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rausule · 9 months

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Die sifilis

En die seestrate, en die Alpe omring, En die twee-horing Ryn: Hoeveel ander, wat die wye bevrore kus van Arctos hou. Op geen ander tyd, Brood, fenfifts, en almal wat wye Egipte oes, en die vrugbare Nyl Arva, die palm-draende bome van die Idumes sny. Dat wanneer hulle 'n fiksie het, dit wil sê, as die Trincipium dieper gly, en die orde van dinge is meer verborge,

(Laat ek my nie misgis nie) en dit is ernstiger, en van groter oorsprong. Van elke begin af op die aarde en alles wat daarbo is, en in die groot see, bring die natuur voort in die winde, inderdaad, hulle kom almal nie toevallig bymekaar nie, ook nie deur dieselfde wette nie. , en ek weet nie sekere tye of plekke, wat 'n meer gewelddadige opkoms het, en vergesogte beginsels: en sommige

deur

Hulle breek uit

Sifilis

Atque freta, atque Alpes cingunt, Rhenufque bicornis : Quam reliqui, quos lata tenet gelida ora fub Arcto. Tempore non alio, Pani, fenfiftis, & omnes Qui latam Ægyptum metitis, foecundaque Nilo Arva, palmifera fylvas tondetis Idumes. Que quum fic habeant fefe, nempe altius ifti Trincipium labi, rerumque latent ordo,

(Ni fallor) graviorque fubeft, & major origo. Principio quaque in terris, quæque athere in alt, Atque mari in magno Natura educit in auras, Cuncta quidem nec forte una,nec legibus iifdem Proveniunt: fed enim, quorum primordia constant E paucis, crebro ac paffim pars rapparent creantur: , & non nifi certis Temporibufve, locifve, quibus violentior ortus, Et longe fita principia: ac nonnulla priufquam

Sifilis

Hy vergewe haar. Miskien moet jy dink dat as gevolg van handel so 'n plaag genader is en na ons toe vervoer is, dat dit in die begin klein was, pofcia stadig kragte neem, en kos sal versprei word deur elke land? Hoe warm gebeur dit, dat 'n vonk in stoppels val aan die rand van 'n lig, Wat 'n paftor verwaarloos het, het dit in die veld gelos, Tappig daarvoor, en soos een wat laat is, Blare: maar tofto, want bietjie vir bietjie Invloei krag het gegroei, hier is sy, En oorwinnaar, en meffi, en velde, en die nabygeleë hout brand, en gooi vlamme na buite. Skree die bofco-bladklanke

Van Jupiter, en die velde, en die lug skyn rondom. Maar as die voedsel wat aangebied word geloof verdien,

Julle moet dit nie bevestig nie, en dit is beslis nie, dat julle glo dat so 'n vreemde plaag vir ons oorkant die see gevoer sal word nie: aangesien ons vantevore kan aantoon dat baie Sonder enige kontak, selfs vanself, Hulle het die kwaad gebring, en het dit die eerste probeer: 'n storie sou ook nie na soveel lande gaan nie, en soveel as wat ek sou kon, en in so 'n kort tyd. Kyk na die volke van Lazio, dit is diegene wie van die fees die kruidagtige weivelde, en die woude van Auphonia, en wat in die Japigia-strande die platteland bewerk: aangebied waar

Difcorre die Tebro, en waar vergesel

Eridanus centum fluviis comitatus in aquor Centum urbes rigat, & placidis interfluit undis: Is daar 'n mens wat tydelik peftis in omnes Saviit is? ut fortem pariter tranfegimus unam? Quin etiam externos eadem per tempora primum Excepiffe ferunt: nec eam cognovit Ibera Gens prius, ignotum qua fcindere puppibus aquor Aufa fuit, quam quos disterminat alta Tyrene,

Die sifilis

Nie so om gekritiseer te word nie; en dit is beslis nie regverdig om te glo nie, Effe, 'n vreemde land vir ons, en 'n besmetting wat deur waters begrens word, aangesien ons die eerste is wat baie mense aanval, en die eerste is om hierdie ipfa van niemand weg te neem nie. Boonop kan net een vrou in 'n kort tydperk die besmetting van die wêreld oorkom.

