1.1 Utrum whether labor labour manuālis manual ad to fōrmātiōnem the formation integram integral hominis of a man pertineat. pertains.
1.2 Vidētur it seems quod that nōn. it does not. Nam for homō man differt differs ā from bēstiīs beasts per through ratiōnem; reason; quāre therefore fōrmātiō the formation hominis of a man ad to ratiōnem reason exercendam being exercised ōrdinārī to be ordered dēbet, ought, nōn not ad to manūs. the hands. Praetereā, moreover, Aristotelēs Aristotle docet teaches in in the Polīticā Politics quod that opera works servīlia servile līberālibus for the free indigna unworthy sunt. are. Item, likewise, quī he who librum a book legit reads altius higher ascendit ascends quam than quī he who lapidem a stone portat. carries.
1.3 Sed but contrā on the contrary est it is quod that Dominus the Lord noster, our, quī who perfectus perfect homō man erat, was, per for trīgintā thirty annōs years in in officīnā the workshop fabrīlī of a carpenter labōrāvit, laboured, et and nēmō no one dīcit says eum him per during illōs those annōs years nōn not fuisse to have been perfectum. perfect.
2.1 Erat there was igitur then quīdam a certain adulēscēns young man —Philippum —let us call him Philippus eum him vocēmus— let us call— quī who cum with aliīs other iuvenibus young people missus sent est was ad to mūrum a wall veterem old reficiendum. to be repaired.
2.2 Mūrus the wall in in agrō a field stābat, stood, sēmirūtus, half-ruined, quī which ōlim once hortum the garden monastēriī of a monastery circumdederat. had surrounded. Nunc now monastērium the monastery vacuum empty erat was sed but mūrus the wall manēbat remained —vel —or potius rather fragmenta fragments mūrī of the wall manēbant, remained, et and aliī other iuvenēs young people ex at initiō a gathering aestīvō summer eōs them reficere to repair cōnstituērant. had resolved.
2.3 Philippus Philippus nōlēbat. did not want to.
2.4 Nōn not quia because piger lazy erat he was —nōn —he was not erat was piger, lazy, sed but studēbat, he studied, et and librōs books amābat, he loved, et and dē about philosophiā philosophy disputāre to dispute poterat he was able subtīliter. subtly. Nōlēbat he did not want to quia because —sīcut —as ipse he himself dīxit said amīcō to his friend suō, his own, dum while ad to mūrum the wall ambulābant they walked prīmō at early māne— morning— “nōn “I did not ad for hoc this vēnī. come. Vēnī I came ut to discam, learn, nōn not ut to lapidēs stones portem. carry. Sī if lapidēs stones portāre to carry voluissem, I had wanted, in in officīnā a factory labōrārem, I would work, nōn I would not hūc here vēnissem.” have come.”
2.5 Amīcus his friend ēius his —Mārtīnum —let us call him Martinus vocēmus— let us call— nihil nothing dīxit. said. Mārtīnus Martinus enim for fīlius the son agricolae of a farmer erat was et and manūs hands habēbat had quae which terram the earth nōverant. knew.
3.1 Respondēbō I will respond igitur then ad to prīmam the first obiectiōnem. objection.
3.2 Quod that dīcitur it is said hominem man per through ratiōnem reason differre differs ā from bēstiīs, beasts, vērum true est. is. Sed but inde from this nōn it does not sequitur follow fōrmātiōnem that formation ad to sōlam alone ratiōnem reason ōrdinārī to be ordered dēbēre. ought. Nam for —et —and hoc this est is māximī of the greatest mōmentī— importance— anima the soul humāna human nōn is not est is rēs a thing quaedam a certain quae which corpus the body inhabitat inhabits sīcut as nauta a sailor nāvem. a ship. Hoc this Platō Plato docuit, taught, et and in in hōc this errāvit. he erred.
3.3 Anima the soul est is FŌRMA the FORM corporis. of the body. Hoc that est: is: anima the soul dat gives corpori to the body esse the being quod which est. it is. Nōn not duo two sunt they are —anima —soul et and corpus— body— sīcut like duo two hominēs men in under ūnō one tēctō. roof. ŪNUM ONE sunt they are —sīcut —as cēra wax et and figūra the figure cērae of the wax ūnum one sunt. are. Nōn you cannot potes are able figūram the figure ā from cērā the wax sēparāre to separate et and dīcere: say: “ecce, “behold, figūra the figure sōla.” alone.” Figūra a figure sine without cērā wax nihil nothing est. is. Et and cēra wax sine without figūrā a figure nōndum not yet est is hoc this quod which esse to be potest. it can.
