Bellarmine · De Controversiis · On the Church Triumphant, Book III: On Churches, Vows, Pilgrimages and Feasts
Chapter 1: Preface; On the Errors concerning Churches
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Preface to Book III
Although the following questions, on churches, vows, pilgrimages, feasts and vigils, which are kept in honour of God and of the saints, can belong not only to this place but also to many others, it has yet seemed good to dispute them wholly in this place; both because the disputations are so joined that they cannot easily be separated from one another, and also because what is not proper to this place can be sought from here when an opportunity of disputing that matter is given elsewhere. I except, however, vows, of which there is only a very brief discussion in this place, because the matter has been treated elsewhere.
To begin, then, with churches, there will be seven parts of this disputation. First we will explain what heresies there have been on this matter; second, whether churches are to be built; third, in what form; fourth, for what ends; fifth, on the consecration and dedication of churches; sixth, on their adornment; seventh, on the things which are blessed in churches, as water, oil, candles, palms and so on.
Chapter 1. On the Errors concerning Churches
The enemies of the churches of God have been of two kinds. One of those who overthrew the churches themselves, not out of hatred of churches, but out of hatred of a nation or a religion. The other of those who hated the churches themselves, or something of theirs, as an evil. Of the first kind were Nabuchodonosor, Antiochus, Pompey, Cassius and Titus, who either burned or profaned the temple of Solomon, not out of hatred of the temple, but of the nation. See 4 Kings, the last chapter; 1 Machabees 1; Josephus, book 14 of the Antiquities, and book 7 of the Jewish War; Cornelius Tacitus, book [21?]; and Augustine, book 18 of the City of God, chapter 45.
Diocletian ordered all the churches of the Christians to be levelled to the ground, not out of hatred of churches, but of the Christian religion; Eusebius, book 8 of the History, chapter 2. Jerome writes, in the letter to Riparius, that Julian wished to do the same.
The Arians too and the Donatists profaned and despoiled the churches of the Catholics, not out of hatred of the church, but of religion. See Athanasius in the Apology for his Flight, Theodoret, book 4 of the History, chapters 19 and 20, and Optatus, book 6 against Parmenian.
To the other kind belong in the first place the Manichees. For Faustus, in Augustine, book 20, chapters 3 and 4, objects to the Catholics that they had churches and altars after the manner of the Gentiles and Jews. Following the Manichees, the Messalians cursed all churches and altars, and would pray to God only in their own houses, as Damascene reports in the book On a Hundred Heresies. At almost the same time Eustathius detested all churches, and especially those of the martyrs, on the witness of Socrates, book 2 of the History, chapter 33, and would have meetings held in private houses.
The Petrobrusians destroyed churches and laughed at the new buildings of churches; the author is Peter of Cluny, in the letter against the Petrobrusians, and the author of the Life of blessed Bernard, book 3, chapter 5. The Albigensians afterwards taught the same, as Bernard of Luxemburg reports in the Catalogue. The Waldenses taught the same, in Claude de Seyssel, in the book against the Waldenses, chapter [?]; the same the Wycliffites, in Thomas Waldensis, volume 3, titles [11?] and 22; the same the Taborites, in Aeneas Sylvius, On the Origin of the Bohemians, chapter 35; the same the Transylvanian Anabaptists, in the Antitheses of the True Christ and the False, published at Alba Julia in the year [1568?].
Further, the Lutherans and Calvinists admit churches, but only for preaching and administering the sacraments. But they find fault that churches are made for praying, that they are made in honour of the saints, that they are consecrated with a fixed rite, that they are adorned at great cost. For the Magdeburgers, Century 4, chapter 6, column 407 and following, say many things against the rites of consecrating churches; and in the preface to Century 6 they find fault with the Catholics, who build churches at huge cost, and those in honour of the martyrs.
John Calvin, in the preface to the Institutes, finds fault with the adornment of churches with gold, silver, silk, precious stones and so on; and in book 1, chapter 11, section 13, he would have the only adornments of churches be preaching and the sacraments; and in book 3, chapter 20, section 30, he says that churches indeed ought to be built for pouring out common prayers, but that it is not to be thought that there is any holiness in a church. Where he shows openly that private prayers are in no way made better in a church than elsewhere.