Afpice deur die mense van Latium, en elkeen van hulle aanbid die heilige Pafcua, en die Aufonios, en die mond van die Japygis, die Arva;

AA QA

Eridanus

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Die laaste bladsy van die hoofstuk

Vir

Erumpants

#Die sifilis #afrikaans #south africa #seestrate #misgis #habeant #Jupiter

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perfidalvpvla · 11 months

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DEIN DEI (CLEMENTIAM/MISERICORDIAM) (PRO TE/TIBI) HABEANT NAMQVE EGO NIHIL AD DANDVM HABEO

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lamilanomagazine · 1 year

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Roma, una missione speciale per una poliziotta Befana in occasione dell’Epifania 2023

Roma, una missione speciale per una poliziotta Befana in occasione dell’Epifania 2023. La befana e' arrivata a bordo di una volante, accompagnata dai poliziotti della Questura di Roma, della Polizia Postale e della Polizia Stradale e ha portato doni e dolcetti ai piccoli degenti con la speranza di riuscire a regalare loro sorrisi e spensieratezza e far sentire la vicinanza e la solidarietà della Polizia di Stato; ad accogliere la befana c’erano i professori Antonio Ruggiero, Direttore UOSD Oncologia pediatrica, Gianpiero Tamburrini, Direttore UOC Neurochirurgia infantile, e la dottoressa Antonella Guido, psicologa e psicoterapeuta Oncologia Pediatrica, accompagnati da altri medici e operatori sanitari. Nel salone di ingresso dell’ospedale, tanti bambini incuriositi e divertiti si sono avvicinati alla Befana che poi, accompagnata da un poliziotto, ha visitato alcuni reparti. La vecchina ha fatto visita anche agli ospiti della Casa Accoglienza Mater Admirabilis della Fondazione UT VITAM HABEANT presieduta da Mons. Andrea Manto. Ad attenderla bambini e mamme ucraine a cui la Befana ha distribuito giocattoli e cioccolata con l’augurio della Polizia di Stato di poter fare presto ritorno nel loro paese.... #notizie #news #breakingnews #cronaca #politica #eventi #sport #moda Read the full article

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rogergreenawalt · 1 year

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Sero mane noster chat in luce et aere incepit, conclavi Victoriani ornato cum vicus proprietarius (dominus & CEO librorum Chronici) Nion McEvoy et Ken Albala, cibus historicus honorabilis, auctor fecundus, archimagirus, musicus et professor in Universitate Pacifici. Nion, ipse musicus, qui cum percussione Orientis Medii hic in Sinus Area studuit, exposuit quomodo musica et cibus tam arctissimae necessitudines habeant, praesertim in culturas Mediae Orientales et quomodo haec elementa sunt quae nos in unum conferunt. Ken et Nion nos tractaverunt dialogo rapidissimo cum interludiis musicis texendis peripetasmata evocativa et compellentia temporis 8 et 9th Century islamicorum saporum, aromatum, commixtionum admirabilium dulcium et acerbi, salsorum et aromatum quae per Hispaniam irrepserunt. influxus culinae in regionibus Mediterraneis et in Americam australi. In Europam iter faciens, circum orbem terrarum ac pluries Marrakesh ut puer, Nion descripsit quomodo culturam Mauritania adamaverit, cuius traditiones: "Tantum offerre" inquit. "Una ex his quae in coctione nostra amisimus" Ken dixit "compositum est genus aromatum aromaticorum in cibo Indico [...] ac etiam in Cibulo Mexicano .... mole liquamine diu amisso cognato currendi. " Exposuit auditorio RAPTUS quomodo nunc reducimus has multiplices slavationum strationes in cibaria nostra, postquam multae huiusmodi compositiones late exstincta sunt in diaeta occidentali propter varias causas sociales et culturales. Putavi interesting discere quod cum gingiber et saccharum difficile adipiscerentur ac super sumptuoso essent, in omnibus satureia esculenta historice formata sunt. Postquam itinera commercia aperta et communiora facta sunt, statum socialem amiserunt et allectant et magis in commune demerita relegantur. (at Pasadena, California) https://www.instagram.com/p/CnAldrRS9sU/?igshid=NGJjMDIxMWI=

