The Easter that I keep I received from my elders, who sent me hither as bishop; all our forefathers, men beloved of God, are known to have kept it after the same manner. This may not seem to any contemptible or worthy to be rejected.Wilfrid of York, speaking for the Roman mission, said:
The Easter that we observe we saw celebrated by all at Rome, where the blessed apostles Peter and Paul lived, taught, suffered and were buried. We saw the same done in Italy and in France when we traveled through those countries for pilgrimage and prayer. We found that Easter was celebrated at one and the same time in Africa, Asia, Egypt, Greece and all the world, wherever the Church of Christ is spread abroad, through the various nations and tongues, except only among these. Do you think that their small number, in a corner of the remotest island, is to be preferred before the Catholic Church of Christ throughout the world? Though Columba was a holy man and powerful in miracles, yet should he be preferred before the most blessed prince of the Apostles?King Oswy, reasoning that it was St. Peter rather than St. Columba who held the keys to Heaven, ruled in Wilfrid’s favor. Colman returned to Ireland; the monks remaining at Lindisfarne accepted the royal decision.
And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak. Now there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven. And, when this was noised abroad, the multitude came together and were confounded in mind, because that every man heard them speak in his own tongue. And they were all amazed and wondered, saying: Behold, are not all these that speak, Galileans? And how have we heard, every man our own tongue wherein we were born? Partians and Medes and Elamites and inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya about Cyrene, and strangers of Rome. Jews also and proselytes, Cretes and Arabians; we have heard them speak in our own tongues the wonderful works of God.The miracle was not to make all these different men into Galileans, nor to give them understanding of a single language, whether that of Galilee or that of Eden. Christianity did not erase the distinction between nations or tongues, or move them toward sameness; it rather made the wonderful works of God intelligible to them all and thus ended the privilege of any; as St. Paul wrote: There is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian.... Christ is all and in all.
If those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of; in the same way all branches of heathen learning have not only false and superstitious fancies ... but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them.St. Augustine’s argument for inculturation as a triumphal statement, as an assertion of the universal prerogative of Christianity, can apply to any ancient or foreign culture, not just to that Greece or Rome or Egypt. The mines of God’s providence are everywhere scattered abroad. If the Metamorphoses can be moralized and read as a dim Christian allegory, so too can Norse and Celtic and Persian and Chinese mythology; if aught that is true in Platonism can be claimed for Christian use, so too can aught that is true in Confucianism, however much or little.
Now these are, so to speak, their gold and silver, which they did not create themselves, but dug out of the mines of God’s providence which are everywhere scattered abroad.... These, therefore, the Christian, when he separates himself in spirit from the miserable fellowship of these men, ought to take away from them, and to devote to their proper use in preaching the Gospel.
Having come to know some of the best examples of Hindu, Chinese and Japanese art and then as it were returning to their own civilization, many people find that their outlook has irrevocably changed. After looking at a great Chinese landscape, for example, where this world appears like a veil of illusion beyond which, almost visibly, lies the Infinite and Eternal Reality ... they find it difficult to take seriously a painting such as Raphael’s famous Madonna, or Michelangelo’s fresco of the Creation, not to speak of his sculpture, and Leonardo also fails to satisfy them. But they find that they can take very seriously, more seriously than before, some of the early Sienese paintings such as Simone Martini’s Annunciation, for example, or the statuary and stained glass of Chartres Cathedral....The outlook of Gothic art, being intellectual and transcendent, is farsighted enough to include the whole of Christendom, and to see beyond it to all nations. It can be the basis for an urgently needed revival of artistic and cultural Christendom, and for its missionary effort.
The reason why medieval art can bear comparison with Oriental art as no other Western art can is undoubtedly because the medieval outlook, like that of the Oriental civilizations, was intellectual. It considered this world above all as the shadow or symbol of the next, man as the shadow or symbol of God.... A medieval portrait is above all a portrait of the Spirit shining from behind a human veil. In other words, it is as a window opening from the earthly on to the heavenly, and while being enshrined in its own age and civilization as eminently typical of a particular period and place, it has the same time, in virtue of this opening, something that is neither of the East nor of the West, nor of any one age more than another.