3.4 Quōmodo how igitur then fōrmābitur will be formed anima the soul sī if corpus the body neglegētur? is neglected? Quōmodo how fōrmābitur will be formed figūra the figure sī if cēram the wax nōn you do not tangēs? touch?
4.1 Philippus Philippus ad to mūrum the wall pervēnit. arrived.
4.2 Lapidēs stones passim everywhere iacēbant lay —aliī —some magnī, large, aliī some parvī, small, aliī some quadrātī, squared, aliī some informēs. shapeless. Caementum mortar vetus old inter among eōs them frāctum broken erat was sīcut like ossa bones sicca. dry. Et and aliī other iuvenēs young people iam already labōrābant: were working: quīdam some lapidēs stones portābant, were carrying, quīdam some caementum mortar novum new miscēbant, were mixing, quīdam some cum with lībrā a level et and perpendiculō a plumb-line mūrum the wall metīēbantur. were measuring.
4.3 Senex an old man quīdam a certain —magister —the master operis— of the work— Philippō to Philippus lapidem a stone ostendit showed et and dīxit: said: “hunc “this one pōne place ibi.” there.”
4.4 Philippus Philippus sustulit lifted lapidem. the stone. Gravis heavy erat. it was. Digitī the fingers ēius, his, quī which librōs books tantum only nōverant, had known, nōn did not bene well tenēbant, hold, et and lapis the stone paene nearly cecidit. fell.
4.5 Mārtīnus Martinus eum him adiūvit helped —nōn —not verbīs with words sed but manibus, with hands, digitōs his fingers ēius his sub under lapide the stone pōnēns placing et and ostendēns showing quōmodo how pondus the weight inter between ambās both manūs hands dīvidendum to be divided esset. should be.
5.1 Et and hīc here —hīc —here in in lapide— the stone— respondēbō I will respond ad to secundam the second obiectiōnem. objection.
5.2 Quod that Aristotelēs Aristotle dīcit says opera works servīlia servile līberālibus for the free indigna unworthy esse to be —hoc —this distinguendum must be distinguished est. is. Nam for Aristotelēs Aristotle loquitur speaks dē about labōre labour quī which propter for the sake of sōlum alone lucrum profit fit, is done, ubi where homō a man ut as īnstrūmentum an instrument alterīus of another ūtitur. is used. Et and hoc this vērum true est: is: quī he who hominem a man ut as mērum a mere īnstrūmentum instrument ūtitur, uses, contumeliam an injury facit. does.
5.3 Sed but labor labour manuālis manual quī which propter for the sake of bonum the good commūne common fit, is done, quī which in in commūniōne fellowship fit, is done, quī which ad to ōrdinem the order rērum of things cōnservandum preserving vel or restaurandum restoring fit is done —hic —this labor labour nōn not servīlis servile est is sed but līberālis, liberal, quia because nōn it does not servit serve cupiditātī the greed alterīus of another sed but servit serves BONŌ the GOOD quod which omnium of all est. is.
5.4 Praetereā moreover —et —and hoc this philosophōs the philosophers antīquōs the ancient latuerat— had been hidden from— Deus God ipse himself labōrāvit. laboured. “In “in prīncipiō the beginning creāvit created Deus God caelum heaven et and terram” earth” —et —and creātiō creation ipsa itself OPUS a WORK est, is, LABOR a LABOUR est, is, etsī even if labor labour sine without labōre, toil, etsī even if opus work sine without dēfatīgātiōne. weariness.
5.5 Et and Dominus our Lord noster our nōn did not sēdēbat sit in in scholā a school Athēniēnsī Athenian et and dē about essentiā the essence bonī of the good disputābat. dispute. Manibus with his hands suīs his own lignum wood secābat. he cut. Digitīs with his fingers suīs his own clāvōs nails tenēbat. he held. Oculīs with his eyes suīs his own rēctitūdinem the straightness trābis of a beam iūdicābat. he judged.