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henryfitzempress · 3 years

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Charter Granted By King Henry II at Bridgenorth

TRANSCRIPT. “Henricus Rex Anglorum et Dux Noramnnorum et Aquitannorum et Comes Andegavorum Justiciariis et Vicecomitibus et Ministris suis totius Anglie salutem. Sciatis me Concessisse Civibus meis de Cicestria qui sunt de Gilda mercatoria Omnes libertates et liberas consuetudines suas infra Burgum et Extra ut eas habeant ubique ita plene et libere et quiete et honorifice sicut plenius et honorificentius habere solebant tempore Regis Henrici Avi mei. Et nullus in civitate Cicestrie vendat pannos per detaillium nisi sit de Gilda mercatoria sicut idem Rex Henricus per Breve suum precipit. Quare volo et firmiter precipio quod ipsi habeant et teneant Gildam suam cum omnibus libertatibus et Consuetudinibus ad eam pertinentibus sicut melius solebant habere tempore Regis Henrici. Ne quis eis supra hoc forisfacere presumat. Testibus Reginaldo Comiti Cornubie, Henrico de Essex, Constabulario, Ranulpho de Broc, Apud Brugiam.”

TRANSLATION. “Henry, King of the English and Duke of the Normans and Aquitanians and Count of the Angevins, to his Justiciars and Sheriffs and servants throughout England, greeting.

Know that I have granted to my citizens of Chichester who are of the Gild Merchant all their liberties and free customs within and without the borough that they may have them everywhere as fully and freely and quietly and honourably as they were wont to have them in the time of King Henry my grandfather.

And let no one sell cloth in the city of Chichester by retail unless he is of the Gild Merchant as the same King Henry ordered by his writ. Wherefore I will and firmly enjoin that they may have and hold their gild with all the liberties and customs thereto belonging in the best manner as they were wont to have them in the time of King Henry.

Let no man presume to wrong them in this matter. Witness, Reynold, Earl of Cornwall, Henry de Essex the Constable, Ranulph de Broc, at Bridgenorth.

NOTES. 'Henry my grandfather' was Henry I. Although the charter is undated, it must have been granted in July 1155 for the following reasons. Henry de Essex fell from favour in 1163 after being accused of treason; Reynold, Earl of Cornwall died in 1175; Ranulph de Broc died at some time between 1176 and 1179.

Henry II was twice at Bridgenorth; the first visit was in July 1155 when a great Council was summoned there to settle the terms of peace after the suppression of the rebellion of Hugh de Mortimer, and the second visit was in January 1176.

This second date is clearly too late because of the unavailability of two of the witnesses. The absence of the phrase, 'by the grace of God', in the Royal style also dates the charter as earlier than circa May 1173.

Link: http://discovery.nationalarchives.gov.uk/details/r/b69d6203-8a88-4e66-808c-d33fc0bf45d6

#Henry II #Henry fitzempress #Henry of Anjou #King Henry II #House of Anjou #Angevins #Angevin Empire #Plantagenet dynasty

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pamphletstoinspire · 6 years

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THE BOOK OF ECCLESIASTES- From The Douay-Rheims Bible - Latin Vulgate

Chapter 8

INTRODUCTION

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. Ch. --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. S. Jerom (in C. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. C. --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. W.