If Renaissance art lacks an opening onto the transcendent and is altogether imprisoned in its own epoch, this is because its outlook is humanistic; and humanism ... considers man and other earthly objects entirely for their own sakes as if nothing lay behind them. In painting the Creation, for example, Michelangelo treats Adam not as a symbol but as an independent reality; and since he does not paint man in the image of God, the inevitable result is that he paints God in the image of man.
ℼⴭ∧⼼楴汴㹥⼼敨摡ⴾ㸭ਊ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴ਾ⼯睏敮䥲ੑ慶彟楯影捰⁴‽〵晩 彟楯影捰㹴ㄽ〰簠⁼慍桴昮潬牯䴨瑡慲摮浯⤨ㄪ〰⠯〱ⴰ彟楯影捰⥴ ‾‰ 慶潟煩ⁱ‽潟煩ⁱ籼嬠㭝弊楯煱瀮獵⡨❛楯影摡偤条䉥慲摮Ⱗ䰧捹獯崧㬩弊楯煱瀮獵⡨❛楯影摡偤条䍥瑡Ⱗ䤧瑮牥敮⁴‾敗獢瑩獥崧㬩弊楯煱瀮獵⡨❛楯影摡偤条䱥晩捥捹敬Ⱗ䤧瑮湥❤⥝潟煩異桳嬨漧煩摟呯条崧㬩⠊畦据楴湯⤨笠瘊牡漠煩㴠搠捯浵湥牣慥整汅浥湥⡴猧牣灩❴㬩漠煩琮灹‽琧硥⽴慪慶捳楲瑰㬧漠煩愮祳据㴠琠畲㭥漊煩献捲㴠搠捯浵湥潬慣楴湯瀮潲潴潣⼧瀯睯敮楲敮⽴瑳獡猯氯捹獯獪㬧瘊牡猠㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭✨捳楲瑰⤧せ㭝猠瀮牡湥乴摯湩敳瑲敂潦敲漨煩⥳⥽⤨⼯潇杯敬䄠慮祬楴獣瘊牡张慧ⁱ‽束煡簠⁼嵛束煡瀮獵⡨❛獟瑥捁潣湵❴✬䅕㈭㐱㈰㤶ⴵ㤱崧㬩弊慧異桳嬨弧敳䑴浯楡乮浡❥✬牴灩摯挮浯崧㬩弊慧異桳嬨弧敳䍴獵潴噭牡Ⱗⰱ洧浥敢彲慮敭Ⱗ搧湡敩浬瑩畳❩㌬⥝束煡瀮獵⡨❛瑟慲正慐敧楶睥崧㬩⠊畦据楴湯⤨笠瘊牡朠‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨捳楲瑰⤧※慧琮灹‽琧硥⽴慪慶捳楲瑰㬧朠獡湹‽牴敵慧献捲㴠⠠栧瑴獰✺㴠‽潤畣敭瑮氮捯瑡潩牰瑯捯汯㼠✠瑨灴㩳⼯獳❬㨠✠瑨灴⼺眯睷⤧⬠✠朮潯汧ⵥ湡污瑹捩潣⽭慧樮❳慶‽潤畣敭瑮朮瑥汅浥湥獴祂慔乧浡⡥猧牣灩❴嬩崰※慰敲瑮潎敤椮獮牥䉴晥牯⡥慧⥳⥽⤨⼯祌潣湉瑩昊湵瑣潩敧剴晥牥敲⡲ 慶污㵬琠楨潤畣敭瑮挮潯楫㭥椊愨汬㴽✠⤧爠瑥牵慦獬㭥瘊牡挠潯楫彥慮敭㴠✠䕒䕆剒剅✽慶瑳牡⁴‽污慬瑳湉敤佸⡦潣歯敩湟浡⥥晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲⬠‽潣歯敩湟浡敬杮桴慶湥‽污湩敤佸⡦㬧Ⱗ猠慴瑲㬩椊攨摮㴠‽ㄭ 