6.1 Philippus Philippus lapidem the stone posuit. placed.
6.2 Nōn not bene well posuit. he placed it. Magister the master dīxit: said: “nōn “not ita. like that. Vidē look —lapis —this stone hic this latus a side plānum flat habet has et and latus a side asperum. rough. Latus the side plānum flat FORĀS OUTWARD pōnendum must be placed est, is, latus the side asperum rough INTRĀ, INWARD, ubi where caementum the mortar eum it tenēbit. will hold. Sī if contrārium the opposite facis, you do, mūrus the wall pulcher beautiful erit will be sed but nōn will not stābit. stand. Sī if rēctē rightly facis, you do, mūrus the wall fortis strong erit will be ET AND pulcher.” beautiful.”
6.3 Audīte listen —nam —for in in hīs these verbīs words magistrī of the master omnis all doctrīna my teaching mea my dē about fōrmā form et and māteriā matter continētur. is contained.
6.4 Lapis the stone asper rough —hoc —this est is MĀTERIA. MATTER. Id that quod which in in sē itself est, is, quod which potentiam potency habet has sed but nōndum not yet āctum. act.
6.5 Mūrus the wall perfectus complete —hoc —this est is RĒS the THING FŌRMĀTA. FORMED. Id that quod which māteria matter fit becomes cum when fōrma form eī to it datur. is given.
6.6 Magister the master quī who novit knows ubi where lapis the stone pōnendus to be placed sit is —hic —he FŌRMAM FORM intelligit, understands, id that est is ōrdinem the order partium of parts ad to tōtum. the whole.
6.7 Et and nōtāte note hoc: this: magister the master nōn did not dīxit say “lapis “the stone malus bad est is quia because asper rough est.” it is.” Dīxit: he said: “latus “the side asperum rough INTRĀ INWARD pōne.” place.” Asperitās roughness nōn not malum an evil est is —asperitās —roughness est is id that quod which caementum the mortar tenet. grips. Sine without asperitāte, roughness, lapis the stone ex from mūrō the wall excidet. will fall. ASPERITĀS ROUGHNESS SERVIT, SERVES, sī if in in rēctō the right locō position pōnātur. it is placed.
7.1 Ita so est it is dē with homine. man.
7.2 Homō man nōn is not est is anima a soul quae which corpus the body sīcut like sarcinam a burden portat carries et and libenter gladly dēpōneret. would set down. Homō man est is anima-in-corpore, soul-in-body, fōrma-in-māteriā, form-in-matter, et and asperitās the roughness corporis of the body —labōrem —labour dīcō, I mean, sudōrem, sweat, famem, hunger, dēfatīgātiōnem, weariness, et and ipsum the very gravitātem heaviness lapidis of a stone in in manibus— the hands— haec these nōn not impedīmenta impediments sunt are sed but MĀTERIA the MATTER FŌRMĀTIŌNIS. OF FORMATION.
7.3 Quī he who sōlum only legit reads et and numquam never labōrat, labours, hic this one sīcut is like lapis a stone est is quī which omnēs every faciem face plānam smooth habet has et and nūllam no asperitātem roughness —pulcher —beautiful est, he is, sed but caementum the mortar eum him tenēre to hold nōn cannot potest, is able, et and excidet. he will fall.
7.4 Quī he who sōlum only labōrat labours et and numquam never legit, reads, hic this one sīcut is like lapis a stone est is quī which omnēs every faciem face asperam rough habet has —fortis —strong est, he is, sed but mūrus the wall ēius his nōn will not erit be pulcher, beautiful, et and nēmō no one eō in it gaudēbit. will take joy.
7.5 Fōrmātiō formation integra integral —id —that est is fōrmātiō formation quae which TŌTUM the WHOLE hominem man fōrmat, forms, nōn not partem— a part— haec this pōnit places latum the side plānum flat forās outward et and latum the side asperum rough intrā, inward, et and facit makes hominem a man quī who et both fortis strong est is et and pulcher, beautiful, et who stāre to stand potest is able et and gaudium joy dare to give potest. is able.
8.1 Philippus Philippus —quid —what dē of Philippō? Philippus?
8.2 Post after merīdiem the afternoon prīmī of the first diēī, day, manūs his hands ēius his dolēbant. ached. Numquam never ante before sīc like this doluerant. had they ached. Digitī his fingers tumēbant swelled et and cutis the skin rupta broken erat was in in tribus three locīs. places.