The additional Notes in this Edition of the New Testament will be marked with the letter A. Such as are taken from various Interpreters and Commentators, will be marked as in the Old Testament. B. Bristow, C. Calmet, Ch. Challoner, D. Du Hamel, E. Estius, J. Jansenius, M. Menochius, Po. Polus, P. Pastorini, T. Tirinus, V. Bible de Vence, W. Worthington, Wi. Witham. — The names of other authors, who may be occasionally consulted, will be given at full length.

Verses are in English and Latin. HAYDOCK CATHOLIC BIBLE COMMENTARY

This Catholic commentary on the Old Testament, following the Douay-Rheims Bible text, was originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). This transcription is based on Haydock's notes as they appear in the 1859 edition of Haydock's Catholic Family Bible and Commentary printed by Edward Dunigan and Brother, New York, New York.

TRANSCRIBER'S NOTES

Changes made to the original text for this transcription include the following:

Greek letters. The original text sometimes includes Greek expressions spelled out in Greek letters. In this transcription, those expressions have been transliterated from Greek letters to English letters, put in italics, and underlined. The following substitution scheme has been used: A for Alpha; B for Beta; G for Gamma; D for Delta; E for Epsilon; Z for Zeta; E for Eta; Th for Theta; I for Iota; K for Kappa; L for Lamda; M for Mu; N for Nu; X for Xi; O for Omicron; P for Pi; R for Rho; S for Sigma; T for Tau; U for Upsilon; Ph for Phi; Ch for Chi; Ps for Psi; O for Omega. For example, where the name, Jesus, is spelled out in the original text in Greek letters, Iota-eta-sigma-omicron-upsilon-sigma, it is transliterated in this transcription as, Iesous. Greek diacritical marks have not been represented in this transcription.

Footnotes. The original text indicates footnotes with special characters, including the astrisk (*) and printers' marks, such as the dagger mark, the double dagger mark, the section mark, the parallels mark, and the paragraph mark. In this transcription all these special characters have been replaced by numbers in square brackets, such as [1], [2], [3], etc.

Accent marks. The original text contains some English letters represented with accent marks. In this transcription, those letters have been rendered in this transcription without their accent marks.

Other special characters.

Solid horizontal lines of various lengths that appear in the original text have been represented as a series of consecutive hyphens of approximately the same length, such as ---.

Ligatures, single characters containing two letters united, in the original text in some Latin expressions have been represented in this transcription as separate letters. The ligature formed by uniting A and E is represented as Ae, that of a and e as ae, that of O and E as Oe, and that of o and e as oe.

Monetary sums in the original text represented with a preceding British pound sterling symbol (a stylized L, transected by a short horizontal line) are represented in this transcription with a following pound symbol, l.

The half symbol (1/2) and three-quarters symbol (3/4) in the original text have been represented in this transcription with their decimal equivalent, (.5) and (.75) respectively.

Unreadable text. Places where the transcriber's copy of the original text is unreadable have been indicated in this transcription by an empty set of square brackets, [].

Chapter 8

True wisdom is to observe God's commandments. The ways of God are unsearchable.

[1] The wisdom of a man shineth in his countenance, and the most mighty will change his face.

Sapientia hominis lucet in vultu ejus, et potentissimus faciem illius commutabit.

[2] I observe the mouth of the king, and the commandments of the oath of God.

Ego os regis observo, et praecepta juramenti Dei.

[3] Be not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:

Ne festines recedere a facie ejus, neque permaneas in opere malo : quia omne quod voluerit faciet.

[4] And his word is full of power: neither can any man say to him: Why dost thou so?

Et sermo illius potestate plenus est, nec dicere ei quisquam potest : Quare ita facis?

[5] He that keepeth the commandments shall find no evil. The heart of a wise man understandeth time and answer.

Qui custodit praeceptum non experietur quidquam mali. Tempus et responsionem cor sapientis intelligit.