湥‽污敬杮桴敲畴湲愠汬献扵瑳楲杮猨慴瑲湥⥤畦据楴湯朠瑥畑牥⡹ 慶晲‽敧剴晥牥敲⡲㬩椊爨牦㴠‽✧ 敲畴湲映污敳慶ⁱ‽硥牴捡兴敵祲爨牦礧桡潯挮浯Ⱗ✠㵰⤧晩⠠⥱爠瑥牵㭱焊㴠攠瑸慲瑣畑牥⡹晲Ⱳ✠Ⱗ✠㵱⤧敲畴湲焠㼠焠㨠∠㬢紊昊湵瑣潩硥牴捡兴敵祲昨汵ⱬ猠瑩ⱥ焠灟牡浡 慶瑳牡⁴‽畦汬氮獡䥴摮硥晏猨瑩⥥晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲㴠映汵慬瑳湉敤佸⡦影慰慲⥭晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲⬠‽影慰慲敬杮桴慶湥‽畦汬椮摮硥晏✨✦瑳牡⥴晩⠠湥㴽ⴠ⤱攠摮㴠映汵敬杮桴敲畴湲甠敮捳灡⡥畦汬献扵瑳楲杮猨慴瑲湥⥤⸩灳楬⡴•⤢樮楯⡮⬢⤢畦据楴湯朠湥牥瑡䡥敲⡦瑡条整灭慬整笩愊慴牨晥琽浥汰瑡敲汰捡⡥弧奍剕彌Ⱗ眠湩潤潬慣楴湯栮敲敲汰捡⡥栧瑴㩰⼯Ⱗ✠⤧⸩敲汰捡⡥弧奍䥔䱔彅Ⱗ䌧敨正㈥漰瑵㈥琰楨╳〲牔灩摯㈥䴰浥敢╲〲楳整✡㬩ਠ慶祬潣彳摡㴠䄠牲祡⤨慶祬潣彳湯潬摡瑟浩牥慶浣牟汯‽氢癩≥慶浣桟獯⁴‽琢楲潰祬潣潣≭慶浣瑟硡摩㴠∠洯浥敢敲扭摥敤≤慶牴灩摯浟浥敢彲慮敭㴠∠慤楮汥業獴極㬢瘊牡琠楲潰彤敭扭牥灟条‽搢湡敩浬瑩畳⽩〰灟条獥术汯彤畯彴景敟祧瑰栮浴≬慶牴灩摯牟瑡湩獧桟獡‽ㄢ㌵㘹㤹㔴㨱㍣慡摡ㅦㄳ敦〹挶㝢慦扤㝤摣捥挳攴㬢ਊ慶祬潣彳摡损瑡来牯⁹‽畮汬瘊牡氠捹獯慟彤敲潭整慟摤‽㔢⸴㔱⸸〲⸸㠱∹慶祬潣彳摡睟睷獟牥敶‽眢睷琮楲潰祬潣潣≭慶祬潣彳摡瑟慲正獟慭汬㴠∠瑨灴⼺洯浥敢獲琮楲潰潣⽭摡⽭浩⽧潣浭湯漯彴浳污晬慲敭朮晩爿湡㵤㈲㤵∵慶祬潣彳摡瑟慲正獟牥敶‽栢瑴㩰⼯敭扭牥牴灩摯挮浯愯浤椯杭振浯潭⽮瑯慟獤牥敶楧㽦慲摮㈽㔲㔹㬢瘊牡氠捹獯獟慥捲彨畱牥⁹‽敧兴敵祲⤨⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰•牳㵣栢瑴㩰⼯捳楲瑰祬潣潣⽭慣浴湡椯楮獪㸢⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琧硥⽴慪慶捳楲瑰㸧 慶潧杯敬慴‽潧杯敬慴籼笠㭽 潧杯敬慴浣‽潧杯敬慴浣籼嬠㭝 昨湵瑣潩⡮ †瘠牡朠摡‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨捳楲瑰⤧†朠摡獡湹‽牴敵†朠摡祴数㴠✠整瑸樯癡獡牣灩❴†瘠牡甠敳卓⁌‽栧瑴獰✺㴠‽潤畣敭瑮氮捯瑡潩牰瑯捯汯†朠摡牳‽用敳卓⁌‿栧瑴獰✺㨠✠瑨灴✺ ਫ††✠⼯睷潧杯敬慴獧牥楶散潣⽭慴⽧獪术瑰樮❳†瘠牡渠摯‽潤畣敭瑮朮瑥汅浥湥獴祂慔乧浡⡥猧牣灩❴嬩崰†渠摯慰敲瑮潎敤椮獮牥䉴晥牯⡥慧獤潮敤㬩 ⥽⤨⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琧硥⽴慪慶捳楲瑰㸧 潧杯敬慴浣異桳昨湵瑣潩⡮ †朠潯汧瑥条搮晥湩卥潬⡴⼧㔹㘹㔳㘹启䥒㍟〰㉘〵摟灦Ⱗ嬠〳ⰰ㈠〵ⱝ✠楤灧摡ㄭ㔴㈰㐰㔱ㄹ㘲〭⤧愮摤敓癲捩⡥潧杯敬慴異慢獤⤨㬩 †潧杯敬慴敤楦敮汓瑯✨㤯㤵㌶㤵⼶剔彉扡癯彥㈷砸〹摟灦Ⱗ嬠㈷ⰸ㤠崰搧癩札瑰愭ⵤ㐱〵〲ㄴ㤵㈱ⴶ✱⸩摡卤牥楶散木潯汧瑥条瀮扵摡⡳⤩†朠潯汧瑥条搮晥湩卥潬⡴⼧㔹㘹㔳㘹启䥒扟汥睯㝟㠲㥸弰晤❰㝛㠲〹ⱝ✠楤灧摡ㄭ㔴㈰㐰㔱ㄹ㘲㈭⤧愮摤敓癲捩⡥潧杯敬慴異慢獤⤨㬩 †潧杯敬慴異慢獤⤨攮慮汢卥湩汧剥煥敵瑳⤨†朠潯汧瑥条攮慮汢卥牥楶散⡳㬩 ⥽⼼捳楲瑰ਾਊ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴‾⠊畦据楴湯椨噳††晩 椡噳⤠ †笠 †††爠瑥牵㭮 †素 †瘠牡愠䵤牧㴠渠睥䄠䵤湡条牥⤨††慶祬潣彳牰摯獟瑥㴠愠䵤牧挮潨獯健潲畤瑣敓⡴㬩 †瘠牡猠潬獴㴠嬠氢慥敤扲慯摲Ⱒ∠敬摡牥潢牡㉤Ⱒ∠潴汯慢彲浩条≥琢潯扬牡瑟硥≴猢慭汬潢≸琢灯灟潲潭Ⱒ∠潦瑯牥∲猢楬敤≲㭝 †瘠牡愠䍤瑡㴠琠楨祬潣彳摡损瑡来牯㭹 †愠䵤牧献瑥潆捲摥慐慲⡭瀧条❥愨䍤瑡☠…摡慃浤穯 ‿摡慃浤穯㨠✠敭扭牥⤧††晩⠠桴獩氮捹獯獟慥捲彨畱牥⥹ †笠 †††愠䵤牧献瑥潆捲摥慐慲⡭欢祥潷摲Ⱒ琠楨祬潣彳敳牡档煟敵祲㬩 †素ਠ††汥敳椠⡦摡慃⁴☦愠䍤瑡昮湩彤桷瑡††††††摡杍敳䙴牯散偤牡浡✨敫睹牯❤摡慃楦摮睟慨⥴†††† †映牯⠠慶湩猠潬獴††††††慶汳瑯㴠猠潬獴獛㭝 †††椠愨䵤牧椮即潬䅴慶汩扡敬猨潬⥴††††††††††桴獩氮捹獯慟孤汳瑯⁝‽摡杍敧却潬⡴汳瑯㬩 †††素 †素ਊ††摡杍敲摮牥效摡牥⤨††摡杍敲摮牥潆瑯牥⤨⡽昨湵瑣潩⡮ 瘊牡眠㴠〠‽ⰰ洠湩浩浵桔敲桳汯‽〳㬰ਊ晩⠠潴⁰㴽猠汥⥦笊 †爠瑥牵牴敵晩⠠祴数景眨湩潤湩敮坲摩桴 㴽✠畮扭牥‧††⁷‽楷摮睯椮湮牥楗瑤㭨 †栠㴠眠湩潤湩敮䡲楥桧㭴紊攊獬晩⠠潤畣敭瑮搮捯浵湥䕴敬敭瑮☠…搨捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤籼搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤㭨 †栠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨汥敳椠搨捯浵湥潢祤☠…搨捯浵湥潢祤挮楬湥坴摩桴簠⁼潤畣敭瑮戮摯汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潢祤挮楬湥坴摩桴††‽潤畣敭瑮戮摯汣敩瑮效杩瑨敲畴湲⠠眨㸠洠湩浩浵桔敲桳汯⥤☠…栨㸠洠湩浩浵桔敲桳汯⥤㬩紊⤨⤩㬩ਊਊ眊湩潤湯潬摡㴠映湵瑣潩⡮††慶‽潤畣敭瑮朮瑥汅浥湥䉴䥹⡤䘢潯整䅲≤㬩 †瘠牡戠㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭∨潢祤⤢せ㭝 †戠愮灰湥䍤楨摬昨㬩 †映献祴敬搮獩汰祡㴠∠汢捯≫††潤畣敭瑮朮瑥汅浥湥䉴䥹⡤氧捹獯潆瑯牥摁䙩慲敭⤧献捲㴠✠愯浤愯⽤潦瑯牥摁椮牦浡瑨汭㬧 †ਠਊ†† †⼠ 