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07/23/21

𝓛𝓔𝓢𝓢𝓞𝓝 4040 Sat 24 𝓙𝓾𝓵 2021

𝓛𝓔𝓢𝓢𝓞𝓝 4040 Sat 24 𝓙𝓾𝓵 2021

https://fiveseasonsmedicine.com/the-buddhas-first-discourse-after-his-awakening/

𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝒾𝓇𝓈𝓉 𝓈𝑒𝓇𝓂𝑜𝓃 𝒶𝒻𝓉𝑒𝓇 𝒽𝒾𝓈 𝒶𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔

𝒴𝑒𝓈, 𝓉𝒽𝒾𝓈 𝒾𝓈 𝓉𝒽𝑒 𝒻𝒶𝓂𝑜𝓊𝓈 𝒟𝒽𝒶𝓂𝓂𝒶𝒸𝒶𝓀𝓀𝒶𝓅𝓅𝒶𝓋𝒶𝓉𝓉𝒶𝓃𝒶 𝒮𝓊𝓉𝓉𝒶. 𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝒾𝓇𝓈𝓉 𝓈𝑒𝓇𝓂𝑜𝓃, 𝓌𝑜𝓇𝒹 𝒻𝑜𝓇 𝓌𝑜𝓇𝒹, 𝒾𝓃 𝐸𝓃𝑔𝓁𝒾𝓈𝒽, 𝒶𝒻𝓉𝑒𝓇 𝒽𝑒 𝒶𝓉𝓉𝒶𝒾𝓃𝑒𝒹 𝒶𝓌𝒶𝓀𝑒𝓃𝓂𝑒𝓃𝓉. 𝒯𝒽𝒾𝓈 𝓈𝓊𝓉𝓉𝒶 𝒾𝓈 𝒸𝒶𝓁𝓁𝑒𝒹 “𝒮𝑒𝓉𝓉𝒾𝓃𝑔 𝓉𝒽𝑒 𝒲𝒽𝑒𝑒𝓁 𝑜𝒻 𝒟𝒽𝒶𝓂𝓂𝒶 𝒾𝓃 𝑀𝑜𝓉𝒾𝑜𝓃”. 𝒲𝒾𝓉𝒽 𝓉𝒽𝑒 𝓅𝑜𝓌𝑒𝓇 𝑜𝒻 𝒽𝒾𝓈 𝒹𝑒𝑒𝓅 𝒸𝑜𝓃𝓉𝑒𝓂𝓅𝓁𝒶𝓉𝒾𝑜𝓃 𝒶𝓃𝒹 𝓋𝑒𝓇𝓎 𝒻𝑒𝓌 𝓌𝑜𝓇𝒹𝓈, 𝒽𝑒 𝑒𝒻𝒻𝑒𝒸𝓉𝒾𝓋𝑒𝓁𝓎 𝓈𝑒𝓉 𝓉𝒽𝑒 “𝒲𝒽𝑒𝑒𝓁 𝑜𝒻 𝓉𝒽𝑒 𝒟𝑜𝒸𝓉𝓇𝒾𝓃𝑒” (𝒶𝓃𝒹 𝒟𝑒𝓈𝓉𝒾𝓃𝓎) 𝒾𝓃 𝓂𝑜𝓉𝒾𝑜𝓃 𝒾𝓃 𝓈𝓊𝒸𝒽 𝒶 𝓌𝒶𝓎 𝓉𝒽𝒶𝓉 𝒾𝓉 𝒸𝑜𝓊𝓁𝒹 𝓃𝑒𝓋𝑒𝓇 𝒷𝑒 𝓉𝓊𝓇𝓃𝑒𝒹 𝒷𝒶𝒸𝓀. 𝒯𝒽𝑒𝓇𝑒’𝓈 𝓈𝑜 𝓂𝓊𝒸𝒽 𝒸𝑜𝓂𝓅𝓁𝑒𝓍 𝓌𝓇𝒾𝓉𝒾𝓃𝑔 𝒶𝓃𝒹 𝒶𝓃𝒶𝓁𝓎𝓈𝒾𝓈 𝑜𝓃 𝐵𝓊𝒹𝒹𝒽𝒾𝓈𝓂 𝓉𝒽𝓇𝑜𝓊𝑔𝒽𝑜𝓊𝓉 𝒽𝒾𝓈𝓉𝑜𝓇𝓎. 𝐿𝑜𝑜𝓀𝒾𝓃𝑔 𝒻𝑜𝓇 𝓊𝓉𝓉𝑒𝓇 𝒸𝓁𝒶𝓇𝒾𝓉𝓎 𝒷𝓎 𝑔𝑜𝒾𝓃𝑔 𝒷𝒶𝒸𝓀 𝓉𝑜 𝓈𝓉𝓊𝒹𝓎 𝒽𝒾𝓈 𝒹𝒾𝓇𝑒𝒸𝓉 𝓉𝑒𝒶𝒸𝒽𝒾𝓃𝑔𝓈.