[6] There is a time and opportunity for every business, and great affliction for man:

Omni negotio tempus est, et opportunitas : et multa hominis afflictio,

[7] Because he is ignorant of things past, and things to come he cannot know by any messenger.

quia ignorat praeterita, et futura nullo scire potest nuntio.

[8] It is not in man's power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.

Non est in hominis potestate prohibere spiritum, nec habet potestatem in die mortis : nec sinitur quiescere ingruente bello, neque salvabit impietas impium.

[9] All these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.

Omnia haec consideravi, et dedi cor meum in cunctis operibus quae fiunt sub sole. Interdum dominatur homo homini in malum suum.

[10] I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.

Vidi impios sepultos, qui etiam cum adhuc viverent in loco sancto erant, et laudabantur in civitate quasi justorum operum. Sed et hoc vanitas est.

[11] For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.

Etenim quia non profertur cito contra malos sententia, absque timore ullo filii hominum perpetrant mala.

[12] But though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.

Attamen peccator ex eo quod centies facit malum, et per patientiam sustentatur; ego cognovi quod erit bonum timentibus Deum, qui verentur faciem ejus.

[13] But let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.

Non sit bonum impio, nec prolongentur dies ejus, sed quasi umbra transeant qui non timent faciem Domini.

[14] There is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure, as though they had the deeds of the just: but this also I judge most vain.

Est et alia vanitas quae fit super terram : sunt justi quibus mala proveniunt quasi opera egerint impiorum : et sunt impii qui ita securi sunt quasi justorum facta habeant. Sed et hoc vanissimum judico.

[15] Therefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.

Laudavi igitur laetitiam; quod non esset homini bonum sub sole, nisi quod comederet, et biberet, atque gauderet, et hoc solum secum auferret de labore suo, in diebus vitae suae quos dedit ei Deus sub sole.

[16] And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.

Et apposui cor meum ut scirem sapientiam, et intelligerem distentionem quae versatur in terra. Est homo qui diebus et noctibus somnum non capit oculis.

[17] And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.

Et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole; et quanto plus laboraverit ad quaerendum, tanto minus inveniat : etiam si dixerit sapiens se nosse, non poterit reperire.

Commentary:

Ver. 1. Most. Sept. "he whose face is impudent, shall be hated." The truly wise and virtuous man is always polite and affable. C. --- As we may form a probable conjecture of a person's disposition from his countenance, so we may judge of man's virtue by their actions. They are right and meritorious when the intention is good, (W.) and the works themselves blameless.

Ver. 2. I. Prot. add, "counsel thee, to keep, &c. "Obey the king and God." H. 1 Pet. ii. 17. --- Solomon proposes his own example, or speaks in the name of the just. --- God. The law of Moses, confirmed with an oath, or the engagement to be faithful to the king. 2 K. v. 3. 1 Par. xxix. 24.

Ver. 3. Face. This courtiers observe, while many Christians neglect God. --- Work. Defend not what has been said or done amiss.

Ver. 4. So? The eastern kings rule with absolute sway. Prov. xvi. 14.

Ver. 5. Answer. Heb. "judgment." He knows when to reprove even kings with effect; like Nathan, Elias, or S. Ambrose. 2 K. xii. 1. and 3 K. xviii. 17.

Ver. 6. Man. Solomon often reminds him of his misery. Sept. and Theod. "man is possessed of much knowledge," as they read dahth for rahth. C.

Ver. 7. Past. Prot. and Sept. "that shall be." H.

Ver. 8. Spirit from leaving the body, or the wind from blowing. There is no quarter given by death; so the wicked cannot escape vengeance.

Ver. 9. Hurt. Those who are despised in elevated situations, might have been happy in obscurity.

Ver. 10. Works. In life and death hypocrites are mixed with the unjust; and this excites indignation.

Ver. 11. Fear. Thus they abuse the patience of God, and grow worse, because he is good. His time will come. Apoc. xvi. 15 Eccli. v. 4. 2 Pet. iii. 10.

