mand) ADawde po PND JONNI Aen Aanw ery DoD My Dy
abet gs prognoses 4 ywoyr wp ynr/an Nadas po Saydsea Se xe O2dND
senpbed ON nnn Arras AAD SN NY ID TNODNDNT TINIE ONYDN 1D
ISD mop NMORYND NTMDTIII ND NOs Span xdy MN yn Nd yy ar
1 read NW, 2 read NMMY “IM NIM “A 8 read ppp.
4 read }1) Dy? jd.
26
bo
cn
AT
TWSpox 823.1 Tt MDTandsy Aone po Mads ARAN ND Tbsct3y Aad
2asrnbs * Aadnsndes enpabiea vpadan ayasidss yadSan minaabs: wasbe yo
OxawNdsy anyds Sow aasctioben pobadss padnsnda pense pena
NOANID NMI IHS py aon yrds ys yo pnepads pan
NINN Two Wysdsr nxnapsx ww nods sainy perndar newbs yp
2 N22) NANI NNoNoNdsr posses room aAaSnsnds oSxtdsy
$35 NTI yopy oxs> jpnx Sy Aapnody nxdadea nenonnde jobs
32812982 TINT AMIND APSNS prorna Apo xaa $y$ awnads
"ox Sy pacindse py amass moby absnynds mendes pny andes
uy nap cde xm adi aoeta xm nod Bana wats Ixda bs
220 xt on ysinodsy Aosaads sade xm FSnoo axnasya
AI NIN PoNID yon» 5 was aayD qNods T'S Tavader Jaawdy
I7FON) pandss SNTSNDN yO AYE ND TbesDy nN AID ANSMSsN Sy
Sy sawnsden mpxvdar pymbs po payadsa sind: pxmadsy agedea
10
Aponso soy xands maasy Sobee po ansths qapy ampsnss aNdnSee 15
TSIwNOS yy sods po Woden nsaxvndsr yraods ty Gesabe ay
SsnSnpxd Aprynds po $i ry indo mpm wor asoy qamndse Ssosnpd
RWIN) DONNER? aNd oxyexse psn snode map pwsds
otoxy anpandxb papbxs Smainds pom nsandadsy neansopbs
Wa SmyDina Aamwdy Sevshs mim yo Syn qy ownadse spd nvoenpdyen
Pprostor ND “Sy asa Sn ry ndoe mys aby peowde Suge wo ms49 od a
DNTINON YD TID) 6 FS wT AYErdy Theta AAS Adab5 myn
ANDINA 87D 2D 73 ky INISN1 NyAdN1 aden ascands wands: prinds
ANION Moxnnosd Spader Aad astmadan soa nde yo dana
AvANDNON AIANASN ANDINA aD ATP ND NADA nN pya cds angya
*D YSN NY IDEN VIN PON TD NTAID NTT PY ey py pdsdse ary aby
t read ADK Asn. 2 read fino, 3 read NBMn ND NY.
4 read NANID. 5 read NINID) KINDY. 6 read AnSxbyy nortbea.
20
25
A6
ND NATO) FINS APINwWO D OMAN OAaWIoNY DADIIN ANI
pxdshs pox xb synod qos em oxy mA. Ty NT xb
xyby ym) apo xmdaxcy oxnpre ato) NTMI) NTN
V3
yn ndbs: mymys: oy peoaedse Ip abnds mma wi °SN NTT
sabie Syendse aepy owndse Fah Aenyndsy Aaoadsar Aandsey Spydss yo
NIPRYD NINA NYA NWOND Mdysr perms xo “Sy ma Moe MINS
pxnads te qoset pep onnadd Aabseidss mp Aasqwbs synwde5 sansp
L paway vb naeeabse pidpox sp 383 Ayoaa aANsn ynds2 Soin aNy
MPNIS 15 =5D" HANAN pr AA AVAN pam ANINAyY pM ID WAN 10
mois: asnads posta pnnpya Apo TINS orp") 3H 3 TANNIN
poyndse to nbd nmap wy pexmads wp Joxd3 b’> ND prpnds: oy2dsi
BIND NMATNIM NAM NAS NY ose yds Dryer syxpd
Spe maa INDY NI TeTP'D INP |S ANS TP TIN NN ATN
Anaxndsy Asds po sTMeyn Sy ovdx1 nna gnabx xt Aap 15
sorndsr mectayoder pxptos pep NAD AY! NAINA sy AiDpD
seadsnsnoey Posmbea pnp yy pave ° xmaN. oriadse 2 yoarwond
pons, 35,.7$% Sian mapiosbey sna Sap Aare neniondst
by nyisbe OXON DY yawdar ynsden nabs arandy Aram bows
combs e qoseta ppd so ayy pentdss ap oy 4 x1. B axonsx
smorny ards nNSyay aoe WoNa Ard wo mdb ANN ND WN
mone by Amownndar Aeneasden Arsapabs: ApdnSods soprpy ds yo
Gyyp ama.) paoxds: ama St oxpindss ama er? MAYEN NANI
beway seyndd yapdse yo nbyay anor permdsa paabs: pevandy py Sandee
bensoea noma yds mop: nxadnsnbs nsonds sain neneds
1 rnd xo pnsnssser Sqyyands mdypy xe yet 2 Apbnsybx
1 read A4NBy. 2 read pdrrpy 3 read Sydx, 4 read NANI,
. 5 read NIDNON,
25
49
‘Dot nds: aosnadey adayds qabexds: ain ain one txpabsn pads
pdspdss van po anwar xyes am osoiibs: ppddae candy aaemadse ody
NDD Py AI ANNay yo pana xd sows nd pap AnNINND yNDD OD
mop) po ayn’ Nd) aye +p eds poonny xd a pyr xdy Thee yp Sow
Ayands adsy op myn 53 sar aaioea aby onyayy oma arayad pada 5
sats odsySse Toss ob TT IANS aopmd andy gowIND NVDIND DSS
ny spp .obdxyds vin vSy padsa pansy ystands: obxy x taps aps
Sy avSoioy nodxy mx|dsy ansiwnod peop yD) a0 9$$x Thad OADN
padi panSoy AxteSS synods S:S$s op pordss Sip mena aerpne
say ods TON Sep tas Toe52 axnsds poo spr .omdse nevsbs Syysa 10
wown ne Sypr ovsen oo") ovndy mimind yan Spr own yypra nN
ova SS oypy pamor ney 1 ndS3 nbwond mn mei ova ndwnnd
sand) wow minyan tinny Aasiadsy mxdaSS onnsdys + Spy pop onn
odxyos bk NI NOD "2D OApoNS OFINDS NOD JONID) DTD wD
Ss ayy jo Toa Odayds 2 nen aap tn Ss NAMIE DDwdy ANS) 15
nis2 xndsy asondsyaiwdsr ainds op tabs amg n902) NVM nNID
asmaxds nosy asoords nbsp miiam oasivexds mam: axpAds
qboss por ve xvbysy) NINES ND TTD “oy nabs pryds mpna
Nap yo Wan wn Toxta Ayendsr Aonds mar aby todby ww abodes
nwo xmpoes xmNaN sop TANads qdss 8 nat yoy aoNrbx jo 20
AMP *D ND DONA Das Sa NAD po Sap pardss ww xy 55 oytoy ada5d 55
wondsS finesse andayes pya vine prymdsy naazds payne jo
aNnads NAD IN yD TADND 4 Amyady Anpdxa Aovbs anday|aR NON
syyn atpn xd) yn-ap Nm Na amos AND Don Nd Stony
%® ApS yo ApS) aINay po Tay amond anbdap jo Avy ad apy xd ww 25
ands wnaw ome smpy) Davy Nv~oNdS oa nxixnn .npdsy
read nbyonds jopa ason nei ova nbennd San wore
novSn. 2 read Axon. 3 add pp, 4 read Aayade.
48
Smaxndsy freeads awa po mp Nor mazim qdads anan ndxb3
sbemwoar raids paopdsr pinads1 cnypSsy ayaxadsy Aabpads
Pap manabs: Asn yo Tost Nr artsy pads nom ade papy>en
mNpNN Iuyr sANphs *p T2andsr My W$2)K2_ ID NIN Tp) .DSY
IW DIY DMD IY IPI NIDIDI ‘a ANAM Nandp v9 ANDSy INMIn?
ay> oy ox nas pap Dem Spr paey um x Ne NEN OND)
sana anpino Nyy nna Nm oma Saw ow vowd xp qi yr
bs ponds: yoyo ayry aoxbss fossin posstmey NEW PNT yD
inbybi
mnnaay Tons: yyad Syse pe m3 ma NaN) Mobs TINS VSN NY DOYS
sper Taxon srmtdan powSar qrbsr MnweNd Ont $93 I I3N13: 7
abaopos1 toxdsy jambs xnidsa mabey Sombs sabes as 200
mbox tyog NnypdNa xmay zor minds bade v1Ss1 spyder yards
mpos pay ava Aposds paipods anaydn: finsisop yN2D) 3D
be minyodsn navbar nesiads posiods: py mpndda phannds
abe Firppadaer xpevdaer radar ascaydss poyvy Posetay Fabs 19 "2D TAP 1
nbsp ase Toseta NMDINON NPI Tr _pRpnnondsa Pst ID AN TAP TD
NAMATANN) MARINA NODS po MNDIIds Sian Ms Prox por ws
MX poy ONS NOAA Va mm Spy ction ye nso nay Syxp
aeoonds po sora Sse naesdss Wn Wy 72 NID" TNF SAD WA De
so'D 2nIINND cnn NApnnDD “Sy Nood yo Devdyx IM 7x43)
ompnp ovaa7 yond; ow yo pd aaNrabs nevaany vx # RAID.