佄⁍湉摁 †⠠畦据楴湯椨味敲汬硩††††††慶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††瑳汹潢摲牥㴠✠✰††††瑳汹慭杲湩㴠〠††††瑳汹楤灳慬⁹‽戧潬正㬧 †††攠献祴敬挮獳汆慯⁴‽爧杩瑨㬧 †††攠献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††攠献祴敬漮敶晲潬⁷‽栧摩敤❮††††瑳汹慰摤湩‽㬰 †††攠献祴敬眮摩桴㴠✠〳瀰❸ਊ††††慶獩求歯摥祂潄慭湩㴠映湵瑣潩⡮栠敲††††††††††慶汢捯敫䑤浯楡獮㴠嬠 †††††††∠湡湡慹潰湲㌱〰⸰牴灩摯挮浯Ⱒ †††††††∠硸灸牯确硸琮楲潰潣≭ †††††崠††††††慶汦条㴠映污敳†††††† †††††映牯 慶㵩㬰椠戼潬正摥潄慭湩敬杮桴※⭩††††††††††††††晩 牨晥献慥捲⡨戠潬正摥潄慭湩孳椠崠⤠㸠‽‰††††††††††††††††††汦条㴠琠畲㭥 †††††††素 †††††素 †††††爠瑥牵汦条†††† †††瘠牡朠瑥敍慴潃瑮湥⁴‽畦据楴湯 敭慴慎敭⤠ †††笠 †††††瘠牡洠瑥獡㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭✨敭慴⤧††††††潦椨〽※㱩敭慴敬杮桴※⭩⤫ †††††笠ਠ††††††††晩 敭慴孳嵩朮瑥瑁牴扩瑵⡥渢浡≥ 㴽洠瑥乡浡††††††††⁻ †††††††††爠瑥牵敭慴孳嵩朮瑥瑁牴扩瑵⡥挢湯整瑮⤢※ †††††††素ਠ††††††††††††敲畴湲映污敳†††††††† †††瘠牡朠瑥潃浭湥乴摯獥㴠映湵瑣潩⡮敲敧偸瑡整湲††††††††††慶潮敤‽絻††††††慶潮敤䅳㴠嬠㭝 †††††瘠牡瀠敲敦牲摥潎敤䱳獩⁴‽❛❡挧Ⱗ✠❢㭝 †††ਠ††††††昨湵瑣潩敧乴摯獥桔瑡慈敶潃浭湥獴渨慰瑴牥⥮ †††††笠 †††††††椠渨栮獡桃汩乤摯獥⤨††††††††††††††††††晩⠠慴乧浡㴽‽䤧剆䵁❅††††††††††††††††††††††敲畴湲映污敳††††††††††††††††††††潦瘨牡椠㴠〠※‼档汩乤摯獥氮湥瑧㭨椠⬫††††††††††††††††††††††晩⠠渨挮楨摬潎敤孳嵩渮摯呥灹㴽‽⤸☠…瀨瑡整湲琮獥⡴档汩乤摯獥楛潮敤慖畬⥥⤩ †††††††††††笠 †††††††††††††瘠牡愠敲乡浡‽慰瑴牥硥捥渨挮楨摬潎敤孳嵩渮摯噥污敵嬩崱††††††††††††††潮敤孳牡慥慎敭⁝‽㭮 †††††††††††素 †††††††††††攠獬晩⠠档汩乤摯獥楛潮敤祔数㴠㴽ㄠ††††††††††††††††††††††††††敧乴摯獥桔瑡慈敶潃浭湥獴渨挮楨摬潎敤孳嵩慰瑴牥⥮††††††††††††††††††††††††††††††††††††⡽潤畣敭瑮戮摯ⱹ爠来硥慐瑴牥⥮㬩ਊ††††††潦瘨牡椠椠牰晥牥敲乤摯獥楌瑳††††††††††††††晩⠠潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝††††††††††††††††††晩 