Chapter 2. Whether Churches Are to Be Built
Those who will not have churches built at all can bring nothing for themselves but those Scriptures which say that God does not dwell in places made by hands; as Matthew 5, “Heaven is the throne of God, and earth his footstool”; and Acts 7, “But the most High dwelleth not in houses made by hands”; and Acts 17, “Neither is he served with men's hands,” nor dwells in temples made with hands. For from here the Manichees (as Augustine testifies, in the book against Adimantus, chapter [10?]) proved that the God of the Old Testament, who had ordered a tabernacle and a temple to be built for him, was not the true God but an evil principle, and fought with the God of the New Testament. But they are most elegantly refuted by Augustine in the same place. For the Manichees said that the God of the Old Testament wished for temples and the God of the New Testament did not.
But on the contrary we read in the Old Testament, Isaias 66, God saying, “Heaven is my throne, and the earth my footstool: what is this house which you will build to me?” And on the contrary in the New Testament, John 2, Christ saying of the temple made with hands: “Take these things hence, and make not the house of my Father a house of traffic.” And Matthew 21: “My house shall be called the house of prayer.” One and the same God, then, in both Testaments, approves churches in which he is adored, and does not approve temples in which he is thought to be shut up, as the idols, that is, the gods of the heathens, were truly held in the temples, and could not go out from there unless those who had fixed them to the walls wished to take them down and carry them off. But more of this in chapter 4.
Chapter 3. On the Form
Of the form of the churches of the Christians there is no reason for us to say much, since very ancient churches are still to be seen. Yet two things are to be noted. One, that after the likeness of the temple of Solomon, in which there was the court, the holy place and the holy of holies, almost all churches had three parts. First, the porch before the entrance into the church, which place the Greeks call pronaos, and ours the vestibule, where the penitents stayed. Then there was the naos, that is, the church, or nave. Lastly the bēma, or hierateion, that is, the sacristy, or sanctuary, or adyta, which was the inner part of the church, where the altar was, and which was divided from the rest of the church by steps, rails and veils or hangings; and none went in there but the priests with their ministering clerics.
Besides these parts of the church there was also a little house joined to the church, which was called the salutatory, where the bishop sat when he was preparing himself to celebrate. See Eusebius, book 3 of the Life of Constantine, where he describes the church which Constantine built at Jerusalem at the holy sepulchre; likewise Theodoret, book 4 of the History, chapter 20, where he mentions the sanctuary, separated from the rest of the church by hangings, into which Basil brought the Emperor Valens; and in book 5, chapter 17, where he mentions both the sanctuary and the salutatory. See also Jerome in the letter on the death of Nepotian, Augustine, book 22 of the City of God, chapter 8, at the end, and Walafrid Strabo in the book On Church Matters, chapters 4 and 6.
The other thing is that the churches of the Christians were for the most part turned to the east, and had four sides, by which they looked to the four parts of the world; except some which were placed otherwise for the convenience of the site. This is certain partly from experience, partly also from the testimonies of the ancients. For Tertullian, in the book against the Valentinians, not far from the beginning, says that the churches of the Christians were wont to love the east. Walafrid Strabo, in the book On Church Matters, chapter 4, says that the greater part of churches are built so that those who pray in them look to the east; Paulinus the same, letter 12.
The same is testified by Justin, question 118; Epiphanius, heresy 19, which is of the Essenes; Origen, homily 5 on Numbers; Basil in the book On the Holy Spirit, chapter 27; Gregory of Nyssa, oration 5 on the Lord's Prayer; Augustine, book 2 On the Lord's Sermon on the Mount, chapter 5; Germanus in the book On the Contemplation of Sacred Things; John Damascene, book 4 On the Faith, chapter 13; and all those ancients who write that it is an apostolic tradition that we pray turned to the east. For this is fitting to be kept especially in the solemn prayers which are poured out in churches.
And the reasons of this ceremony are five. The first, because paradise was in the east, Genesis 2, according to the version of the Seventy. For where the Vulgate edition has, “The Lord God had planted a paradise of pleasure from the beginning,” the Greek has ephyteusen paradeison en Edem kata anatolas; and surely the Hebrew word miqqedem could rightly be turned in either way, for it signifies both “before” and “the east,” which is the front part of the world. Hence too our Interpreter in Genesis 4 turns the same word “at the east side.” We pray, then, turned to the east, because we profess that we are pilgrims, and sigh for our fatherland, from which we were cast out; so Gregory of Nyssa.