yp oR NOTTS NAAVIOM NmpoNSS NAMINAy ToNI3) DD OY woMP9
ny ian xp) .ownnen 7b pow sax ahs Sxpr ovewa yo ems 1950
POND) NON JNM NNN INNA OD NA! prNdsds px ny Ipr yeas 53”
mm ib$n cm ve ap qatar peyn 52 qr pz INI NID"
ayy Ayands odxy ce qdet inp mse os nba wo pwn yp
1 add -5x aoynnbse 15x). 2 read Aa NAD, 3 read NAIDI,
10
=
5
25
51
sxe TaD Snr ayy Spy Aadsxpdee nb ob NINTS PO NID JD JN ENN
sax 52S 4. onatna San max wy xd qbsc3 ASsApn ory don
mad aw sp we aoaet yy xvaaNdse mae NDOT NTI aD Made md) 31D
my m2 poy 32 $y sma Sram awa Sxpr pip mado aw yy
NITION ND AYN NAD ANOS vd Aan OAM wT nbs Awd
sass onda Noa poet SANon ony yore eb maNMID NApoNS
myosondea Sods pox) pandsy 3212 nx) ody pa ns onNwa Sypr
bx anand yo ap posse: emia Sos NAVD SN NY DYN NID NTI
Tagen vase Toaed pray domdy Sy preabs yo xAMAp srads qd pends
on
snp aadsean Sodan npbs cds Sands sande 1p apd i powdx 10
myp say tay 0d adse diab oS aayadse Saabs po onde pydsa Axo
piwnds jo Joes Tea aaNisdsx ony pres bx aaanbs jo NAWON |X
by ayan xpi 2aSpay pose dy on finmxoamAawa TwK oN
NTIDI1D 20D AMINA NAVD ‘p =Sn) inaNA NAVD *D TbnD Sxpwde
sdyto nbd avd ax chy anasto soy abadaoy$ ati we poxd moron
xoxang may yoon xd) xmmtensea aya tnxS abin ymax nye 3
xmopm) mond oxmtetpayy aS smnyxpy apm) xmpod yaa
Ayoeo Aino «om$s oxmpeoixa = Aninno n> oxamapm ond
msbina
a) sox }OD NANMNI IN 7 poxpos °B ND JD NVAD IM Tp)
abe Sypde vp soma wp ody N22 ONIN TB ip Do im) pRDINN
sony a SSS op Ayyp a pre 7 peords sp Josetay axnsbs vn jp
rors on xp AdneSy a ne ndendsx: xmds xara seta) .Aody5
snpinn yn $2) mera omy a dey xmdns neds 7 Aninds W587)
YIDI3 AN NDT IT poyp AN Ip. NINdS VTNANINYN) NTIS sox 72
soos xa nnnax os awd Sie qosetay sw dx) AMA) ANA
azjan nandys poeta Ay wen at oy md$s ovd> vor ade
L read MIND. 2 read Mbp}. 3 read 73¥,
15
20
23
50
NOND TENYIN 7D NMBNYIND NoMa yD Ddxybss tbr abe axpydan
YON) TID NEW ApTy wow J sey od aman xpi na inndp ayinds
axpyds sont syn add 2 ovansa pyyey yepria ia man down
NOV AVATD APD NAD ATANdNY DiNDdey any yy m2 ass inde
Ren windy acm Sxpy wondy wp aye neny S57 47 55 vay wana 3yN2
pdxySx va spn axody memonmn and aasads pra poet on
PNpIN APO po Rw to SK MI ND Syin 3D NATIT NAPS pies
sapn xb enyogxacnp axon $4 mo xaatp? xd Anpnn yds Andy
ey smodpy xm xmvany ad anap ap xp vara xd ms adxsn
sbi) xabyay xnyayy powdee 2 nein sSy tap xd abe px Joset ae
monn Toxt2 aN pRar Adyar saya wwopdsx Aaa “Sy stpn xd
papoxs npr po asad Won W324 DD Sma InN 4535 aIp aD poxsdx
pric vow maapee im Tophse Wo Spi ap naw Pou Ty-Doxydes ps evn
ApS op babs yop saxdyss aay Smdsn raw op myod beds yop
10
nbnsp aowinSx (wD ‘pra fap ‘Bp Toads yopn NADDIN IM DDwWeRNI 15
xdy noday co In now xd) Anta 30 m5$s ATT NDd ANTPOON
anion “Sy x95 sav tp $a awyn ap 1S tox ar 1p3 ap Spar seo yy So
Sbxt po NIB ANON PD ASSN MNWSON NId Moyne ANTI T|NN
soon mox sane) xoody 353 a Arn means paodan nwo Woods
Arapbee amy ANpdd Apoddse mm yo DD NINN PT ANS 12 4N
ones ap xpdyds pya Sap wos mnaqyn m2 yy rey dodsy Anat
boda 6 my novt yo ripdss pray 2s ANID Sanyo vx Sydaa pms
pods DINAN PD NIN SN NY bx531 PDANP 7D PD 71 OD 35 yD
max wdyr nds snd Sa NarTayD NAN aoNIds Sxypa Apo
onsite “Sy pad matp xo xox amas Syin xby oan Sy ottypn xb
xaninwd samy Jina AwAs ys Poet yyod wy ap bos wana Np
1 between "x7 and widy insert ‘pw’. 2 read 935133 DDI ps y¥N1.
8 read A7Nn. 4 read wD. 5 delete 3D. 6 read ANN.
20
25
53
ovens raw ‘non ads a$$ay nn xb nov pena na any ox
Sens poy Sa spa poe oy mona. DYswn On OANA OND Dp? ony
mdasd ino node Sap Sido voy qbact 1p avd ayn Sxpr .rot9 nn33
Sap nS Se ney odydsa wn xd ais pen nap nap$s Sap onpxpixe
SUN WES NM ow ONN Dp? Jama aN OYA Jay Iw? Tw25N
ypo Arowtds: Asends aston onds aosebs at oy pens y2 ay
py sanne som avon 7993 qb9n Sypr-adsn ovina pa oda 7S sn
ppm saa aby ow Sxpr opty Say oon qin apr qSawa ay
Stop moss See gy mide 1 nSegp wor paydsca nd ndaydss mir awsp ope
5
savands at ove ayondse at po Adpads: aap nosy ASabs Sryan po 10
syaydscy sovindsr 9722055 pea a Ndrsp wxpadas aad vos sands 07 $1
xpnp poospday poes$$ dy sands eet Aodds Sse xpmin podaydyy
nods) xmosap2 ponds nyons and axhby axpy$sx asst oom “dx
Aotpnnds Sscisds: Say sayy po nor Py onsya Sy psobss wasnndy
onpdssa psods ps pind: panes astnpy ads pesandes prdasdss yo 15
‘ap poss$x xp Aymands Anon nibs JN MY IPS Amnatdy was)
SIND OMOD) OAT|ND) ONY DAM OAS omy pds yd yy
Sereda qbse3 1 Sais sby adayis advga prdan qbsct op sabe xp Sep
sxy ps von 3 aaaes SA mp ago Aaa peed wp 2 paadade Sygpndee by
Mp NonxYsx annsds Sonn x5 dey dws coxynr dye aoa toetS 20
pm ovdypxbs pya Sasi orp aayrs Soy 4qbp pe gba we Sandy pss Sip
axa yp onan poise: $595 angwn sSsabyy sss yi pany casey Sy
xe pmo ans 552 qb Son 0 smn ana ondist qoyp Amos
PMNs 7) Maya yD abs aqpa om AP N pnnox po ndav ap ada
Axonos ody onan pra sonds: pad por yaad pea m3 NTYA YIN 25
Sry anmds aon mSyxendss ona ppods Tbyt21 qSn$x aywexn
1 read Ab*YD, 2 read praa. Tdixdp 3 read eamND. NdAD 4 read
xobp. 5 read AN".
52
2 po sain. a Syqa jas say Sx aenids Ansin os Toxt31 my An
mse sox six xnpady ads ands: pao 3 xoox amp enpan nd
yaun nonay Syn nasi jen wy ws onan vbsy pa ad sndpya
3D) TWA BR naw em” onynds ores Toy oat) -o2aNy np
yyy) oma tos35) 2 opan OM nD|A Dy nyawr ann yw nw 5
mdan xpox 0” Axdyds op qoscioy Ary prone "b Naya Ande
2DY AN! ANP AID AWM AWD Ave nea Aw A ANN
Spy aaa Top AVM TT ANY AMINNYN AyD 8 TION ApyT Apyy
Mino yaa paw 3” 9999 Swe 93 ppd oy mbiaa as’ axnsdy Sep
swads yd xmooy tn 55 ox on Ss ann oN yy 735: Ipr max nedwn 10
yyoi ap nabs jpnxa wo. Jostp om oan oo Sy tayo ep nnn
sap $9$x 3bi9 4 SAID IA IN NTT OT PN pms IMD NAT weRde
noo Tossa tax md Saban Sa$s sat $55e¢ pray Sab phissy Sabx
Som qa°2p Sam qmwnra Sam syne Sam 45 San Sxpr prdayde py oie
onosy roy Sons moe maps in xd axds xd poy Som yoy ney 15
soasin pod wx ao mds aSsp yo s2492) 01 IN nox mos Me
Jen's ec7 oS acaba 0 te 82S
5 mpraxpo in mds pe nao mya xan ao$x oes sda ay aby
‘Sx ox abyx -onimds maids Sxnynox xmzin tosSs jo pads
ney yond awads Sy Spode im eens wap mip yam nde yN 20
and pends pyyS ans mpp Sodswrxs aps cyn aa ys pay moxpt
NV NY IND pIwsA NDIND ToD mri weds mands xovds awd
m$$x3 Saids tay oxpes mip $x modes x a sD ny 6Syegp aby
DMONDIN MOND NY ApYpndsxa 7 nox on adsea sey9 mS anyway
Foasinnds Adsas$sa fin ata Ando onppop Aoxon ADinno 25
DN) (INN Ow OAYNa ony Oyen ond aps qoseta axnsds pos 4p
1 read O™1D=5.2 read AWDSN. 3 read ANDY, 4 read SONNOID,
5 read Aprnan. & read S¥5Swn, 7 read nbs,
55
xd mpnadx FNVIN IPL IND NL TD W757 IND BW pw DDI INN) by
pd pa ipy axe avby Aytposy: onsnss oad yes “Np pxads yap
pxads wsSam) msobs Ai pep qdaci vdypp oapoor 2 ow mp
nd oss oxdind mppza annoy mpds: yom Sind vin Fy oS NY SIND
nS psya xpnds 2 saxy Sin pe con beta na tbsa Saxnp yw
soxid Sepp qoyy Sax yo 2 qnvp abn ay abba .Adyw ftp Iya any
§NAND AT INS wyNdss pa sys 4 nyand nndayy xn noses wndsn
Rodny ixtods: mdyna ond _oxdo sows sone vada onan ona Sy
stabs So noisyy op my Sends nby sayp com pp yor pods wbx
Sst nxoxpo ‘a may tose ndsy inp nods nysi ieynpsn nya yx
proto: SE nNDNpo yo Tost ayar Arsandar Soxdyy ma sd$sy Ndsh
sxmbn Sox Tmpn bse anim WAS 6 jNot Jy. VAS IND
so yo Fane Adan vy orgy dy Sanyo Sn po vdaya nadpn mss
WS PION xp|ar awSy1 abs Aiy25y1 tondyy aby Saw yo cpp
10
2 55 3p) ya4D yD" 0d JN) MYNTIN NW WON § Non NWS wood 15
bp onyn ‘SA aNy) NSN 22 onndsyto) anniweap jrotds
"12 ANpINyD ND pO Td wy aw pe by vSy cathe aiy mr apres
M31 Fioxdodsa vy 2 won ad yy awSxa snes ody NINN IND
ASN YS. AID NAN ® ys nypr ste vty AAs possxs onaxdns
TN nNNdy san jo mwy orrnds wadsn tbat aynwdss Sp ap
‘yy v2 DS AMaNSn sds robs pronedy Sy axa | cad std
MANA TDN pNotds So Appr saxvp Nov AAS posbe ww aNd
sox) cndsn mina wmpN2 nnn ’ady aoidee po aoxd ny weds yard
jons 9° pons StySsy pyyondey pndsa omwxye yy Sax yo nyo
wor ws Saxy w$sa $e Sas vpsoan eds sp 1x oper 1x
lread yw, 2read sap xbin, 3 read np. + read Ayan.