獩牔汥楬⁸☦渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯††††††††††††††††††††††潮敤䅳瀮獵⡨潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤㬩 †††††††††素 †††††††††攠獬††††††††††††††††††††††潮敤䅳瀮獵⡨渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩⁝㬩 †††††††††素 †††††††素 †††††素 †††††爠瑥牵潮敤䅳†††††††† †††ਠ††††慶牰灯牥潎敤㴠渠汵㭬 †††瘠牡愠敲乡摯獥㴠朠瑥潃浭湥乴摯獥 敮⁷敒䕧灸 帧牡慥吠灹㵥愢敲彡尨睜⤫✢⤠⤠ †††映牯⠠慶‽㬰椠㰠愠敲乡摯獥氮湥瑧㭨椠⬫††††††††††慶‽慰獲䥥瑮木瑥潃灭瑵摥瑓汹⡥牡慥潎敤孳嵩⸩楷瑤⥨††††††晩⠠愨㸠‽〳⤰☠…愨㰠‽〴⤰††††††††††††††牰灯牥潎敤㴠愠敲乡摯獥楛㭝 †††††††戠敲歡††††††††††ਊ††††慶牰灯牥祴慎敭㴠朠瑥敍慴潃瑮湥⡴瀢潲数瑲≹ 籼映污敳††††晩 獩牔汥楬⁸☦⠠牰灯牥潎敤 ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††牰灯牥潎敤椮獮牥䉴晥牯⡥ⱥ瀠潲数乲摯楦獲䍴楨摬㬩 †††素 †††攠獬晩 獩牔汥楬⁸☦℠ 牰灯牥潎敤⤠⤠⼠ 汓灡琠敨愠癥湥桴畯桧⁴桴牥獩渠污捯瑡摥猠潬ੴ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††瑳汹獣䙳潬瑡㴠✠潮敮㬧 †††††瘠牡挠楤⁶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨楤❶㬩 †††††挠楤瑳汹‽眢摩桴㌺〰硰活牡楧㩮〱硰愠瑵㭯㬢 †††††挠楤灡数摮桃汩⡤攠⤠††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††素 †††攠獬晩 椡䉳潬敫䉤䑹浯楡⡮氠捯瑡潩牨晥⤠⤠ †††笠 †††††瘠牡椠橮⁆‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††††湩䙪献祴敬戮牯敤‽〧㬧 †††††椠橮⹆瑳汹慭杲湩㴠〠††††††湩䙪献祴敬搮獩汰祡㴠✠汢捯❫††††††湩䙪献祴敬挮獳汆慯⁴‽渧湯❥††††††湩䙪献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††††椠橮⹆瑳汹癯牥汦睯㴠✠楨摤湥㬧 †††††椠橮⹆瑳汹慰摤湩‽㬰 †††††椠橮⹆瑳汹楷瑤‽㌧〰硰㬧 †††††椠橮⹆牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬ †††††椠⡦戠☠… 椡味敲汬硩簠⁼ 祴数景椠味敲汬硩㴠‽產摮晥湩摥• ⼯䄠汬漠桴牥琠楲潰牰灯ੳ††††††††††††††慶摣癩㴠搠捯浵湥牣慥整汅浥湥⡴搧癩⤧††††††††摣癩献祴敬㴠∠楷瑤㩨〳瀰㭸慭杲湩ㄺ瀰⁸畡潴∻††††††††摣癩愮灰湥䍤楨摬 湩䙪⤠††††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††††素ਠ†††††⡽搠捯浵湥獩牔汥楬⁸⤩㰊猯牣灩㹴ਊ搼癩椠㵤琢形潣瑮楡敮≲猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥戭瑯潴㩭瀱⁸潳楬㌣㌹㌹㬹瀠獯瑩潩㩮敲慬楴敶※湩敤㩸㤹㤹㤹㤹ℹ浩潰瑲湡≴ਾℼⴭ潦浲渠浡㵥猢慥捲≨漠卮扵業㵴爢瑥牵敳牡档瑩⤨•摩✽敨摡牥獟慥捲❨㸠㰊湩異⁴祴数∽整瑸•汰捡桥汯敤㵲匢慥捲≨猠穩㵥〳渠浡㵥猢慥捲㉨•慶畬㵥∢ਾ椼灮瑵琠灹㵥戢瑵潴≮瘠污敵∽潇∡漠䍮楬正∽敳牡档瑩⤨㸢㰊是牯㹭㰊瑳汹㹥昊牯⍭敨摡牥獟慥捲††楷瑤㩨㤠㘱硰††慭杲湩›‰畡潴㠠硰††潰楳楴湯›敲慬楴敶ਊ潦浲栣慥敤彲敳牡档椠灮瑵笠 †栠楥桧㩴㐠瀰㭸 †映湯楳敺›㐱硰††楬敮栭楥桧㩴㐠瀰㭸 †瀠摡楤杮›‰瀸㭸 †戠硯猭穩湩㩧戠牯敤潢㭸 †戠捡杫潲湵㩤⌠㑆㉆㥅††潢摲牥›瀱⁸潳楬䈣䉂䈸㬸 †琠慲獮瑩潩㩮戠捡杫潲湵ⵤ潣潬〳洰慥敳漭瑵ਬ††††††††潣潬〳洰慥敳昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢笠 †眠摩桴›〱┰潦浲栣慥敤彲敳牡档椠灮瑵瑛灹㵥琢硥≴㩝潦畣††潢摲牥挭汯牯›䄣䐲㔰㬴 †戠捡杫潲湵ⵤ潣潬㩲⌠晦㭦 †戠硯猭慨潤㩷〠〠硰ㄠ瀲⁸㐭硰⌠㉁い㐵ਊ昊牯⍭敨摡牥獟慥捲湩異孴祴数∽畢瑴湯崢笠 †瀠獯瑩潩㩮愠獢汯瑵㭥 †琠灯›瀱㭸 †爠杩瑨›瀱㭸 †漠慰楣祴›㬱 †戠捡杫潲湵㩤⌠䙄䍄䙃††潣潬㩲⌠㘴㜳㐳††楷瑤㩨ㄠ㔲硰††畣獲牯›潰湩整㭲 †栠楥桧㩴㌠瀸㭸 †戠牯敤㩲渠湯㭥紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮㩝潨敶Ⱳ昊牯⍭敨摡牥獟慥捲湩異孴祴数✽畢瑴湯崧栺癯牥笠 †戠捡杫潲湵ⵤ潣潬㩲⌠㕁䕃㘵††潣潬㩲⌠晦㭦紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮⁝††慢正牧畯摮挭汯牯›㔣䄲䑅㭆 †挠汯牯›昣晦㰊猯祴敬ਾ㰊捳楲瑰ਾ畦据楴湯猠慥捲楨⡴笩 †ਠ††⼯搠瑥牥業敮攠癮物湯敭瑮ਠ††慶敳牡档敟癮ਠ††晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢摰∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ瀮祬潣潣⽭⽡㬧 †素攠獬晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢慱∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ焮祬潣潣⽭⽡㬧 †素攠獬†††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ氮捹獯挮浯愯✯††瘊牡猠慥捲彨整浲㴠攠据摯啥䥒潃灭湯湥⡴潤畣敭瑮献慥捲敳牡档⸲慶畬⥥瘊牡猠慥捲彨牵‽敳牡档敟癮猫慥捲彨整浲楷摮睯漮数⡮敳牡档畟汲㬩ਊ敲畴湲映污敳紊㰊猯牣灩㸭㰊瑳汹㹥 †⸠摡敃瑮牥汃獡筳慭杲湩〺愠瑵絯㰊猯祴敬ਾ搼癩椠㵤琢形摡•汣獡㵳愢䍤湥整䍲慬獳•瑳汹㵥搢獩汰祡戺潬正椡灭牯慴瑮※癯牥汦睯栺摩敤㭮眠摩桴㤺㘱硰∻ਾ愼栠敲㵦栢瑴㩰⼯摡牴捡業楮瑳牥慩㕬挮浯振楬正敮⽷愿㘽㜳㤳∴琠瑩敬∽畢汩潹牵漠湷眠扥楳整愠⁴牔灩摯挮浯•瑳汹㵥昢潬瑡氺晥㭴眠摩桴ㄺ㘸硰※潢摲牥〺㸢㰊浩牳㵣栢瑴㩰⼯祬氮杹潣⽭祬琯印瑩⽥浩条獥是敲䅥㉤樮杰•污㵴䴢歡潹牵漠湷映敲敷獢瑩湯吠楲潰潣≭猠祴敬∽潢摲牥〺※楤灳慬㩹汢捯≫⼠ਾ⼼㹡ਠ㰊楤⁶摩∽摡损湯慴湩牥•瑳汹㵥搢獩汰祡戺潬正椡灭牯慴瑮※汦慯㩴敬瑦※楷瑤㩨㈷瀸⁸㸢㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰㸢椊琨灹潥祬潣彳摡℠㴽∠湵敤楦敮≤☠…氢慥敤扲慯摲•湩氠捹獯慟⥤笠 搠捯浵湥牷瑩⡥祬潣彳摡❛敬摡牥潢牡❤⥝⼼捳楲瑰ਾ⼼楤㹶㰊搯癩ਾ⼼楤㹶㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰㸢椊琨灹潥祬潣彳摡℠㴽∠湵敤楦敮≤☠…猢楬敤≲椠祬潣彳摡 †潤畣敭瑮眮楲整氨捹獯慟孤猧楬敤❲⥝⼼捳楲瑰‾ℼⴭ愠摤摥㜠㈯′ⴭਾ搼癩椠㵤䘢潯整䅲≤猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥琭灯ㄺ硰猠汯摩⌠㤳㤳㤳※汣慥㩲潢桴※楤灳慬㩹潮敮※楷瑤㩨〱┰椡灭牯慴瑮※潰楳楴湯爺汥瑡癩㭥稠椭摮硥㤺㤹㤹ℹ浩潰瑲湡㭴栠楥桧㩴〹硰椡灭牯慴瑮㸢ਠ搼癩挠慬獳∽摡敃瑮牥汃獡≳猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴漠敶晲潬㩷楨摤湥※楷瑤㩨ㄹ瀶㭸㸢㰊牨晥∽瑨灴⼺愯瑤慲正洮湩獩整楲污⸵潣⽭汣捩湫睥㼯㵡㌶㌷㐹•楴汴㵥戢極摬礠畯睯敷獢瑩瑡吠楲潰潣≭猠祴敬∽汦慯㩴敬瑦※楤灳慬㩹汢捯㭫眠摩桴ㄺ㘸硰※潢摲牥〺㸢㰊浩牳㵣栢瑴㩰⼯祬氮杹潣⽭祬琯印瑩⽥浩条獥是敲䅥㉤樮杰•污㵴䴢歡潹牵漠湷映敲敷獢瑩湯吠楲潰潣≭猠祴敬∽潢摲牥〺※楤灳慬㩹汢捯㭫∠⼠ਾ⼼㹡ਠ搼癩椠㵤昢潯整䅲彤潣瑮楡敮≲猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴映潬瑡氺晥㭴眠摩桴㜺㠲硰㸢㰊晩慲敭椠㵤氢捹獯潆瑯牥摁䙩慲敭•瑳汹㵥戢牯敤㩲㬰搠獩汰祡戺潬正※汦慯㩴敬瑦※敨杩瑨㤺瀶㭸漠敶晲潬㩷楨摤湥※慰摤湩㩧㬰眠摩桴㜺〵硰㸢⼼晩慲敭ਾ⼼楤㹶㰊搯癩ਾ⼼楤㹶ਊ