Ver. 12. Face. If God shew such clemency to the wicked, will he disregard his servants? Greek interpreters have read in a different meaning. C. --- Sept. "the sinner has done evil from that time, and for a long while," (T.) &c. See S. Jer. H.

Ver. 13. Let. Or, Heb. "it shall not," &c. Prot. H. --- Faith evinces that the wicked will be punished. --- But. Heb. "like a shadow." Sept. "under the shade," in prosperity.

Ver. 14. Vain, or afflicting. Hence some have denied Providence. Jer. xii. 1. C.

Ver. 15. No good for a man, &c. Some commentators think the wise man here speaks in the person of the libertine, representing the objections of these men against divine Providence, and the inferences they draw from thence, which he takes care afterwards to refute. But it may also be said, that his meaning is to commend the moderate use of the goods of this world, preferably to the cares and solicitudes of worldlings, their attachment to vanity and curiosity, and presumptuously diving into the unsearchable ways of divine providence. Ch. C. ii. 24. and iii. 12. Eccli. xv. C. --- Felicity is not attached to temporal prosperity, nor are the afflicted always miserable. W.

Ver. 16. Distraction of politicians, (Grot.) and of all human affairs.

Ver. 17. Reason. We know in general that God does all for his own glory, and for the welfare of his elect. But we cannot account for his treatment of mankind in particular cases. Rom. xi. 33. S. Jer. C. - Say. Sept. "speak what thing soever, that he may know he," &c. H.

#the book of ecclesiastes

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lovejenner · 3 years

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Memorate:

Memorate: sicuti et fecerunt ad partes memorate Sancte Marie et Sancti Felicis totum sicut sui testes testificauerunt et suas conditiones commemorant habeant, Los jueces, Trasoarius, Obasio, Geronti, Salomoni, Ildesindo, Sanson, Sentrario, Benerello y Daniheli, sentencian la causa entre el obispo Gondomaro y el conde Udalarico, sobre el tercio del pascuari y teloneu de los condados de…

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latinthusiast · 4 years

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libertate modice utantur; temperatam eam salubrem et singulis et civitatibus esse, nimiam et aliis gravem et ipsis qui habeant praecipitem et effrenatam esse. Livy 34.49.8

They must use their liberty in moderation; under proper restraints liberty was a blessing to individuals and communities alike; in excess it was a danger to others and led to recklessness and violence on the part of those who possessed it. - trans. Roberts 1912

#livy #freedom #well if that ain't the truth #libertas #liberty

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taneshaboes · 4 years

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ikea mudroom. II decet, quid expedit forulos mediamque besta repono in tegimentis habeant fasciae, et m https://ift.tt/34Zq30I

#IFTTT #WordPress

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univarsityorg · 5 years

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Research Impact - University of Leicester

Research Impact – University of Leicester

Research Impact speaks to the heart of the University of Leicester’s mission, defined at its inception almost a hundred years ago. Conceived in the aftermath of the Great War, the men and women who founded our institution reflected their intentions in our motto: Ut Vitam Habeant – “so that they may have life”. Their wish was that the terrible sacrifices made by a generation should be commemorated…