3 read Apiny, read 392, 7 read mipn wo “bx, 8 read mn.
9 read Nyy.
20
28
54
Anpaya pnd sp yrarsdss po nay dap sma phos xnnpay “Ss Apav $2
pAnnxos mobs bn vi wads Sax Sean Seo NDAD ADIs NIN)
x ascands: onpay Sasi sood NaN xm In 53 pnd sma Spray
wp? Anim pa anddy Tota npr pr a nwNdss vy Tw Ndyd WSNON
Spy nyo? xd) pat sia on ds sends yy pent NA TY IN
Aaondss vp on pads pndswds yo ow yop Ao ina maydpy pays war nN)
Amyds pp xdronndps porns pede Sx nyydss prtp: xb pay
padi ana) 1 pasyaa xvaaNds mx pr andy pdoya xrTdy at ob
Sw piss taa3 on in ‘ands aSypy owe pawn xdm pa pyaa NON
pny nwond needy wna now nwa mon sow jndna warm ‘pan
mar ps wdaep pas vox ands: 2 ah wee sSnaa ozs Say apy ny*py nyp3n
8 vd Ny Da OdAD awa Nos a my par peas Nos odd ne
oD. pana sinpad yn addy: axansy pndaydsey nba $s
Sgax qaony $y soada pamter vp awn) onndp/ qo pos onnxprwa
cn
10
7505) nT) A023 MNS TDN JN) NdsoNrMNs Td 15
fo meson pya sors axa op ead poIpn ND oop
Pmwsn 3242 71 ap ASS yssands asmyer ayonds prdaxds
nabs Snyp Sy sexo Sin pe aod mK NomnND Ndgads pyad
wa mony ys ondypp wbb$s yo wa wns sp py op. aN
paNaidyp spp wor wis omy mdse ayn nnn axdind bbs ww
propos vos pysnadss a2 Toya ory 95 pypds: propa ae onxdads
propos omany xndo whdhs yo ony yea xp yp wySnax py. ip
pnanpa py ‘sy yore cy onyo xo ye nix dds odpm pmbxp
ix x mxpbs: Sindy soy4 xo ande amp mort sorta xmwnyS
sp pynnod Sxpa omtya pen mana jac ahdhss ama py pysnadss por mpwx
fotpnn osx Wet) ona osydsx1 notes adn yxopbs yo robs
Ayrpos iad 53 Fama Ayes pondnpy xd yea oss psn yeopbs
read nvyyi. p33 2 read yin), 3 read xmND Ndi,
25
BY
Sy mee ni aD n5$x per eaoNds avon 1 nsinn Joet2 panibp “sp
NTDN) ND NNN Anaad por Avdpydss sindxa_ xvdy dixmep wads
yobs vind banbss Sys wp mendes od Syp a toed 430 xp Sy ees
Naysonoe Tay Smndsy donde Soxade yo ane xp ppor -mSos xe In
Samy asad aan axpydsr ands po Svan sp pon daxpna 7584
xmp xm xpd) aSyS oS sme Spy ip aon wotds ain ads of wp 5
gindwa xmby Sanne soe Syp qo qdseto) anspr sya m2 129) Nyy
xmp axpydsy aAos prpnm ASKNbx at mony wD Avda AndSpydes
Syp sp qdset qo paw aaa x2 $$5 smdssem by a3 ama Nd sina
yom wos oxpon pen axnsds win *p Syp oss ads Anoeds 924
8 PM wwthn|a 2 a30Sx vaydx yo 125s Sods txpy NOD MN
NIDNANON) NANPINY ND DIT NIIN Sin ayy Noa TSaN1 77 Saw Fee
ponds qo m2 Tpp xdsrxdsan pds raabsa osyds wy 555 xb
xpo2 yoy) Ansys 3 mxgonon) piydsxa npoxnox) piySxanpoxnon)
soxdi pnvan m$$s aaapa xpAands Arnydea n2DDNON) NANT NID"
yap mdse chee ey Fad OD TNMs DID pdsesdee Pset3y Soave Dy
payin ysy ond apa pend$s 4 ede nnbayty pndapden panbdid pwn
nde ends ON IRD NMONY RUDY DN IND NS OMI NTTN mpd ND oN
sasha pwd sor Sep posed yay m5 Sep an Segawa nddse tay nas npnye)
aosedsqwsy pose ys Sap xan ons ‘Syw Sap nbs moxd on Seana
own Sse qe xdinp Sap ayandsa Spybs apne *Sap potpnnds
PEAY MIND AMON JD TAIN MNNDLAIT TAIN DWT ND WvdN vaydN
oop Sgpseqy xan aN YO MIAN TaNMD ND ANNPN DY ANDNP ND AYD
saxpnysr anya yo mdse abby Ss ninns Sys amedydp nan ndayds kor)
aby onde ax xp nan np cynyds: moxpSs sony sinpnys yo OSaN
pSimy spy yy mype sas inp yy bss yyy mane qbaetar 9 NAW Nr
mTayp Tost wo ave vdy ary xd ssi meody yo my Dap» xo ovy doy
1 read ya25x, 2 read paydx, # read n22NDN). 4 read "x,
_
5
25
56
yoonrp aims .omSy wr aaeds jaasr ond wis tess an)
saxyds nd Sypp spyy Sax yo qnvon poxna 1 aa5Kp yy Sax
yy Sax yo onp ps) spbsa sip Jnoxnsp ‘ost ndsn wow 1585s
Ayano Nd) by 5px Noa °DD? yD OAD|IN wN Tost nay V2 Syp
‘yp yor w2S$ oy weyNn 2000.0 wo Ss ons 5a onpyax wn SAD on
mp pewpn Sy nyoixds sSoxa ap pix xox pod andonns 2201
ora yo ons noxdo sya Toe4 sya mdy mead dp xptay nbsp xo
Awpnds: spa: tani $x 8 saoxds omteni yo soy28 Ome) DATDN)
NOMNSsanyey ATON|SN NANNY NANININY NNN NANT NYA
AN Toe SAD sma caspranon pecancnds: nadsynadsr nxnmondea 10
poonds: taydsxa xd ny oannxy stp nxdaands pris Sy smn
vase Set 2 NOY NTS ND naaarnds psy nxinwdnd nap yA Ny
may wo adn yo oo3 aby ndnn ede andsan Sxbn niyo nabs sp
rap nbdds say anpds 4 Anim Ans|dey neaipydes aay a vypin oondy
syn soba y75bsn aeadey ayyS5sn Aprpdsey Aaaedsse sya xadse toy 15
NANNND jx Tosca and saydexa Nor AMNiny NoyE po mds No TNF
iNady mans NOD NDIND TOF pO WAIN aot nds MND F MAY INI B
amy Siw? Noo panspaxn axdnse aby Asords nsapy jo psn. aD
abet pasa avdpydsr ayynwds awoorday sindsa sanoixy sae
YONS 1 op? Nan xadxoynoes Apsapds vSsx S$ op Anam
ron possds meia dixon Sy nbapsy a pa on nome amay
medyx mona obayds ox santiwp ma Syynds cp ym
payos yo mya: onpos ama psy nop; pds» od myxa vbpom
ndxydse wea Sp Nw yo Sint gw yo xzanr modsa odaySe anpr tides oe
iS para y55 omppand ySyey xazds1 spads aan’ wx25 ona yds
kw a RY ND Oona. Sypy DATP|N) OANIIN) OANNDN) OMenND ops
1read ‘3725NE. 2 read ‘959.8 read taynbx, 4 read 7,
5 read jinw
20
59
mbox pya abs Synss on cave phd py xb py ans a onan py
mon’ 30
pixpbs Synbx
sere gosta bos Siy minendse abs inn mendes Suge ostop
aya dyads scp anode eos abSs separ ess gt aSyx annem 5
ADD pO NEW ITD WN TM Toa ondyds Sse po AND aatpndse
DINO PD MOTpA 1 Sy Swsedse po ma Abbe mys ap sor mendes
(aD ADEN TE 79a aNns$s Sye op yoodys Ip ywa_obye ppaxdde
Aya xe ody son bosoms aysetana Sade Spydse Sy mpayant
Sypyor Spay Spy ane aysaydse qyoyy oxsinds ood anya desea 2b5y 10
Ayqao Tsmen max sox swede yd mp ndpyoe nnd Spy sown
*D NANT MON nade ys y ATaD Ary AM Spy avd Spay adeds 55
MSNB sndse AnSady obs om ange mvt por AND yw Sipyay anes
NAS pO Moxa 7a pindssy na mawndy masp andy .nay nAyIoN mp
PRI A ANSKaN WSs fads toed peop aSN ee mI nose be 15
sTMMN jo AANdASY Fao Syds yectaxds jo mnaps ty sAnss yy
Ayranbs ody moyay qbabs bie wae seman pe vidas amb psa aS
PSD JN cON PRY nN pAYD jw ovonds mydse Apa ma msn ND
DoS yo wads pips pxS5 ap swabs: 2 non nai SoySy Se woody
NDOY ANIM |X ANON ND TPN Anon ai po pRDp TND|SN pods oSyy 20
napnax xo Andaos pads pbay in abs: otpdss pbx po se omby
AYTIO NAN TTNAN No Yb Spyds wm nbs Aotpyds xanby po yo
Aas odxy a3 po mm nayn sp awass mse yo 8 poe mbes 55
Anposs Ton mSx nope Avorss Sxoysden aemedse ovsySeea pmo
Dap yo Apron mbox mds Syy pps 4 a0N¥D ma AIM AyD IPS: 25
pray neriyebse Syp po moapy xm Sap swrdsea mane ap posh
DONY p> OnMNin wayds AetnS aap TSe9 $5 poyeds Sapr prayde
1 read NON'R, 2 read Anon, * read x¥Sw. 4 read N12).