The second reason is that from the east the heaven rises and begins to move, and so that part of the whole bodily world is the most excellent. And we turn our bodily face, when praying, to the most excellent body, both because, as Justin says, the better things are always to be given to God, and also that we may be warned to turn the spiritual face of the soul to the most excellent spirit, who is God; so blessed Augustine.
The third reason is that Christ, to whom we pray, is the light of the world, John 8, and “the Orient is his name,” Zacharias 6. That we may signify, then, that in prayer we are enlightened by Christ the sun of justice, as those are lit by the bodily sun who look to the east, therefore we use this ceremony; so Walafrid.
The fourth reason is that the Lord himself, dying on the cross, looked to the west; we pray to the east, that we may as it were look into the face of the Crucified. And because he ascended into the heaven of heavens to the east, Psalm 67, we turn to the east, that we may as it were escort him ascending with vows and prayers. And lastly because he is believed to be coming to judgement from the east, Matthew 24, “For as lightning cometh out of the east, and appeareth even into the west: so shall the coming of the Son of man be,” we pray to the east, as it were awaiting the Judge who is to come; so Damascene.
We can add a fifth reason: that the Jews prayed, and pray, to the west, as is plain from Exodus [26?], where it is said that the door of the tabernacle was turned to the east; and Ezechiel 8, where it is said: “Behold at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men having their backs towards the temple of the Lord, and their faces to the east: and they adored towards the rising of the sun.” Scripture rebukes certain men who, against the rite of their time, adored toward the east. We then look to the east, while the Jews look to the west, to signify that the letter which kills is theirs, but ours the spirit which gives life; and that the veil lies over their heart, while we, turned to the Lord, have put the veil away. [The top of page 517 is merged across columns in the scan; this paragraph is rendered from what reads.]
Show the Latin (Vives edition, OCR)
Elsi seqiicnlcs quacslioiics dc lcmpliis, volis ,
pcregrinalionibns, fcslis cl vigiliis, quac (lunt in
honorcm Doi cl saiiclornm, non solum ad hunc lo-
oum, sed cJiam ad mulla alia pcrlinero possunl ,
visum cst tamen lioc loco cas inlcgre dispularo ;
lum quia dispulalioncs ila coDJunclac sunt, ut non
facile inter sc disjungi possint ; tum cliara, quia
id, quod non cst proprium hujus loci , hinc pcli
polcrit, cum alibi opporlunitas de ca re dispulandi
dabitur. Excipio tamcn Tota. de quibus hoc loco
non nisi brcvisslme disscrilur, quia jam alilii rcs
Iraolala csl.
Ut igilur a tcmplis ordiamur, scptcni crunl par-
les hujus disj)ulalionis. Primum enim cxplicabi-
mus, (,uac fuermt haeres de hac re. 11. An sinl
templa erigcnda. III. Qua forma. IV.Quosob fines.
V. Dc consccratione tcmplorum ct dedicaliono. VI.
De ornatu eorundem. Vll. Dc iis, quae in lcmpli.s
benedicuntur, ul aqua, oleo. ccreis, palmis etc.
i
I.IIIKIt TIMtTIIS
C A I» r T I» I! I M r M
l)i! crvoi i/nts circd lcinpln.
Ouo piMKM";! Iiosliiini linhtKM-iinl Doi I(mii|)I;i. l-
mim (Miruiii, (lui \k\ ips;» lciiipl;i ovoilol);iiil; iioii o-
(lio loniploniin^scd odio j:;onlis,nul reli^iouis.Aliucl
^oriiin, (iiii liMiiphi i|)s;i. vol ooruiii oli(]ui(l 0(lcr;int
l;ini(|u;nn tn;iluni. rriini ^^'cncris rticrunt i^^ilniolio-
(lonosor, Anlioolius, l'oinpojiis, C;issius. 'riliis, (iin
teinpluin S;ilotnonis vol inooiKlcrunl, vcl prol'iin;i-
ruiil. noii odio tonipli, scd t}:onlis. \idc K. Ilo^'. iilt.
1. 3I;ioliiil);K;or. 10. .losopliiiin iih. 14. ;uUi(iuit;ilis,
ollib. 7. d(i bello judaioo. (lornolium Tacittiin lib.
21. ol Auimslinuin lib. 18. do €ivit. Dei cnp. 4.'».