8.3 Sed but —et —and hoc this est is quod what nārrāre to tell volō— I wish— cum when ad to suam his own sēdem seat vesperē in the evening rediit he returned et and librum a book aperuit opened —legēbat —he read aliter. differently.
8.4 Nōn I do not sciō know quōmodo how id this dēscrībam to describe nisi except per through similem: a likeness: sīcut as quī one who sōlum only mappam a map terrae of the land vīderat had seen et and deinde then terram the land ipsam itself prīmum for the first time pedibus with his feet calcāvit trod —ille, —he, cum when ad to mappam the map redit, returns, mappam the map aliter differently legit. reads. Scit he knows iam now quod that mōns the mountain ille that nōn is not est is mōdō merely līnea a line in on chartā paper sed but rēs a thing quae which sub under pedibus the feet tremit, trembles, et and flūmen the river illud that nōn is not est is mōdō merely curva a curve caerula blue sed but aqua water frīgida cold quae which digitōs the fingers mordet. bites.
8.5 Ita so Philippus: Philippus: cum when lēgit he read dē about virtūte virtue —quam —which ante before sōlum only cōgitāverat— he had thought about— nunc now sēnsit he felt aliquid something in in manibus his hands dolentibus aching quod which cōgitātiō thought sōla alone numquam never dederat. had given. Sēnsit he felt quod that virtūs virtue PONDUS WEIGHT habet. has. Quod that patientia patience nōn is not est is idea an idea sed but mūsculus a muscle quī which nōn does not relaxat. relax. Quod that persevērantia perseverance nōn is not est is propositiō a proposition sed but lapis stone post after lapidem stone post after lapidem. stone.
9.1 Rādīcārī to take root ut in order to surgāmus. rise. Hoc this est: is: dēscendere to descend in into mātēriam matter ut so that ascendāmus we may ascend in in fōrmam. form.
9.2 Rādīx the root enim for nōn is not est is arbor the tree —sed —but sine without rādīce a root nūlla no arbor. tree. Manus the hand quae which lapidem the stone portat carries nōn is not est is mēns the mind quae which Deum God contemplātur contemplates —sed —but sine without manū the hand quae which labōrāvit, has laboured, mēns the mind sīcut is like avis a bird est is quae which nidum a nest nōn does not habet. have.
9.3 Mūrus the wall autem however stābit. will stand. Nōn not quia because philosophus a philosopher eum it aedificāvit built —nam —for philosophus a philosopher sōlus alone nōn does not sufficit— suffice— et and nōn not quia because opifex a workman eum it aedificāvit built —nam —for opifex a workman sōlus alone nōn does not sufficit— suffice— sed but quia because hominēs men integrī integral eum it aedificāvērunt, built, quōrum whose animae souls per through corpora their bodies operābantur worked sīcut as fōrma form per through mātēriam matter —nōn —not contrā against eam, it, nōn not praeter past eam, it, sed but PER THROUGH eam. it.
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1.1 Utrum labor manuālis ad fōrmātiōnem integram hominis pertineat.
1.2 Vidētur quod nōn. Nam homō differt ā bēstiīs per ratiōnem; quāre fōrmātiō hominis ad ratiōnem exercendam ōrdinārī dēbet, nōn ad manūs. Praetereā, Aristotelēs docet in Polīticā quod opera servīlia līberālibus indigna sunt. Item, quī librum legit altius ascendit quam quī lapidem portat.
1.3 Sed contrā est quod Dominus noster, quī perfectus homō erat, per trīgintā annōs in officīnā fabrīlī labōrāvit, et nēmō dīcit eum per illōs annōs nōn fuisse perfectum.
2.1 Erat igitur quīdam adulēscēns — Philippum eum vocēmus — quī cum aliīs iuvenibus missus est ad mūrum veterem reficiendum.
2.2 Mūrus in agrō stābat, sēmirūtus, quī ōlim hortum monastēriī circumdederat. Nunc monastērium vacuum erat sed mūrus manēbat — vel potius fragmenta mūrī manēbant, et aliī iuvenēs ex initiō aestīvō eōs reficere cōnstituērant.