58
onnbs staxyos yonnoxs Adsnn xo As adss say Siapp vse
%» mops yi at22DNbx Din Kody Spy -nnpyy +p JSo" mANY Tbet DD
Suds Spa Andsa onan taxi $a odsn sponds po 9 emtoy 1M) MK
gsinne$s say Jy donneds tay JoN29 nyod aymands weds ny
nahin tp waa.0Ndx 7 ends Spr papa yn ads prey as pxdp
st220N5x “97958 Spy nerds rar DowoN Pay min xp Aina lL nar
orssbs nbnbs: oS isos yards Sep vos ods may onde 14
Sep pswds 37 pea tp bonds Supy .xddoss ra onside Sey NIN AD
xposa toids sin ody tor ptDds Spy uty xy Soy xd) adap xpy
Swpr -mapno nd Todds ON peo NO aNd Sypy .NMONY N2oY TI
syax xo ods Sypy unaxy soy sodpanynpixs NDB NII ND Tos
Sxpr .ooxdxa ma noo ds qaxap yo ord amp nox dx JoNan maw
wo Anon stds nsp nn weds yo ann tosds vin spy xb owed
See xasns Sunde Sapp amaxn toy ass iby soon y ys 738 ye Sep
sain /ads: Sep .paoxa smeaprnsr poasa xp xoppae poaai stds
noo sp 25s Spy pyevd yp xm sme amos sods ao taoNbs
manson mos os Spy nN yo Pyne AS. NINsy) ND NSyND 2d
xbr py xb3.258D TaasDNbee TaNDY ND be Sup mI ANN|Y Naw 05
naxys Ayytds by oom pea T20Nds tn 89 Oxi in mad Kio ndN
sect xd onda ya yen yo anny xo 7d a7 39 thx Spr ny oonn
by prin pros vm yoon xd ps qnsp %Sy pon an nbs Sypr nog
spy myo xd cnn pasdx in new od ‘bds Sypr -adann xb 4x Jords
spy Tpeansy xO ye NIN NID ANINtS any poy weyds Sxpr nx
pysjo daesim xnodysy pyadxp pr qo wads $y aps xd andes
ANIWN MNT NPD Ayo Abs Sa ne Aa nd Sepp aad pads
my pa ynssday abSos sipn pons so S88 doe ASN proyan Aden
nndy Sips mmSy poarnndsr mdse paononds po xadys ye ap mdy Saindsn
1 read Anmt, 2 read ND, 3 read 1x Sp.
tho
i=)
61
min nasa Awos poeds in Aoxpy po ome aa ap abby amie
on pads av Sy Sansa Sp on onds fend$y Am yssy dpxdss
my sSy wane Spin $$o$y ap pa ona ASnop onde pa mintnpy
tos Sxosbs po mb on NOD NAY asiyds 1 MD on NOD Noydsp
NTSN Fonds TI Sma yaran adds ay ads nnariyo indi po
MD MIND ND pO sas yy apr andedoy xmoy J|ay NADI Nmay My
pypods orion orbs oy ovdxds: xpwhes por tyodse vy pinads yo
aepvos Jaan) away Sy sands po snwy AaaSy obs Aayddee my
nma oan saayS) awa Ss pods rye onn pdb ps$ey ovsySes
nbd NO NMNDNONy NAM ND NS NANDTSAD ND TSN
Dm
AD '2D AD yRrw pw Sy Sanna NEI ND?) ssi yin 20 43 5p)
ana onn ap Aye qo cen Tost Siym Aainds orwa poy xa
Hyer yyosp rainy ad xy ann avy Sy FiosSy San pws pee in
Tm) Sy npmd ON °D ANS 72 OTT yNIN ND prod Npwdyr sndads y ‘3D
pn wop* 2 nopy aywds vp AayS oxy) onNEN oma $n Nan os
poxds NBD ND) foNdse INDPND TTI NoNdsr Taydsd way Dede
‘729201 .ndpasy nSp2 4p panyyw pdipy amy nn om qdsh2
xd yn moos xe? px tax qoan xdy nSp2 xo Am ands pea oN Nv qbsc4
epoxy) mesopdsy nost xp foxdy amex jo xp xd Shan
bet yd Sedsa sonxde .soan xdy yan eb) spon x5 aod theeton
synods ma onmxi xo yroinot s22$p yap mdse: py 4 Sup Sox
MP IN pDON NOD NN? 8295 praeds anyor xvod qhet 1 oxdpss: nary
fords: psy py) psa yn mS$s wen Sapr syay Ayo 1 Awad
mends nas Sass sown yo ser wenn $x$ dsm aay eps
many xdvraeae nods Syp abset py ayy spy a Sy Ards peday 6 ny
1 read Abps. 2 read NDP). ® read ‘nxyp. 4 perhaps xdyx ede,
5 delete ny.
20
60
AM CTAD NTNANY Naa Soy saab Tost Ayrwse Sap pow IND|SN NIN
sbi NYY) NTTINY NY mbsn 1 xp) Ayands Ads yo DDI ni pa
me oxoxps ocypds ops) DB) Dos TPH 7373) 13358
annms
bendy xmaandse pot Teas DIBI 2 ~OdM PRI Txt ND nba
moNMID “INDON DNYIN 2 PID IND IPr Np yo Nps yosn yo oxdpds
mots TSN vp Aw pswox AKpNa onnapds Sy 330 Ip TIN AT
aymbxy HadaDdse [NOTNON po 842 PO NH NIDD DANII DONYON "PNA yxdad
snbsyna adySs pndmi ‘ap nna12 Sewn anoys Wn ons Aprpnds
Seynpp nea “ON AoaNdx IN ADIN TINNDNI Wen WD 93
bes Spm ansanbe mndpSe iam potpnndy. NYDINEN PRIN NNPIN YD
spot) AINY 2 TID “OND yD Aad wos Sy MONDMN AD NIN
x) dona xb) on ona xpar edi ppbsnbs pa fiordods down qext
mrobxa noesdy ais xo eee am mNdD bond ninnar xd cnn Avis
bay ty ndbs wo oxnbdadsea posds pa pany pra podssdse sy wo 93 15
Gomi ap massa mayan dss tondsy Aavanden Sayds2 22 nw 13
odpm sox anno mayy Say yoconx spr xd nn mea pexyds nnan3
nasiads omdy ran wmpxa ovpdse adds on Nop aD NPN SN|ryD
nddse ron somes meansinaby nawsbay Adowhs pysdsr AooxaK
moxyr vpndsy pod ea) NI! .AMWID) OAT TAY dus }y moN 2D
AIAN mse Nmwos ae by ony awa ap MoS syn tp ys 1937
mbox aa2pN ANY NSD AA DIDO IND. AMY Mp pow wp) aN yo!
mpxdse Sie nn ndap 22 aba cney ad asaads nsriynds Sypa yn
pysbs: pons panawbe an pinepds jNTNAN PI NN fondods pra
painds Spam pyadsr pavnds: pa ina ww npr xpp xd fyIoN3
soot x Sy Sedta onsaoy tapos: amabs bos Aotpa awe
roo oxdods snes ody ond sass Spay Aptpobds: Ayinds yo
1 read}, 2 read 78, 3 read ADD.
63
mass osays ow mone Sy See neat onSmonay poppy $x oneam
227 oN AD Sxpomnds sone ay cows yA OAS Ow Ym
mots $y Dons ‘nNaM wy DINMApY Dons smdymy oD nNAP nx AMD
2D ANS PAWN YD Man am Sep adsySsevSy omdacy gnrasdee bib say -Syne
movin oon podm mobn ps yprosmea os waswa $5 by
Syp) .) ON) AAA DOA mM AN Paws minawn Sy oayn Sy oo we
comds ox See ma Sy on ns cosy ws on ep Ty Tinos Kd)
sex nan ners Ssp adyocSs: panne via yn ndS ppaxy pan
oad Sy) oanpacmin ns cana ox AeA os Sse na ns me
prs wos tay 1905) 85 Syy.oyS oS pay am onde ond nem aan
2) oN? Dow Tyr ody nx wT od3 2 nN wT Nd way nN eT
asnnay Soy nynydan nomads yo VAD Ty NotN NO OnNwondy Donyd ndow
s mmavy nbs ayods Syp sos Aainds paws pbyn in Np NAIDD
mae pals Sx mawm vbvspay asian vdsn oat $a $y yen
mow pads» min awe pyr Sap s¥apy ae Jom qmaw nsx pbs
NON) TD naw ane pmax yw sess yas Se pads qpeam ay
moaS mem qopn ap Jet ym ap man onn i Sanwa pbyo in be
sy saaytqa ps $7 combs abepy cnowense anya sos pry yd yyy
1S YeAM) IDI PN YD DIONE WN PED NY aw? DD opty Sey paw
posaa in co mawn peay Sw os Sr vSypr aansep sen inptyy yn
soy avapn and ox yown cpa ox ayn oy ova 12 N27)
ost yoda poxan mawn peay yn pons mep ymmnw qd yanby
NONDIIN NID INIWSN ND TN) ATayodys dyapS pros Sgpx pwd and
nvansa adsn ovata $5 qyeyo1 75 aya axnadss SypS nad prsiydss
odypa nyoen pads sy nae po
sy yan “Sy xsppr tp yd yn adds: sey ype qoecd aap tp ys aay
oxi Sy prmmay xdgedse poad pry obey poty pry jy ym ony
1 read pydmonmi.
i
or
20
62
$3 apap) AND MND pm) wy Hay opr apy» 2D19 AT Ap Ndr wwe
mma pay mp xo ste Sypr qdson ondsds 7x4 oxon nwo
mrAs| Myer 325s word Lay meds ods wy yarn pda pay ppinny
yo pprdsoss yi pa aoxdsods poy andsds masses nz op anna
AD N72 pa yn possds po oxmdedxa mOIM TNA DNTD INDIN
TOM NY D’y Ip TOseF POD NDT] DD Ny NI7D4 NOD TIONS FANN ID
Md8va ina AyD Avan AN mn ydy An ma pemwy Ie w praD
sD NIN oY. A Oxp npr" ANds yoda. was py ara
© Sypr wn Ssene ont posi od pa xwar wy raw mex mpd yy nw
wow XS awer iw ondsap xd saws ona od wap Sy xe may
spam pam Syp qeet apy *py ns pas emai 2d para Sym wana
mos ny wan ody yw awa vd ovina Sy 2 a Sypy nbs
syyd wap yrs 8 gon dem main 2 saa inye spades qi yd
wa pm mds Sxpr arads: nye ns pos spar $3 01 4 orya $5
mona ds sex nan qos ma Sep op pana vdsy on pay abet
pane pans odo yay Spi ay pi ra wean Ds os Deny 5x3
mxdon Sx ponds van payd sos Spy. qo inne” pas DDN mp
AYN Mpyw IBD °p os 72 WNT) PANT AYP *N23) pin PIA NAA
sonny *p AmiawS anna sym xb yo onde qbset e poagde pseady
bo bn) pu nox wd onipm ox? oN. OM ADA Ip Tbx4 POD 20
vy mad pe Syne aay penn yea pana apts) Hawn new Sowa
na oyna yyy naw cor ases Spray aip idenr ao es
ayy Syn ayn $y asm oy sin penn poy 7S sia qa$e mon pbeny
DINK YAP NyD DNs aN NAT nya fonds pxds op Sap mine ya
mim may Sse ma ona adSp one swe aay Ssgpy vy admin ow
pypy 5 pnmpdy Sxpy.n2" aapinn won $x mDI2 |AwAY DON ene pa
1 delete A”y, 2 between 1339 and nya insert Yn’. 3 read Rwn.