Clnisli;inortitn ccolcsias Dioclcliantis jussil o-
mncs solo ao(|uari, non odio lomploruin, scd rcli-
{iionis cbrisli;in;ie. Euscbius lib. 8. bist. cap. 2.1-
doni facero voluissc .kilianuin scribit llierouymus
cpistola ad Ripariuin.
Ariani qnotiue et Donalislae lempla catholico-
ruin profanabanl et spoliabant , non odio teinpli ,
sed rcligionis. Vido Albanasiuin in apologia pro
iuga sua; el Tbcodoretum lib. 4. bisl. cap. 19. et
20. et Optalum lib. (». conlra Parinen.
Ad aliud gcnus pertinent in primis Manichaei;
nam Faustus apud Augustinum lib. 20. cap. 3. et
4. objicit catholicis, quod haberent templa, et alta-
ria more Gentium et Judaeorum, Manichaeos sc-
quuli Messali;ini lempla omnia el altaria execraban-
tur,et solum in suis doraibus orare volebantDeum,
iit Damascenus rolert lib. de centuin haercsibus.
Eodcm fcre tempore Eustatbius templa omnia. et
praecipue martyrum delestabatur,tcste Socrate lib.
2. bislor. cap. 3.3. ct in privalis doraibus conventi-
cula lieri volebat.
Petrobrusiani templa dcstruebant.novasque tem-
plorum fabricas irri(Jebant. Auctor Cluniacensis in
epistola contra Pctrobrusianos. cl auclor vitae bea-
ti Bernardi lib. 3. cap. o. Idem docuerunt postea
Albigenses, ut nernardus Lutzemburgensis in ca-
talogo refcrl. Idcm docuerunt Waldenscs apud
llELlAnillA! V'j1. U.
Clau.lium Canssordinm lib.cnnlra Waldenscs, cnp.
(Kidoiii Wiclefistac ;ipud Tliomam \Valdcn.scm,loni.
3, tit. n. et 22. idoin Taborilac ;ipiid Acneam Syl-
vium do origiiie lldiMnortini. cap. 3.'>. Idom Ana-
b.iptislac Transylv;ini in aiililhcsibus Clinsli vcri ,
ct<;iirisli falsi, cdilis Albae Juliac aiino lotiS.
Porro i-ulberani el Calvinislae admillunt tcmpla,
sod soliim ad concioiKKidum et saoramcn(;i iiiini-
slrauda.Uoi^rcbcuduiit autcm quod liaut tcmj^la ad
orandum, quod in honorem sanctorum, qiiod con-
socrcnlur cerlo ritii. quod magnis sumplibus or-
nenlur. rSam Magdeburgenses Cent. 4. cap. 0. col.
407. etscquenlibus, multa dicunt contra riluscon-
secrandi Ecclesias, et in praefatione Ccnt. 6. re-
prehendunt catholicos, qui ingentibus sumplibus
fabriccnt ccclcsias, easque in martyrum honorcra.
Joanncs Calvinus praefat. Instil. reprehendit
ornattim tcmplorum cx auro. argento, serico, lapi-
dibus prctiosis elc. et lib. 1. cap. 11. § 13. orna-
mcnta templorum solum esse vellet concionem, et
sacramenta. et lib. 3. cap. 20. § 30. dicit, templa
quidem erigi debere ad communes preccs fundcn-
das, sed non esse putandura ullam inesse templo
sanctitalem. L'bi aperte indicat.privatas preces non
iicri ullo modo melius in templo, quam alibi.
CAPUT II.
An templa sint erigenda.
Qui tcmpla simpliciter erigi nolunt, nihil pro
se aflerre possunt.nisi Scripturas illa3,quae Deura
dicunt non habitare in locis manufactis, ut Mal-
thaei 5. Coelum Deiscdes cst.terra autem scabel-
htmpedum ejus. Et .4ctor. 7. Sed excelsus non
in manufactis templis liabitat. Et Actor. 17. .Tec
in manufactis tGmplis habitat, aut manibus hu'
6(»
51S
DE CULiU SANCTOUUM
manis colilur. Ilinc eniin Miinicliaei ( nl lcslalnr
Augusliiius lib. conlra Aiiiniantuni cap. 10. ) pio-
babanl Denni Tcslaincnli vclcrls, qm jusseral sibi
aedilicari tabcrnaculuni cl lcinphiin, non cssc vc-
ruin Deuni, sed maluin principium, cl pugnare
oiuu Dco Teslaincnli novi, Scd rcrellunlur elcgan-
lissime ibidcm ab Auguslino; nam Manicbaci dice-
banl, Deum Teslamenli vclcris voluisse lcmpia:
Deum Icslamenli novi non voluisse.