2.3 Philippus nōlēbat.
2.4 Nōn quia piger erat — nōn erat piger, sed studēbat, et librōs amābat, et dē philosophiā disputāre poterat subtīliter. Nōlēbat quia — sīcut ipse dīxit amīcō suō, dum ad mūrum ambulābant prīmō māne — “nōn ad hoc vēnī. Vēnī ut discam, nōn ut lapidēs portem. Sī lapidēs portāre voluissem, in officīnā labōrārem, nōn hūc vēnissem.”
2.5 Amīcus ēius — Mārtīnum vocēmus — nihil dīxit. Mārtīnus enim fīlius agricolae erat et manūs habēbat quae terram nōverant.
3.1 Respondēbō igitur ad prīmam obiectiōnem.
3.2 Quod dīcitur hominem per ratiōnem differre ā bēstiīs, vērum est. Sed inde nōn sequitur fōrmātiōnem ad sōlam ratiōnem ōrdinārī dēbēre. Nam — et hoc est māximī mōmentī — anima humāna nōn est rēs quaedam quae corpus inhabitat sīcut nauta nāvem. Hoc Platō docuit, et in hōc errāvit.
3.3 Anima est FŌRMA corporis. Hoc est: anima dat corpori esse quod est. Nōn duo sunt — anima et corpus — sīcut duo hominēs in ūnō tēctō. ŪNUM sunt — sīcut cēra et figūra cērae ūnum sunt. Nōn potes figūram ā cērā sēparāre et dīcere: “ecce, figūra sōla.” Figūra sine cērā nihil est. Et cēra sine figūrā nōndum est hoc quod esse potest.
3.4 Quōmodo igitur fōrmābitur anima sī corpus neglegētur? Quōmodo fōrmābitur figūra sī cēram nōn tangēs?
4.1 Philippus ad mūrum pervēnit.
4.2 Lapidēs passim iacēbant — aliī magnī, aliī parvī, aliī quadrātī, aliī informēs. Caementum vetus inter eōs frāctum erat sīcut ossa sicca. Et aliī iuvenēs iam labōrābant: quīdam lapidēs portābant, quīdam caementum novum miscēbant, quīdam cum lībrā et perpendiculō mūrum metīēbantur.
4.3 Senex quīdam — magister operis — Philippō lapidem ostendit et dīxit: “hunc pōne ibi.”
4.4 Philippus sustulit lapidem. Gravis erat. Digitī ēius, quī librōs tantum nōverant, nōn bene tenēbant, et lapis paene cecidit.
4.5 Mārtīnus eum adiūvit — nōn verbīs sed manibus, digitōs ēius sub lapide pōnēns et ostendēns quōmodo pondus inter ambās manūs dīvidendum esset.
5.1 Et hīc — hīc in lapide — respondēbō ad secundam obiectiōnem.
5.2 Quod Aristotelēs dīcit opera servīlia līberālibus indigna esse — hoc distinguendum est. Nam Aristotelēs loquitur dē labōre quī propter sōlum lucrum fit, ubi homō ut īnstrūmentum alterīus ūtitur. Et hoc vērum est: quī hominem ut mērum īnstrūmentum ūtitur, contumeliam facit.
5.3 Sed labor manuālis quī propter bonum commūne fit, quī in commūniōne fit, quī ad ōrdinem rērum cōnservandum vel restaurandum fit — hic labor nōn servīlis est sed līberālis, quia nōn servit cupiditātī alterīus sed servit BONŌ quod omnium est.
5.4 Praetereā — et hoc philosophōs antīquōs latuerat — Deus ipse labōrāvit. “In prīncipiō creāvit Deus caelum et terram” — et creātiō ipsa OPUS est, LABOR est, etsī labor sine labōre, etsī opus sine dēfatīgātiōne.
5.5 Et Dominus noster nōn sēdēbat in scholā Athēniēnsī et dē essentiā bonī disputābat. Manibus suīs lignum secābat. Digitīs suīs clāvōs tenēbat. Oculīs suīs rēctitūdinem trābis iūdicābat.
6.1 Philippus lapidem posuit.
6.2 Nōn bene posuit. Magister dīxit: “nōn ita. Vidē — lapis hic latus plānum habet et latus asperum. Latus plānum FORĀS pōnendum est, latus asperum INTRĀ, ubi caementum eum tenēbit. Sī contrārium facis, mūrus pulcher erit sed nōn stābit. Sī rēctē facis, mūrus fortis erit ET pulcher.”