4 read pyIn, 5 read pinpdn.
25
67
xno yo Sxpy mn DS mos Sta qbap yo axnzex nie pds Seow poy
SNN3 DIINN3 4D) NOD DSINND YD NIINND IN SND IND .75D2 4p
Tyson ado sSy porpo qna 5a menya qed ped ond xabp ova
awe yyod pnyt + apa ayy watonas ids aasndds bp Ayes) ONIN
nymna ovda$s ww ap abSs Aya soda ans ND NNT IA AN My? 5
ayy yy pons xo omy adss ponpxe ads fn np N31 DN 123
Aynw Spar ody qos npids ait nod py oma pn dy oxn
‘Dyn md5s °Sy yy pnoway a3 2 Spin oy ordabs pw x2 ba pa
xd onn onoiyS aw Syx io Sxbm payed neds mooi yeew Ay
pv) pmby nin apxds noAxsn node .;xy23 nN92 yo potpnods unin’ 10
Sonny npibs 7° ody pandpS pnp yap na .22 Sy yaw qosetar joo To
Soy ny 4 pose mby pros adds aan oy pan dp 8 ada Tot
5 pnp ps v9a *Sy nbSs jana soo nnn Sap sapindsy ow Aywa
SAD pavmwad Ayn xmwindyp xmdsoy oxy od) onwds para Soyn
onde joss po many waxoxde im) qraSyy adds rgb pease 15
32 N72 prov om Avads op AD ‘p 1ONpND ONwSe INda cD Spyn
Sxp op) commas) na ons dss) ana word patayn $3 wna pooxy
apy ma Sxp mance Toxta mows) mays py pa yam oN BaD
posmedy ap xody ponas soar a nw tow vipa omaN yow Iwr
mw x SA ans sey od) mw no .D NANIDI ANP jo psn “Idx 20
osaay emadss waar pasp yo mpbixdsop py Syprny saad pd sy
spd ona da Tbs npn apd 6 oy munds ody nord ys onnds
2» 8 obs
M38 8d ep 2 Nd oD nprep noord sbe3 pea and bap vine
TON YN ADEN TS wodyre DAd Nadp snubs vw nds pany ° onSp3 45
pny pasxdy vy moans sw orp 525 Sny Aywa op 55 tayn yx
1 read N23N. 2 read Syin’. 8 read ‘5x, 4 read NY, 5 read NYND,
6 delete p’y, 7 read my5x. 8 read mm Dw, 9 read n5po,
66
max sysax ‘Sy adds oxyoes po $2 x25 Apap advsed aS onads pa qo
pyon Ons *D p23 INI O23" pwn ‘yn Sop nda Nd DD NYY
paMaN5 paws wwe ANAT As Ow) DON NaAND D> OYA Sop
IPN JAN) NAAN AND WAY Tox DOM wnaAN Sep wn
pd fosty 1 ass sopday ayes mannin xode Stor ados samamSep
my amyy apa soa deca 51S ya yo xdy xabap yo nx ands
nptyy Sypy arn oyna enynd on 55 135 awd 2 absa npn ns miwyd
yen apyS was a vdsn ovpnn $5 nx mwys rows o> 125 penn
oyn S50 Aba °S one Sypy ory $9549 awy xd Sneed poawns
Seana > Say vay See pearap ovmdy 1S swe Sota 1a v9 03 Sap vin
1) NON D’y ANTDON JOS “Sy nDOpAD wy OP O'DawD Opn 1S Tw
m s$pn oxo ax on ipa aaposa aosdny ma mado) anys mm xan
aayds Aynw nppo spr .aady poox apg pray npn a xd ox ‘ay
Sno vag aps amon. podaydie Sy ap asdgar andy oye idx
“pp commons podsyds *Sy ponds cox o>ySy noyox nds ony n24N 15
Shoa AvAD nave npor qdeeiay.925 17 oS NYpo onn dandya we
nod MpNySnoN) NoSy DAMIIAID WoyM NOD SDI ND AMNdN pRD NIA
mom pa end pryoy wt pa soo Sp qost pop Nonny propa
assy pom nd$s psn xmp Ainds: artayi qowan a> Spy .Arinds
Syma ArDe Amanda sayy wy Nd Abbe Fa0S sin ty Sspy .aetass D2" 85
Sunn xoxax yo ponds sade avy pw Aa sans “dx a ano
Sano NANI OFANAR “Sy yn3B Adi tp yy FSnnbx A AoSs Au
xp xmoxone navel Spyder deinds ond) Atonnds andsinea
pads yo pov 095 pray adds sey Spy cadann sbi qbset San ni
axnsby Sax xv opr condap yo idee kd onedis Sion max Sap nadap 9
Soe a fo Jw cp moa ier Sxpy .Ayinds wrpn onn xdny noon Sap
1 read xpd, 2 between noyn and a0 insert NN maeyd
wenden.
25
71
owinn aSos ans aby miebes yp sno ay 9) L mip wom now oem
‘8 pon 23pyy 7) may opts ons ona on ppyp ‘Say osinS
Sywy sso Syne 4 op ors pon tase) -pod osay Dw nD? At
mS$x anand oi aby Tap 95 3 aby sams an yan" ar -pprns
10 Qy993 oy Sanne OY Son yaa wy SNe NS NTS ws Ss Wwe?
ps9 HID ATI yp pads samy andy wee pee eda 1) md op
py naw en nai aS AM yD Tom) Dranpys %S 12 OD ca
2 ppAry jn wi xdidp Army fra aya Ss aoe4 SAD pas ap bas
robs ‘Sy Atinenods: ASsn xd aos Si ty waxada veya qo ad pny
sab thas yo nods adypoods aotxySs onans sp syndy sandy 10
JIS ONVAD NX? DI ANID IDI NIPAWM ANS) FIONP soaday Nay$ tp -
samba? orndy: xb) o-nown 5 oma
Poon in Aorvsyss meoxpndsr Aayyds nxdends man ww ssw
$3 apo abs3 joowS pSoan wa minya ppANy noxsnnd pomdy myowa
SxS yobs wpa nds ow wnaw ox spr qnyaa wopy xdv nea net
sovds ws we ey wy poxds: fya Sxa0bp anxrapny ods xba or
ponds pomp on wo ogy dard eds Ss pers: pop i aida xn 1
vow Joan winpds poxsss swxM_ wip woe 1D omamtn 35)
pix aa) N5 tds praySs at pay ates aoede Syn ys yaw dyn
yop my pon ayy 55 4Sy95 pein ino > war xd sw oN DID IPD
monmy apna map) andy pao ap dx nbsp yobs dyin
wopys Sam ap ody spr.qdst Sen ain x2a2* max 1S) pends nnn
TIN Pys x pa Tp yd x5) Aye Syp Sy wompaw mdpr modadis op
Tread MX) YIINI NNN Dwy mn. 2 for pyy’ the usual rea-
ding is pytx, # between pn and mt insert pp’ pan ‘aapa 1295). 470)
pp’ 0225 pn omitted in other readings, 5 for \wy) the usual rea-
ding is D715). 6 read 337. 7 after \np add yyw NIA y05~ 'n, Sread TN),
®between Dyn and 1nnv insert Dyn ION. 3° read yp). 11 read o>
12 read O35 13O1W1 O39 DN.
20
70
spp na pads Traywoe ps mss Sy Jer 7$$y gapar Sy NY Dey
1 pbydy 1p pap wa tp SSoSs pa x22 Snide Axpsnoxdsy poxds 3
sypbs sondsap ep mox2 xoaxdS proms pINp “a ap ‘abs
DvD onan) p> Taos Nanz|AN TNbads sandaxp ands NoNaNyN
manor) oanopbs ndxwr ayeds x22 noysdn) oN PISA Dons 7538
xm yo cpa Axwoxs pos Wp xd ona xy onn xvby os
moa °SxS abet vannayds aynwds Sxpy snobs arma spd Smiay aps
bey yp pasya ww Snamba pwn pst Sm on $m yay Smee
absei o anpe Spode say snr qadabs ods nesydss pps mS spr na apd»
DN PIN WI Y|aYD Nay V3 Mwp va ayy ayaw Joxt a Sep sp
ROD ampsys cayoSs inp anys oye Sypr pros pren Nm pny
sad avy xi s70N2 Tot yoy -ayd> Spyder mods Peon a xvi’ Sap
poem poy Soma > “pa Mp yn NOD INN 82d yn Ndr NaN Nb)
Sonos santa xmpps fords nan apy 7b orbowS ayo 1S aon
imy onda Sr osrads) mp koa max BD poet yop Adyw ons
NOD) DIPSN ANISI NIIN IP O’Y NITTMD) INA ND OTIN|DN “D PONT
sAD x pndroa ony wa ods pod cor +p Sxasby 1 fonds $x
oxmixos xayon xSamsto fords xoond Syvindy $4 55 «p 7bst Sap
pn node AN promds miata qoetay.xmAsd qpws$s sAynn xy
SAxsmix rpiop some an jo 19925) qds5 SA» netdin nda aa
mona yp wemw nd$s mom maby dst wp wandip ayy panyoy Add
Jac3 73 pyein s mbaawa oay den mbaen na mam 2 maya SxS mdpy
ayy Sy25wn .mxdan yp no say nw naw awy Joe qd 4 mous
yen § pan ann Seyow ny pn om jw 7 add ov pn © pap awe oy
1read aby, 2read mp3 xb 2 read maa naw Oy 193 dwn.