Al e contrario legimus in Tcslamcnlo vcleri, I-
saiae (»0. diccnlem Dcum, CocJum 7nilii sedes est,
lerra aulem scabeUwn pedum meorum, et quam
domum acdificabiiis milii?Ei conlra in lcslamen-
lo novo, Joan. 2. (licentcm Cln'istum dc lcniplo
mannlaclo: Auferte isla hinc, el nolite facere do-
mum Patris mei dumum negotialionis. Et Maltli.
21. Domus mea,domus oralionis vocabilur. Deus
igilur unns, el idem in nlroque Teslainenlo ap-
probat lcmpla, in quibus adorclur, ct non appro-
bal tcmpla, quibns pulclur includi: quomodo ido-
la, »dcbl, Dii gcnlium verc in lemplis conlincban-
lur, nec iudc polerant exire, nisi qni eos allixc-
ranl pariclibus, inde detraherc, et asporlare vel-
lcnl. Sed dc lioc plura in cap. 4.
C A P U T III.
De forma.
De forma ecclesiarum Chrislianorum non csl
quod mnlla dicamus, cum adliucanliquissimae cc-
clesiae visanlur. Duo tainen nolanda sunt. Unum
ad simihludincm templi Salomonis, in quo erat a-
Irium, sancla, ct sancla sanclorum, ccclesias ferc
omnes babuisse ircs parlcs. Priino porticns anle
ingressuin in tcm.plutn , qucm locum Gracci -p4-
vaov, noslri vesiibulum dicunl: ubi mancbanlpoe-
nilenles. Dcinde erat vdi?, idcst, tcmplnm, sive
navis. Uitiino ^v^ixa, sive icpd-sicv, hoc est, sacra-
riuin, sive sanctuarium, sive adyta, quae eratpars
interior lempli, ubi eral altare, quacquc divisa
erat a rehquo templo gradibus, cancellis ct vclis.
sive aulacis: neciue eo penclrabanl alii, (juam sa-
ccrdoles cum suis miiuslris clcricis.
Praclcr has lempli partcs crat cliani domuncula
annexa lemplo,quac dicebaluraedicula sahitatoiia,
ubi sedebat episcopus, cnm se pararet ad sacra
facienda. Yide Eusebium lib. .3. (le vila Constanli-
ni, ubi describit tcmplum, quod llicrosolymis ad
sanctuu^ sepulchrum Constantinus exslruxit: ilera
Theodoretum hb. i. histor. cap. 20. nbi mcminit
sacrarii, aulacis scparati a rchquo templo, quo in-
Iroduxit Basilius Vaicntem imi)cralorcni: ila lib.i"».
cap. 17. ubi mcminil lain sacrarii,quam aediculae
sahilaloriac. Vide cliaui Ilicroiiymum in epislola
de obitu Ncpoliani, Augustinum lib. 22. de Civil.
Dei cap. 8. in hne, ct Walfridum Strabonem lib.
de rcbus ccclesiaslicis cap. 4. et 0.
Altcrum csl ecclcsias Cliristiauorum, ul plnri-
mum ad orientem convcrsas fuisse, cl quatuor la-
tera habuisse, ciuibus quatuor mundi parlcs aspi-
ccrcnt, exccptis (piibusdam, quae propter loci
commodilalem aliter couslilulae snnt. Id parliin
cxpericnlia conslat: parlim eliam lestimoniis vclc-
rum. Nain Tcrtulliaiius lib, conlra Valcnliniaiios
non procul ab initio,dicit. ecclcsias Cliristianorum
oricnlein amare solitas. Walfridns Strabo lib. de
rcbus ccclcsiaslicis cap. 4. dicit. majorem parlcm
ecclcsiarum ila fabricari. ul qui iii cis orant, ori-
enlem respiciant: idcm Pauliniis epist. 12.
Idem teslantur Justiuns quacst. 118. Epiphaui-
us iiacrcsi 19. qnae est Esscnorum; Origcncs ho-
mil, ,), in Numer. Basilius lib. dc Spiritu sancto
cap. 27. Grcgorins nysscnns orat. 5, de oratione
dominica; Augnslinus lib, 2. dc scrin, Dnmini in
monte c. o, Gcrmanus in iib, dc thcoria rcruni sa-
crarum, Joannes damascenus lib. 4. de fide cap.