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homer75jr-blog · 7 years

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I am special

Vespere autem Minki deprimitur. Cum primum vidisset quoniam infirmata est accepi a doctrina amice carissime Shweta suo: upupam tristitia appropinquanti sibi. Et cogitabat animo Shweta quia bonam mentem habet. Et in fronte eius non potest facere aliquid. Haec cogitans, reputans ne male loqui Minki Shweta huic rei caput. A Cappella Minki ambulamus, deambulatio pervenit in male/female tutor for SAT in Lahore SOLARIUM de domo sua. Et audivi vocem eius dulcis avem. Si clam ipso sono trahendum Minki vivit semper in cogitationibus suis perdidit. In libro, ut legere, ut esset avis dormienda nocte, et ait per noctem quomodo tam dulcis bid. Etenim non manebit ibi avis?Et dixit: Vis adiuva nos Non enim cupiens videre quod avis? '"Ita, sum pavit ascendet et aspiciens retro et OSCILLATIO fructum vespertiliones nocte. Quis non tantum volunt videre bona loqui avis pulchra? Quid vobis videtur, quam illa avis tibi? "Interrogavit lunae.Is ...? Puto autem quod avis pulcherrima caeruleis oculis, ore rubicundo, parva, luteum, et hyacintho pluma. Caput aureum et erit in supercilio. Ita ... annulos et veniet ex hyacintho et cauda ejus, quod multo plus est, quod ille avium speciali. '' Fiat 's invenies illum. "Lunam ei. Quasi umbra super lunam fragmen bombacii nubibus, cuius figura erat perfectum lepus, venit ad SOLARIUM Minki equitantes super dorsum and asked ut agitabit Minki auris tua. Minki incertus primo et ante paululum, tunc conscendit. Et patet quod musca-am canite Minki cottidie rotetur circum aedificationem in se. Item quia non pervenit autem in quodam loco Minki avis dabant. Repente de superioribus suis retulerunt Minki eadem voce loquerentur. Lunam et statim miserunt ad trabem vidit, reperit Domina Bird est frigus off carmina Regina oculi crus crus tetendit iacentem supra filum.'Adepto ad euge altitudines ... ". Lunam, et gaudium in Minki simul clamantium. Duo mergere delectatio Minki mortuus lepus in aere, ad nubes. Sic Avis TENTIGO audivimus Domina Regina canticum oblivione delebitur. Mirum est luminaria in Fudk mortuus est.Fuscus nigris oculis rotundis tumorem turgidi genas pinguis venter cinereo-fuscus plumas rostro atque colore. "Quid est hoc? Et hoc maxime spectant avis nec usquam. "Legere est, quod luna habet Minki animo cogitabat animo et ait:" Ego cogitabat! '' Quare non vadis aureum alis? 'Non fuit Minki postulantes sedebat si avis. Avis ante maturitatem perducenda est. Ivit ad Minki mens et intellegere. Quote risum Sardonium, 'Quid, quod imperare debet habere aurea alas ibi? Et cantare potest, ut quotiens fuisse felicem. Ego vere diligit haec griseo alas. Haec herbarum adclinavit me a vento tollitur: haywire, haywire. Quid est hoc? '' Sed hoc non videtur esse specialis est? 'Inquit Minki naively. "Si non aurea sicut avis multam, ita ut ultra non posse cantare canticum quoque. Si amicis meis epularer pluma pulchra sunt, quid libellum. Illic acutæ ictum deinde rostro de fructibus. Nos omnes nostram habeant proprium, quod est per aliud. Sic ut aeque certus sum, sicut in omnibus ".Memento Shweta Minki offendit. Quum Shweta abiectum Minki mane. His cognitis rebus Recordatus autem avis est in genere par nihil invenit in ea mechanicas, natandi quoque valde bene est. Cithara et quod sit ipsum bonum fabularum. Minki non parum cogitas habet galerum, tristitiam fugeres, potestate. Ille amplectitur avis praemisit. Et avem aliquid intelligere.Laetabundus recta in leporinum haberent heredis phones est Minki autem misit se nubes et in SOLARIUM. Eius vocem est audivit, 'Salve, Shweta. Nam Congrechuleshn doctrina. Me paenitet, non sum in occursum adventus tui venerunt in domum suam. Nunquam habuit tempus mom. Die Saturni et veni huc. .... tum etiam ludere per "lunam avis, tum sciens quia omnia et tamdiu deambulatio vade in domum tuam. Tum risum obortum suum et abiit in domum suam. Lepus currere post Fudkta esse nubes. Lang=Latin

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