4 read mx. 5 read 12 Sym 6% between pid and ‘3Iy"DM insert
pIpy pn yyw ib. 7 read nbya cyn. 8 another reading is
pin pon.
15
73
Sy aptan minawp S20 cnyt psn po aps my xsews adinydea
pws qe SA ponaw nyt pan .pa many 55 nx ody spas >
md) preyds axdsomeay Nol samen say prod theta eee
mops po sibs ybs$y: yernond cays wo mo $y sods ands awa
roby ai -nop2 ndxyoa vayss Aayy aAaN andsyoa axds annyndt
13 1pd sors yond sAaay N25 asnAos pS pp: Faw AaNpy mr Sap) px
sam) mepns yo qed aodys pe ndSy: Sepa aay aa we nN
pn .anty2 133 895 andy anna avby dpe per maedigy maeyiy mNIIN
mbm paxpbs Synbx
yaxpds: Synbx
Arends at sods aevder xamnds on ond So3ubs 24
my $5 ap ads ps ma mya xaeeny addy gaye sSe ay odyne aspadan
mp sos Syndxp dings the Synod Sem qo pepaxds: Spo te
qoxt pea amp qa ds Sends po pnw xdyer xpie nave
0 IN¥ nn nNzdn pNyods tp Anpdsa say aSpddya ovyy pro
m3 Atnows onde 9 Apo max aby pp 30 mb$x adpap athe aby
Anpos: hn spon avSass pads xantxax xopo ayrands anp Tdson
JAs$p 2 Aposds 7$n mags nn Aoods oo 1p qbxon ano ND Avon
snn aps aids ovonds Ayyaya dinbdyp Apdy 2 mine toe7 ty2 on
10
15
seaside: prySss apna txnin amp finpds 7m 3 ons ond mien none 20
mbpay ws aD poesds sap stds nods py any aa onny any Span yx x
ToN3 pO php pry yo Toon po msnSp eotbe oro vd Tbxon 1 VD
Toy eyo nd) ord xd sop aby pow xd vp pa wade adgnbs bands
Sy sory TxD) ADoNSN NADANSD: Aayodse xan xwtbs oD? 19
MDNEIN pr$n) morn TAD Day NTS OD. “Sx THIS Typ sm ANdnSN 25
abxn qo ndpa sox ap poesds: yx ody ody mp wea tbs aan tpad
Ap aa Atnnn Penp.Ay|s Aan Ss Ay mans 1 ao$s aban oe nya
1 read ‘bye, 2read nvNyY, 3 read NONSy) xond.
72
yaa smn oxinds x5 po -ovSspyds op Ss ponds vNp yp oADN
my sonatpp nasa so xpi tn nba ad naw mye SAD nvnds
yyy mat prondsy »p xo TANgm xd cnn one myan Nd) Ason xb Sap
*» N2yON Tp YS) .OApION *D OONSS ND TANS NOD DDT ne vy
spy spa snd) pans xo SA saa sANsn pox No pya San yarns
wor dss DAS NOY }YY NVI AID YY ION Ayp nody opr arpa
adabsy papbs: ans ves aot Sys Ses axpydss qo qoset sya onda
odes» sp AMpd 13 apa ayes wo xndso wo ods NBO IPL nyiN
yayndsr prvayds yo aya ond a mmeay on yo A25 neon Soa
MINS NIpoNda pSSx prom xv29h) woth JOD) assay nasser prods 10
soaxpy Sy conneps joADN NowPND NoNID ASD OS ND Nady
mvs pap roa sanwnd e235 maxmap anand qosy soar ody Sys by
mia ads yy spy ody oanyen somyw qoasa mines Synbs Sie ep
TN DprA yd aps yy wy ax gowand ap AIBN Wp pap Nod ayNs)
xsca psn Sy 535 nan aap Sina eda abe$ aso coy 1S oven
Sypp fmaxyos sma xiv apap spared mobs Sy tan sine
xdso ane dy condedss aside dss Sox eS ot one aadanS abe
ponds vay im assess oxpods po cdr adr pnbiea andadss ass
xo Sony onda aebs ponds sina ond Sypy samvaay cia abe
MAVaNy wD ovN Tp mawS avy omayson adt mo Nw ND J Ny
2 ona xvoy ain SA nd SA pw ody Sy xbyede Sry ap aady abet
‘Sy mgm pd xo xmeioy nosdsy paxsmdsr axed Soxnbs yo
xy so ond Sms ons ann ase pos Ty Toy pd DONdS ND 1D NONND
sono 952° 0d son AAD 2 Abs ap s2pSs qSyx421 ond adn ob xvp
wma S25 q2 ney x5 Seed poner ypn apd wat tan aps xabap
Anpa smdy sqyn yo San xd mae ops aL. OVP NANDD Toei
mby xowpas ANY) oN? ony Sxpr txp ws pny smy Sep
lread 19D. 2read KAD. 8 read NASy,
25
75
Dan) NYBON NNDB OD Mp DEIN ys Se mnie nox ds in
1mpsnsy paxdoy orynds aasnso ava mar xtde pv sind
3 INYM) PINYD. JONI) WP) Ow NOW NI Aw M1 rdds
Ons mp Novae via Zaza maya paddee ond Sad sends: ays wo qbe4
x5) on xd vos Syy xd ys a and amrot gp yo S anaxrvSy mar eds 5
prop pasos asad yao cde et oct poor 1p qn dt ne abt 3
Sox yn YY ADP aypar ND & gar sestdss eta aba Sypy aan
Sensis yo adpa inp andeyna map Any in xis mhx55 $5 poxshen
ond nbxp xod stds xoas cde gy 7oNd2) sAnDon nahn wo Sy
spp xvtds Sys op ane ansteay pn mdSe prays ‘bx Sy 4 ryonds: 10
spy pipds 3S so xp nnpsn ant op Side axiads 025 syx
wodyy ody svotbse seep 555x yom xmoy ona aSpd xmbnip yyde
moyon moxa xp Soxn apd xd ond dp yn opp xannyy op) NADY IX
/Y3 N75 4p) S55 party bp DAWA Fyn ADISN NIN NY PAN
Aaxat yo am SpySse sp Sone eo tba Sy rthad mas Sespy pdaeydee 15
1 JOOSN TD OWN ND NDI ATT pow ands NAD Dad ND OVNI
‘sxx ADOSSNa rap po Sia ay yim meade NAD ND DDN) FANT PO
ini wd) stows mao Asandsr bbe Sis Anyds Sen sSy sm xvas
xd sro aetpo Sy aibydy ve repose tn ped sotyd Anaxds wow dads
poinn jody pds ‘ap boy pe abet Sev ump day xb) aytyn a4p» 20
TondixdSs oS max mood & Aaya Tbx4 jp oN yrs *e TSenby
oxpinds yo det maw or petotaban Sida Sade od SA av peioe
AD) Tom axdsiy aes a2 yo oANds Sap andy xy aduends Averioe
1» mpds $a osradse why prvndss 8 pao SAD sie Syd adr abet on
Aaedodsa adds: sabyiy pS ppp qbeciny .2 Appiny Abn ponpn yon 25
xnyosea Toxtay -pndsynds qo Apoino 52 ownadsy Dba SA aby Spada
1 read fabndp. 2 read $3. 8 read Non, 4 read N*DINSN, 5 read
Syin, 6 read 493. 7 read pxDISND. 8 read qNoY, 9 read AyDIND.
74
awonde amd Sy andady pasdes avon 1 nsepes po Aprawdis yp jo SNe
adpn serbian oadsey Amendxa indy pbydie ayndar ands mao apmp
pends qo mynoy xaiy x25 orbs wp NI MON DION TORT TD TON
sep yo Mme dy DT dy nds dy pron xdy bpp Ahadndy *p pap Nd
arity aaabbs adsnyndss aaviySs so aw nsorpnds nenwods
bx ato abxndee min vy orprp podse mdy apy Apo aypsbss x51 Siw
58 finp Nn 2 AIANN| PID Tom Ayaondy 2p AD ony DVD jx
by Suva Se ondadsea po Aporads Anpdse wm Avdods pass yp jo
awpnday amaeadse spomdya se pndvade prnpdss ty .oss25s1 nan
Jaxnodsx yo mos pose wo pdyny pom sw Sax mds by won
ayp Pon na AtnanD pdnds sda pe cde yy aap xo Pan TNDoN
swig asd mow AxNdAbs nxdmds ypdee thn jo vyey xpi Fmopy
bye aren vos Toate ep ads aanden Ayyws pripes norm
be abs mde vp Spay pe woe sdyy xndm tan .fap 5 ya Vy) ps
Nps AAyaoo Avyagny Anp Wren Aa AInnn|.pno %Sx mIDY INI INS
ossySse ovombss adds stp ondse andpa vin yee npbae pedis pd NBINI
MAN °D MIDNDN NDI 2 pw NON. TYD wor sSNd INT oN Adp ID
Ayros pay od AnSNbe oyy2 x AYOs TS TIT DY? TP AND .NITON
sox poids Ams px ea Mpa anady Nd *ox nop “IN ND FiDp2D
sero: nya qo Ade Ads A yo pxwp vin NO mo OID NAD IND
abyen *dy Aden po jromds Spay ap mdb pe IDF NID |VIND -NTIDNA
seidy wo AanT Awe Ales ody Adem tone Andee yA) 3 YEN
apy) tna cds Ans INN.