13. ct oraucs illi vclcres, qui scribunt apostolicam
csse traditionera, nt orenms convcrsi ad orica-
tcnuid cnim praecipue servari par csl insolemni-
bus precibus, quae fundunlur in tcmplis.
liationes autcin hujus caeremoniae sunt quin-
que. Prima, quia ad oricntcm erat paradisus, Gc-
ncs. 2. sccundum versionem LXX. nbi cnim habet
vulgata editio: Plantaverat Deus paradisnm a
principio, gracca liabet , E^cuisucsv rapdoiicrsv
ivosv xaia dvaioXdc, ct certe vcrbum hcbiacum
n*li?Q utroque modo recte vcrti potuit: signifi-
caiil cnim anle cl o?'icn/e?n, quac esl pars mundi
antcrior. Unde cliam nostcr Interprcs, Gcncs. 4.
verlit idem nomen,ad oricnlalem plagam. Oramus
igitur convcrsi ad oricnlcm, quia profitcmur nos
pcregrinos, et ad patriam nostram, unde ejccti
sumus, suspiramus: ita Gregorius nyssenus.
Secundu ratio csl,quia ab oriente coclum surgc-
rc el movcri incipit, cslque proplerca pars illa to-
tius mnndi corporalis excellentissima, Ideo autem
orantcs converlimus facicm corporalcm ad corpus
exccllcntissimum, tum, ul ail Juslinns, quia Deo
sunt danda scmper meliora, tum eliara, ut admo-
neamur convci tere facicm spirilualcm animae ad
spirilnm excellentissimum,qul csl Deus: ila b, Au-
guslinus.
Tertia ratio est, quia Christus, quem oramiis,
cst lux mundi, Joan, 8, El vir oriens nomen ejus,
Zachar. G. Ul igitur significemus. nos in oratione
illustrari a Christo sole jusliliae, sicut illuslrantur
a sole corporeo, qiii ad oricnlem respiciunt, ideo
hac caercmonia ntimur: ita Walfridtis.
Quarta ratio esl: quia Dominus ipse moriens in
cruce, occidenlera respiciebal, nos ad orientem o-
ramus, ut quasi in faciera crucifixi inlueamur: ct
quia ipse ascendil in coelum coelorum ad orien-
iem, psalm. 07. nos ad orientem converlimur, ut
quasi eum ascendentem volis, ac precibus dcdu-
carans. Ac demum quia ipse ab orieule vcnturus
crcditur ad jndicium, Matlh. 24. Sicul fulgur exit
ab oriente, et paret usque in occidentem, ita e-
rit advenlus filii liominis: nos ad orientcm preca-
mur, quasi venturum judicera exspcctantcs: ita
Daniascenus.
Possuraus addere quinlam rationcm,qiiia Judae
orabanl, el orant ad occidcnlem, iit patcl Exod
20, ubi dicilur: Ostium tabernaculi ad orienlem
rcrsMTO /wisse, cl Ezcchiclis 8. ubi dicitiir: Ecce
in oslio templi Domini inler vestibulum et altare
i.ii:i;ii ii;iriitN
.tifi
iiuiisi viiiinli (luiinnti' iin, liitrmi linln-ntfn coH'
Ira lciiipliiin liiniiiiti, «•/ /imics itil tirtrnlfin, <'/<«•
iliiiiiliiinl iid iirliiiii xnlis, llc|in'linnlil cumi Sfn-
|iliir.i t|ii(iMlaiii, <|iii «-(iiilrii riliiiii i'|(is li*iii|tiiriH ii-
iliiniliiiiil .1(1 iiritMiliMii. i\os i^iliir inl orn iilnin n;-
s|)irjiiiii-. tliiiii .linliMM ri<s|)l('iiiiii iiil (iciMtliMili 111. iil
M^iiilirriiiiiN, ('(Hiiiii rs><i' lilri.itii (it't'ii|riili'iii, ini-
slniiii iiiilciii s|)inliiiii viviilciiiiUMii: rl vt^liiiiicn ihI
liiic iiiiiiitMi' Mipcr cor cuniiii, tnis iiiilciii coiivcr-
Mis iiil l>iiiiiiiiiiiii (h^poMiisso vi3l.iiiicn.