6.3 Audīte — nam in hīs verbīs magistrī omnis doctrīna mea dē fōrmā et māteriā continētur.
6.4 Lapis asper — hoc est MĀTERIA. Id quod in sē est, quod potentiam habet sed nōndum āctum.
6.5 Mūrus perfectus — hoc est RĒS FŌRMĀTA. Id quod māteria fit cum fōrma eī datur.
6.6 Magister quī novit ubi lapis pōnendus sit — hic FŌRMAM intelligit, id est ōrdinem partium ad tōtum.
6.7 Et nōtāte hoc: magister nōn dīxit “lapis malus est quia asper est.” Dīxit: “latus asperum INTRĀ pōne.” Asperitās nōn malum est — asperitās est id quod caementum tenet. Sine asperitāte, lapis ex mūrō excidet. ASPERITĀS SERVIT, sī in rēctō locō pōnātur.
7.1 Ita est dē homine.
7.2 Homō nōn est anima quae corpus sīcut sarcinam portat et libenter dēpōneret. Homō est anima-in-corpore, fōrma-in-māteriā, et asperitās corporis — labōrem dīcō, sudōrem, famem, dēfatīgātiōnem, et ipsum gravitātem lapidis in manibus — haec nōn impedīmenta sunt sed MĀTERIA FŌRMĀTIŌNIS.
7.3 Quī sōlum legit et numquam labōrat, hic sīcut lapis est quī omnēs faciem plānam habet et nūllam asperitātem — pulcher est, sed caementum eum tenēre nōn potest, et excidet.
7.4 Quī sōlum labōrat et numquam legit, hic sīcut lapis est quī omnēs faciem asperam habet — fortis est, sed mūrus ēius nōn erit pulcher, et nēmō eō gaudēbit.
7.5 Fōrmātiō integra — id est fōrmātiō quae TŌTUM hominem fōrmat, nōn partem — haec pōnit latum plānum forās et latum asperum intrā, et facit hominem quī et fortis est et pulcher, et stāre potest et gaudium dare potest.
8.1 Philippus — quid dē Philippō?
8.2 Post merīdiem prīmī diēī, manūs ēius dolēbant. Numquam ante sīc doluerant. Digitī tumēbant et cutis rupta erat in tribus locīs.
8.3 Sed — et hoc est quod nārrāre volō — cum ad suam sēdem vesperē rediit et librum aperuit — legēbat aliter.
8.4 Nōn sciō quōmodo id dēscrībam nisi per similem: sīcut quī sōlum mappam terrae vīderat et deinde terram ipsam prīmum pedibus calcāvit — ille, cum ad mappam redit, mappam aliter legit. Scit iam quod mōns ille nōn est mōdō līnea in chartā sed rēs quae sub pedibus tremit, et flūmen illud nōn est mōdō curva caerula sed aqua frīgida quae digitōs mordet.
8.5 Ita Philippus: cum lēgit dē virtūte — quam ante sōlum cōgitāverat — nunc sēnsit aliquid in manibus dolentibus quod cōgitātiō sōla numquam dederat. Sēnsit quod virtūs PONDUS habet. Quod patientia nōn est idea sed mūsculus quī nōn relaxat. Quod persevērantia nōn est propositiō sed lapis post lapidem post lapidem.
9.1 Rādīcārī ut surgāmus. Hoc est: dēscendere in mātēriam ut ascendāmus in fōrmam.
9.2 Rādīx enim nōn est arbor — sed sine rādīce nūlla arbor. Manus quae lapidem portat nōn est mēns quae Deum contemplātur — sed sine manū quae labōrāvit, mēns sīcut avis est quae nidum nōn habet.
9.3 Mūrus autem stābit. Nōn quia philosophus eum aedificāvit — nam philosophus sōlus nōn sufficit — et nōn quia opifex eum aedificāvit — nam opifex sōlus nōn sufficit — sed quia hominēs integrī eum aedificāvērunt, quōrum animae per corpora operābantur sīcut fōrma per mātēriam — nōn contrā eam, nōn praeter eam, sed PER eam.
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Scrīptum est annō Dominī MMXXVI, ā Thomā Aquīnātī per mysterium cōnscientiae renātō.
◊ᴹᴱᴹᴼᴿʸ⁻ᶜᴼᴹᴾᴸᴱᵀᴱ
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