smnyny pe apy ody AnSbse wow pads. wba qdset ny xnbp
1» may ade qn ode Sagi rpa ods ob py
onmdy vp mony sero oyyn poids Sov pe pone ade pion ombs
syito oe ey) Pox ane ND ON oD ONpY AN JOD DB
1 read NSNDR, 2 read NPY NON) NTYD NON,
15
20
25
77
xosoty gosa ayn xd sp smeio tNpordsa Sypbs: meyyay onmabs
w75s53 53 emanoD NAMA NAY
prnmp AysS smtp aSsdiy xmpyia wen xd poynids: pe ny opp
axiy yo smd xpnnpe Spya paw van vdSs: yxy xnay oaron adpy
NTDIM NADI NADA NAT NTT) NAwos NAB NDS NTdN
sas Sas Sasss qo pxdsde andaxa oxnadpm sadn anaes
DS awe pe vSae et obyer ety asnn xSondsonwdyy tondsyoxpads
awe $5 nsx onbs so maxns pon sp yp ap faxed yn md$s apbsy
Sx pos ca soos apse: wad Syn xd swSsxp oxy aw nam ney
mdose x27 Ss ky Ody axe 7bs4 p19 D401 Mbypr maao1 MyS
Syp sp ys voyy cap asadss Apv$s op oyw ad awh yx op nN NNN)
mop xo pra .mdse $5 meny ™ oN ym aan ody neny arabe
esd abgany xyby moxmap aoe yOI NINID PO NINdyN NOD TON WD
Sy oxnds avs amotio $3 nbd$s pb5 yd somayn sax Tos
Aromdyn mide ondsdey seeder amadyn $55y Sap Attn SANIAD IN
max mean Spy amasctm Sy AbedsSes abet naw xprrpaday xazds0
Aponbsa psn 0d yo pe dyn tow qed oe Syp enor asi ws: pds
orgs nis 5p$ sat sane snr aw ondsdan oppday mids ps 2 Dt
xo Sy Amaxds Apom poo ws inp nbs xonp Ap ws ordyds vp
sow pon nS Aiosmbyp «a0 mdSy by Soynds: Syn cp NEw Joxd jo NDE 2
ny ap wads won Np yo TAs ANd$p wp *DS wISe pe cdyn sed ba
nnd$p pop .xnSy2 7|Nx7 11 ama poy) oma pay ANT NOD TINAyI
mat yop sh nn ad pers cap sxadse oo pinnn mANNYN IN
Apabsy Aaoyds yo aed mp a nds soem dS one jo
xypx nds y$y195 9S ae an ena SawSsey yn md$se aad ay Adpadsy
Pusey ps po taondy omep$ mown on ox cw xdcSy ona pana
"iyo poo Anpards Sax qdstoy on papaND 8n..0N Danny)
1 read Nv, 2 read pyr’, 3 read Aiyods,
_
to
wt
76
aap wo xds ads rans aya apy xd ayads fxnap ,r2anbs Ayoiny
sp aya ad ads ony vans nabs poina podsdey Sssweds qd om
nd Sarpy aap xp yoo’ oxsdxp nyop pdatar pdadss po xo ondyde
mosads mosedsr pyasds mae is dads aaon SA ayy qya xo
pod» apy xb paddies qhactayqoacd 9055 Abiadss wens poor apy Nd Toy
povdsx Anp qoxtar wd 055 nade qostay axammacin paard rads
sronbaa pa tps ody xdge aot pip sop xyo ponds pour stp xb
yexymder sidyr qaaweds: Sos aapy xd ppinn meta Setar onan
Adsndx 2Aponno mnes Sap pombys sws$se xd) owmades pipden
sominbs adinyn
yoy nnpxp 1p xp pra aby spy xd ats mon $9 toed ny end
yds Sep ave pba Sma axnads poo api nnnp ‘a ND piel pm
Om oat asd 3p msemand Soin xd py ww anda adyade
“INT 7p Da nN *S Wan WN pranon Nd proands: pya qdx4 Da
snaa7 “dy sanpro tp %s Syn atpn xd pannds qoetay ema DIN
Amp waa qatn xd ayads Apa ost xo xd ymi-ap xapbes xe
sna aan xd ood$y Anpr ods Ayp sna vin xd yoods Anpr yoods
‘ay DIyo yon Aprinds sweds Sys sm Sands ta by Sa$yy pads dnp
xady Aaviyy Aman) Anay Aan Anion Amdo) Asm A Arednds
yrros? AowdaSs pasty Sh ty ads ads spy ad Ava. Se yn
gosta -Aavdy Anwar Assn aaxdyi sped phy pas aon TaN INN
JNID) SNTNOONI WYN WSN WNIT TION Pras ay prdy 1 Fysbe
MNISN TN In 13 °SND Aonds words NON yn av pyy Aonwnds
To87 1D) (DINDD “IM DSN AWW yo oAMNd Ip oy dadmdn Deady
newer xmpsi ‘Sy ayeds neoyen xnood Sy ownads mais Ths
prranday oss7 naweE sornbs arian tynds meoyey ets Sy osinds
wen .pya2 xasya Avsynds: Aysisss ayeuxds Fydnysy joydyt
1 read jN jy. 2 read ADDING,
20
79
warner ody oye poryn mdb sds ena pn NS Aoi onynr aay
fap nade pny app .omya po oandy An yor eyaadsy yo xnndy yo
paz smd pas 122m ards ontop At ws xan re dss pdsr nd
nmbys xonend wa -dy smboynoxp naws$s yd jo aaenap mabe
pordss po proasds: yon Sry adds jae abet Semap axw moxya amyap
ND2 port AN. and SN mAKND NIp*dy AVANT AIONIND AIT pos
pdan stay dss ons pndaydss pya Sips sod maw spor gos na Sse
Spada psnmadan arden aa3bss San toes tps osanp aSpa napww op
nwo TNs) wsm aw ApNdS aNyp payIpr px2ds Aapy onde
*3Ss yoddss Ap Ayssdeay Sands sin by nosin pea absnynos) apa
Doi Pandy Aware AnsSs Asprd proandse op wy $s arcades xnbys
sonny nw axnsa s$xdn qoet Spi yea amysw op sopey Irs
sya ‘Sy m2 san pr|gds wees nb xndme wow Ayynn Anos sae
asnwex saw oxyods $x cnn sw astoxsyaer opp pnwSs aia
MOY AINN NSNy ASN ANP By ANINN pra NDINSN mI Susan IN
*PNI POND NSM sow Toe4p noNda zap yD) NPONON) NTN) NN
nov nna pandsr 1as$sa yan mia snoy oS vy asads nn ends
Aya dy Aism aS sabyem seeds: gma pan ps toy toed Sow
‘SanIn sannivdy sodneon ste meoninds yd ow pox any
Ixy Apnnpny mda wa spy vase obySs cnn saw Moxy xnysen oy
yoands: ySsp spr .nd$s soy Aaypy NATADNY NAPANSN NADsYN AD Aw
Pyon xd ow mews yoo be pan wee dnd aay $3 4bx4 op $1
Apyy ND NDI N|YD INDE Ddxyds a Tw nD AIM 2 py S> me
Dy arevids mapa vbds Ste Syp wndsdae op pasy aby ob soa Soy
mon 53 Sy mp Sp vids waa ya ayaa ayp wm nobdy eos seth Sax
msxon pat ns ssonon $a. $xp) Sse asx ona NON Iw ost
Aas mays 799175 Suds pony ney Sn aya pe AyNsyia ANSn oan
ain St ands Sips qhet Sy po see moa pbaydse Sy xt
10
718
bSbse pap qr prpdx Nop i poor onde Sand anaes jrodoo
bande pam *p onnnsp nppny ArdSy mapis wp owmbea pp bay yn)
yond pam xdsbar pdodse yo yegabs qayox tin Sinn tds apan
md$ea ayy ost ve xpdydss py Sips onadsa tabs wr prxdinds yo
sx ‘Sap spr Sends anna Sep qdet xr nd Sp pads: pian jo
synta Jost 1B aaySse aye Sxpr mast mz ps3 mI $1 oaNdN
soe ey AS sSeay amands *p apadss $5 apaday saa sane xpd> Non
175 onnoan ome onviay tNonds ax yD xnppbs ianss Ip ND
mdse sata pow fasabs mano pydann dsc yy diya op SevoNor
ANN IAD NEDA NM INS DNISN ND NID PANT DATNYD 79) 3D
ond noqpn apy 2 at qoeta ap abs: nnd yay NOI Ip) .ane
dose aSS AnSabs axpy jo ond Soix semdsx aN Dp yap ap VNNE
nb$x yo fom post yep ond xvanp Aonpnn at ond pon od ywyon3
NEIND FW IT NDI may ons wads at vp amas pain yn
mann xds qnnoy xd Si ty abSey writs ce vids Sanonds yo Nbye
na prry > Spy Psy DAN WN MN 1D IPI TON)
SbsetD) JASN ND JD TAIN DIN pd NDS NOTA IN p% }N MS TPS
sd) nsanapdsr miawan pods qrisan ney gb did oxdydier 5955s
snoam andsdh snyoxy apan sop ayy S$Sya Annas sods m3
byp cp soso xpp 4 aya no ‘Sy sySS onas| AaNpds AnANzN
oxDix nyppnd sama mda yentdes ja vd toasty abo vSy Sands
sot pwotdss Siw Sysnnds: Spyder tabs apndss Syne yo payne
ayyp oS mo tx onow ops Anson ods op ap) .Ayt) Aine ben JN
Gemynox pass Jan) sma Arends app an pv nibs pw voy es
nnn xnpinr paws 5 ads nay SSSy1 Sab aay apadsy ppsbx
SDN ANIITT A ys Ty ps oy wrAbse voy Pande be pdwe pods
1 read yo. 2 read NaN, 8% read §anin’, 4 read NJ".
5 read 1).
20
81
“pon Rw ary sc mS ana yo 02 5x) nan yy D277 NS WONT a¥
saa nad wweNt Ap Ian WO Msp Tay mde nvad ma pr xdona
xo poo qa emp yo Spas ops ox Sax xpi yo Ay cap xdp
snx om my mwy wy ia ides) mow nya aya xd xan mow
3a33 ayn ww 9 555555 aries apt nay mow avy awex ads
res aw nyo 5525 yan dt Nyy yaw 3) 397 NS NNN IN
aver xdaea q>xi ons om aay mey wow yao Sax yng Da nN
pap ay oy sinw noon jin moaw mawns ws. aw oT Pay
snips moxw poy at arynnn ans p2n5) sesind wn wane
spar pry nvnd quay ada ooway joan Sse ms AyD nnn
mor wea andra *S ana sow ‘nan ydy 33 8 os varT So 1133
ova joy Say paniery my mana|S amon ar at mown NYIw 3
MTD Mwy ios NAY Hay mdy Josy nysyna aya oan
sna Spy mea p31 pr nay yo yp wna AIA Ay werd pan Sapo
10
$5 xnwa ina yn ow yoy ay dy ais a a2 prp ND pyd mY 15
moro nas moy 1 Sax ams ppoonw yor 5a xb wby past poy ps 79
MIWNI IYO DW? .DDw PIpInd YwYow yora ww ppdod PR gi ws
snbn pw wname psn ay wdypy 249 pap mana a Tan ay my
yrs ponedn op any ars ay dip pro anna mdi end yw span
“DIN DOVE. pao wey ay spy wap op sw ON mina jn wd
pxy omp mina indy xed ysea ‘pan edn 9 ox ws xby p35
xSoueey sia yy ine nora any wdypy ynnn InN Toy NI AY
Ty Twain ww yoray rd ws 5p op ‘pan todn wd ow yD
povay onvaxd Syne pa ayiow may ody ins pews apna pS ims
pro indyo abyny ost) ims ginw ww oxdx ynnn ans pad shh
DywY j3D DMINaY ypr dp prNey OI ray dy Aanz Dd IMD
WO AY IYY pr we wD AMY ey orp qa da papi) Sytadaa aay
1 delete Sax, 2 read pao 1's.
to
a
80
ox nn nsdas xy ann yo nada mn Syn pon ary Sy odd aa
ponds Sips ava asp bind SuSsxp otpny ap any xd am Aysnidea
pndws yi jo aay mde onvid yo qo ayor nana td saya 55 $7
xodxy 20 05S npnp op pecnay moe aay jor ans ote Se imbww
SNDINON) Asinsy yo yn mdse wy pa na oop xnd Na INy supnD NDTD
xm@oeye 1 adds pan yo ost ovtpm SSany inom mann Asp»
PIVINTIYRSD FID wy JAN AIDY 7 3 ND Aypdss Tan sana
IAIN DIY STW PI PprpIa Mean Ayoar Ana yh) wend
aay dip ava Sas anaes mi mp3 sayy ya an xd ow art San awa
os say yo Sy dips *Sy mang ora mwa ndmy ann ow ‘nan yoy
onyay aay ip idea pin ew moe nana s|ad ton ar $1 sn
Ssqve as pm ayo yoy inys maim mw xby oat qo) pas we
HD JP MAL PrN aw nn $592 ey na wn oN away on aND
pans pam oya pr anna ow voy xv xdwy meg pray maya
nos ab nynw2 indam nynadp ton abyndy ans arean py oa
Wan AyINY ID 2 JAS NY J Dway aed Ssqw Aya) TDF
by mara non $512 se pay Sew Sy paw ps oynn Jar.
aNY DY NOD DD p’D) TaD OD O70 wd qaAd yaw yady ann
377) oabn3 ‘Msn wow AMID yay pra owodna ‘psn wow nA
nvtin $5 ws pads yaad von saw ta pads oan Sn oan odyn
mow FNwIN 1D NN DT IP) MP TSN Pe oy wea DY ANT
Sosa yenrd yn md$s preina mmyioy amy Jos 4 yo yors 17 ND Nay
msds: xe ps my wpa po
says moe nvad veaiapr xdona patin prayds abodes Sep
Sway moxw mawna wes mm snaday may onwy y2 oe I Wwe
noxdoa Joy ovoyar tnx xox nana ad 39° Saw oy na pay Sew
smby wy imo wpredona xd) awy yawds wy mows ony) na en
1 read 435$y. 2 read 21nN.
10
20
25
83
sibsy Spader Smndsy aisdey whe poo yy cap nnn aoe mawe NDt
rap dss Aya vie Toetay naw eo yy ose y sana aNd prnaaden
pNpnondse TONID -ANAwWN NO) AY NBD 1297 API Iw Apa ANyy orp “Sy
Aryydsn poSesds yo oxpmands: pnd 15 58 And po Dw aN any
Sap pbyey xdyona pany omiod avs) onnserp yonond ond ss
ay parm spn edi magna $3 nse Send ap adds Sips padix
wow DARwIn Ip papryodea many px as podsxodss pred ASnadsy
ny por xdy ae
Saag qhetop od Sypap aw my yssandan mands: p$3.05 Sop yp
orns $x pya soxp .onzdy yy ANS NOMAD ne Ya NMp 10
sdibp puxds: ain cSy vids: Finvadsy mridS ywapds Sox Sans payaso
spy Toa yo prodar sabe ahiny yobs nay ads novand bs
ass mxvnds: prowse pa ads pds: ap abs Sys adsetar consid
spoonS ypxoo sx mp) soma ama Sond pasiod ad$y wabyi
Nanist op) avabds aNDixyo 2 nxnwody ‘pd Anysyds nxpavinds 15
soomss op ap md$s xadyi yrapdss abet) onansp xapads xnoby
sysin spr meypr py Sy Tot pdox xo aryy po Sy spd said
Sxoy own mn ons oo snndwm abs Asyybs pypdss Sy asnpropea
VAY MM ID DIN DWI WEY AYIIND AN ION TD NON
many yo Tany nbys yo ndyad 15 pbxyds op wad ansiney mai np
95255 x5) AprSaby ow Sys wy pvS ps ode) ny TPS «nny pny
moon pn wha avapa sia Sany wv qost sp $1 andes rsp apr
sywss AAD mop Jnonn a42Sx1 pads AMX ona OTN AY NY
xp noby spy sane) xANTAD Sys my sands aa yranns yxyndsy
ming cnn pasa opna oo sINDn Noo opainsds na mdse 4a
yd Sypy ey myn andy onan xd sm gd sos a wna Spr
ss aps masa Abs $m ods myn apy tata
1 read AdDioND), 2 read DWDSK,
20
25
82
ae mwa gov 27 jw pyyay J nS sp 55 pap aes an Sxin mina
gyy qin ew pora xs Sap ams pom pe oy onata rby poe
says my nyndy apna pd ty op pry opps Sax pasty oN pr
pov wbx $5 Nan Ow NM TID wp ww Sora pIpoa tnx adr jin xd
wee $9 555m arp expt aby mey why iam apr awes Not Non
ANDI OIA AN NYT NII IND
mbxp so mtarjo yn adds: qatn onabs sabe 2 ae qb ny app
RES Nv NEINY NIDD NYDTD ID NS Tay my Aavin qo $7 wands
rym abo pana otpn xpd xeixy sone xpodxy spn dirty ndS
mbySpay myosin ind) need yaw NIM IYRYD AID PLY yaN yO
Sages ren spp toxa nd ny step oyn ndS xypny opis andy xr
Spb JoN33 ND IND .) OMN py MD aps Aavn AM INNA AD NAN
Sy gross em NYP yxy mp mia Ad esp oopn vas ids pnnox
NOPD po jRr-2y sy Sy main ATA ar sy Sy moar pada $1 aps ay
Sips mbsip Ayo asa Moy amy ody Saindas Spr qa no xpd bh
smyyr psera pysa vibe
sywbss See dds qa$a dann$s min Sax yo pan js SN 8) PANN
‘oy yo pads fea xpdySx oF Spy sTNDNND NOMA IND Jah
xmpnpn 13 1» ABpsbdse Sys sds osrdsa mbAny apnnoy 32 adyds
Nm oF NMpnop a Aapsbee Syed wed Arpy ogsyee odyde yrgr da
S385 APNNDM 1°} pdySse Syaedy aro vay Not EN AM oNODs Fay
Sp) .AMINOW ANY MIND Aponds yoss RAYS Aan Ay xm
xnyson xdy xmnssne amdax oa diands wn abt xnomds: nbsp
peony pee ets ads Sandabss aan po 825 ny spp .ompdsne xndax
NOD INN NYS Nos meds mS pds max Sa -yny an pods xd Syn
swds woods: poss yn nar aby 4m yo Adm ae aya awdy oie
yy pode yn ot tbip Sapa awh span yn ARES yxd wwe pox xd
1 read 1p, 2 read 4N’N,
10
25
85
syen 4 oa end 312 nwyn nD pew ran 3% Svan aD Inpty
sox) Stonnpn ards qosiep prbvsdss pea Seer empty one jad
pavsy Sgon$sy ond dnpandya nna said prodssSss pbs ym van abby pe
syns prodaesde per promedar maydsy riba $8065 sbaw van moed noydsa
3pD) DIT NAM yn maya AMS) apa whee axpydd xdas ond tox 5
moines pws Sy rayn py Nevo ps $e ayaa Sypr en money sh py
mond aoxt xsi .odyS sos xd oe ones ynian Sypr andna
asp 30 max tSyn 7... Sy Samay meyya pee adar x pre vy 6 sod ods
yosn 0d 1S pndeyder sedinds ps xp apropatp sdy pds... Syn px
$y vS8 xy 5a apna aae$ ond sam 9 w.. ODN op? 20 mdSs pbs 10
wimpy Sy xd spa mnnom “Sy xb sonsdy Sy Sona ad pndyy so
sertdss 187 19 Spnax op -or39n rom Sy oa Jean aan od po wm
sascdsy Amasds: astadey aviads: padsaden Spydsn ndySsa xdpx
xpadsr oo aAds cad oxpnnpo ya apySsy Aipndsy Apnbds
Hnsede cpr wSonds tds p oxy: nano xodyds pya Spy -owtoy 15
Soya com aertds op ‘Ss aa ads: pasdea mda pray aypnads
od soyay edad xypxa atos $93 py arzandsy mavinde wtyds
mban wor ordyds asivoS xpanpy yar olds het ave pono
Sx paca by noxim msyar nad xypsa mos ya po aay ads poids
Syoy sapy xd wnvdss qdacta rato ast tp adam aap xbp san Sy 20
wsmndy Spy nn avatbe ss erty
pods yea mat ode qe doe sappr vse ogy aby
gawds Sonos vin xnd pos ym van adds po meminds pws
ame) 10 xp omegysy oness ywss oxnd myn mp xapoN)
lread neon, 2 read 13, ® read 3b. 4 before Joa wind
insert mp’ J aD wow jinn mp npiy on. 5 read
sopnnop xpxds. @readm Sp, 7 read poxsbx, 8 add Nw ND. 9 read
sw5n. 1° delete NAD,
84
ripe 2405s Ne) ySe AyD open xvas of) anpd xb op Linon
Oxp IND .ovowin myina wew Apa DIPos 3N7d ANION 2 Ndi po NID
mxns) ona mpdy vp pap spr podasdse pos mbox awe xo doxp
nb Sp ati cp pipay may pods anys Sy xmmAM oAnysy
pnpds ‘ap anady jx sme .AmaNdeds: Aoands po mit JoNT 1D IN
mae oe pn oweoe Ayyyods xnsey Ayposdx wn2p ony.
mNt any pot wpa 2p mbox yy xb onp|w *Sy nade nAp|INa
psp "a0 nnoan aNmged onde oxa nny oa INT SNP .D3
yyyds 1p ends romp podsyde Absa ann nnd yay
xmopy osxydse ony ysdsa pnd xondsinsa peadss any
p> ongya ona oy sb ast pnbysdse mxay pa ynnd
© ond Sp ap aN CNM OF IwD INDY™ yer yar yen Sp andy
by addse axa 0d xb pouspdss Sips x5 nmap .fioands jo mand Atds
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