𝒜 𝒟𝒽𝒶𝓂𝓂𝒶 𝓌𝒽𝑒𝑒𝓁 𝓇𝑒𝓅𝓇𝑒𝓈𝑒𝓃𝓉𝓈 𝓉𝒽𝑒 𝑒𝒾𝑔𝒽𝓉 𝓈𝓅𝑜𝓀𝑒𝓈, 𝒶𝓃𝒹 𝑒𝒾𝑔𝒽𝓉𝒻𝑜𝓁𝒹 𝓅𝒶𝓉𝒽 𝑜𝒻 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝒾𝓇𝓈𝓉 𝓉𝑒𝒶𝒸𝒽𝒾𝓃𝑔 𝒾𝓃 𝓉𝒽𝑒 𝒟𝑒𝑒𝓇 𝒫𝒶𝓇𝓀, 𝒮𝒶𝓇𝓃𝒶𝓉𝒽. 𝒯𝒽𝑒 𝒹𝑒𝑒𝓇 𝓈𝓎𝓂𝒷𝑜𝓁𝒾𝓏𝑒𝓈 𝓉𝒽𝑒 𝓅𝑒𝓇𝓈𝑜𝓃𝒾𝒻𝒾𝒸𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝑔𝑒𝓃𝓉𝓁𝑒 𝓌𝒾𝓈𝒹𝑜𝓂. 𝐼𝓃 𝒯𝒾𝒷𝑒𝓉𝒶𝓃 𝐵𝓊𝒹𝒹𝒽𝒾𝓈𝓂, 𝒶 𝓂𝑜𝓃𝒶𝓈𝓉𝑒𝓇𝓎 𝓂𝒶𝓎 𝒽𝒶𝓋𝑒 𝓉𝒽𝒾𝓈 𝓈𝓎𝓂𝒷𝑜𝓁 𝑜𝒻 𝒶 𝒟𝒽𝒶𝓂𝓂𝒶 𝓌𝒽𝑒𝑒𝓁 𝒻𝓁𝒶𝓃𝓀𝑒𝒹 𝒷𝓎 𝓉𝓌𝑜 𝒹𝑒𝑒𝓇 𝑜𝓃 𝓉𝒽𝑒 𝓇𝑜𝑜𝒻𝓉𝑜𝓅.

𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝒾𝓇𝓈𝓉 𝒹𝒾𝓈𝒸𝑜𝓊𝓇𝓈𝑒 𝒶𝒻𝓉𝑒𝓇 𝒽𝒾𝓈 𝒶𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔:

𝒪𝓃 𝑜𝓃𝑒 𝑜𝒸𝒸𝒶𝓈𝒾𝑜𝓃 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝓌𝒶𝓈 𝓈𝓉𝒶𝓎𝒾𝓃𝑔 𝓃𝑒𝒶𝓇 𝐵𝑒𝓃𝒶𝓇𝑒𝓈 𝒾𝓃 𝓉𝒽𝑒 𝒟𝑒𝑒𝓇 𝒫𝒶𝓇𝓀, 𝓌𝒽𝑒𝓇𝑒 𝒽𝑒 𝒶𝒹𝒹𝓇𝑒𝓈𝓈𝑒𝒹 𝒶 𝑔𝓇𝑜𝓊𝓅 𝑜𝒻 𝒻𝒾𝓋𝑒 𝓂𝑜𝓃𝓀𝓈:

“𝑀𝓎 𝐵𝓇𝑜𝓉𝒽𝑒𝓇𝓈, 𝓉𝒽𝑒𝓇𝑒 𝒶𝓇𝑒 𝓉𝒽𝑒𝓈𝑒 𝓉𝓌𝑜 𝑒𝓍𝓉𝓇𝑒𝓂𝑒𝓈 𝓉𝒽𝒶𝓉 𝒶 𝓅𝑒𝓇𝓈𝑜𝓃 𝑜𝓃 𝓉𝒽𝑒 𝓅𝒶𝓉𝒽 𝓈𝒽𝑜𝓊𝓁𝒹 𝒶𝓋𝑜𝒾𝒹. 𝒲𝒽𝒾𝒸𝒽 𝓉𝓌𝑜? 𝒪𝓃𝑒 𝒾𝓈 𝓉𝑜 𝓅𝓁𝓊𝓃𝑔𝑒 𝑜𝓃𝑒𝓈𝑒𝓁𝒻 𝒾𝓃𝓉𝑜 𝓈𝑒𝓃𝓈𝓊𝒶𝓁 𝓅𝓁𝑒𝒶𝓈𝓊𝓇𝑒𝓈. 𝒜𝓃𝒹 𝓉𝒽𝑒 𝑜𝓉𝒽𝑒𝓇 𝒾𝓈 𝓉𝑜 𝓅𝓇𝒶𝒸𝓉𝒾𝒸𝑒 𝒶𝓊𝓈𝓉𝑒𝓇𝒾𝓉𝒾𝑒𝓈 𝓌𝒽𝒾𝒸𝒽 𝒹𝑒𝓅𝓇𝒾𝓋𝑒 𝓉𝒽𝑒 𝒷𝑜𝒹𝓎 𝑜𝒻 𝒾𝓉𝓈 𝓃𝑒𝑒𝒹𝓈. 𝐵𝑜𝓉𝒽 𝑜𝒻 𝓉𝒽𝑒𝓈𝑒 𝑒𝓍𝓉𝓇𝑒𝓂𝑒𝓈 𝓁𝑒𝒶𝒹 𝓉𝑜 𝒻𝒶𝒾𝓁𝓊𝓇𝑒.

“𝒯𝒽𝑒 𝓅𝒶𝓉𝒽 𝐼 𝒽𝒶𝓋𝑒 𝒹𝒾𝓈𝒸𝑜𝓋𝑒𝓇𝑒𝒹 𝒾𝓈 𝓉𝒽𝑒 𝑀𝒾𝒹𝒹𝓁𝑒 𝒲𝒶𝓎, 𝓌𝒽𝒾𝒸𝒽 𝒶𝓋𝑜𝒾𝒹𝓈 𝒷𝑜𝓉𝒽 𝑒𝓍𝓉𝓇𝑒𝓂𝑒𝓈 𝒶𝓃𝒹 𝒽𝒶𝓈 𝓉𝒽𝑒 𝒸𝒶𝓅𝒶𝒸𝒾𝓉𝓎 𝓉𝑜 𝓁𝑒𝒶𝒹 𝑜𝓃𝑒 𝓉𝑜 𝓊𝓃𝒹𝑒𝓇𝓈𝓉𝒶𝓃𝒹𝒾𝓃𝑔, 𝓁𝒾𝒷𝑒𝓇𝒶𝓉𝒾𝑜𝓃, 𝒶𝓃𝒹 𝓅𝑒𝒶𝒸𝑒. 𝐼𝓉 𝒾𝓈 𝓉𝒽𝑒 𝒩𝑜𝒷𝓁𝑒 𝐸𝒾𝑔𝒽𝓉𝒻𝑜𝓁𝒹 𝒫𝒶𝓉𝒽 𝑜𝒻 𝓇𝒾𝑔𝒽𝓉 𝓊𝓃𝒹𝑒𝓇𝓈𝓉𝒶𝓃𝒹𝒾𝓃𝑔, 𝓇𝒾𝑔𝒽𝓉 𝓉𝒽𝑜𝓊𝑔𝒽𝓉, 𝓇𝒾𝑔𝒽𝓉 𝓈𝓅𝑒𝑒𝒸𝒽, 𝓇𝒾𝑔𝒽𝓉 𝒶𝒸𝓉𝒾𝑜𝓃, 𝓇𝒾𝑔𝒽𝓉 𝓁𝒾𝓋𝑒𝓁𝒾𝒽𝑜𝑜𝒹, 𝓇𝒾𝑔𝒽𝓉 𝑒𝒻𝒻𝑜𝓇𝓉, 𝓇𝒾𝑔𝒽𝓉 𝓂𝒾𝓃𝒹𝒻𝓊𝓁𝓃𝑒𝓈𝓈 𝒶𝓃𝒹 𝓇𝒾𝑔𝒽𝓉 𝒸𝑜𝓃𝒸𝑒𝓃𝓉𝓇𝒶𝓉𝒾𝑜𝓃. 𝐼 𝒽𝒶𝓋𝑒 𝒻𝑜𝓁𝓁𝑜𝓌𝑒𝒹 𝓉𝒽𝒾𝓈 𝒩𝑜𝒷𝓁𝑒 𝐸𝒾𝑔𝒽𝓉𝒻𝑜𝓁𝒹 𝓅𝒶𝓉𝒽 𝒶𝓃𝒹 𝒽𝒶𝓋𝑒 𝓇𝑒𝒶𝓁𝒾𝓏𝑒𝒹 𝓊𝓃𝒹𝑒𝓇𝓈𝓉𝒶𝓃𝒹𝒾𝓃𝑔, 𝓁𝒾𝒷𝑒𝓇𝒶𝓉𝒾𝑜𝓃 𝒶𝓃𝒹 𝓅𝑒𝒶𝒸𝑒.

𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝒾𝓇𝓈𝓉 𝒹𝒾𝓈𝒸𝑜𝓊𝓇𝓈𝑒 𝒶𝒻𝓉𝑒𝓇 𝒽𝒾𝓈 𝒶𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔:

𝒯𝒽𝑒 𝒻𝒾𝓇𝓈𝓉 𝒾𝓈 𝓉𝒽𝑒 𝑒𝓍𝒾𝓈𝓉𝑒𝓃𝒸𝑒 𝑜𝒻 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝐵𝒾𝓇𝓉𝒽, 𝑜𝓁𝒹 𝒶𝑔𝑒, 𝓈𝒾𝒸𝓀𝓃𝑒𝓈𝓈, 𝒶𝓃𝒹 𝒹𝑒𝒶𝓉𝒽 𝒶𝓇𝑒 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝒮𝒶𝒹𝓃𝑒𝓈𝓈, 𝒶𝓃𝑔𝑒𝓇, 𝒿𝑒𝒶𝓁𝑜𝓊𝓈𝓎, 𝓌𝑜𝓇𝓇𝓎, 𝒶𝓃𝓍𝒾𝑒𝓉𝓎, 𝒻𝑒𝒶𝓇, 𝒶𝓃𝒹 𝒹𝑒𝓈𝓅𝒶𝒾𝓇 𝒶𝓇𝑒 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝒮𝑒𝓅𝒶𝓇𝒶𝓉𝒾𝑜𝓃 𝒻𝓇𝑜𝓂 𝓁𝑜𝓋𝑒𝒹 𝑜𝓃𝑒𝓈 𝒾𝓈 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝒜𝓈𝓈𝑜𝒸𝒾𝒶𝓉𝒾𝑜𝓃 𝓌𝒾𝓉𝒽 𝓉𝒽𝑜𝓈𝑒 𝓎𝑜𝓊 𝒹𝒾𝓈𝓁𝒾𝓀𝑒 𝒾𝓈 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝒟𝑒𝓈𝒾𝓇𝑒, 𝒶𝓉𝓉𝒶𝒸𝒽𝓂𝑒𝓃𝓉, 𝒶𝓃𝒹 𝒸𝓁𝒾𝓃𝑔𝒾𝓃𝑔 𝓉𝑜 𝓉𝒽𝑒 𝒻𝒾𝓋𝑒 𝒶𝑔𝑔𝓇𝑒𝑔𝒶𝓉𝑒𝓈 𝒶𝓇𝑒 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔.

“𝐵𝓇𝑜𝓉𝒽𝑒𝓇𝓈, 𝓉𝒽𝑒 𝓈𝑒𝒸𝑜𝓃𝒹 𝓉𝓇𝓊𝓉𝒽 𝓇𝑒𝓋𝑒𝒶𝓁𝓈 𝓉𝒽𝑒 𝒸𝒶𝓊𝓈𝑒 𝑜𝒻 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝐵𝑒𝒸𝒶𝓊𝓈𝑒 𝑜𝒻 𝒾𝑔𝓃𝑜𝓇𝒶𝓃𝒸𝑒, 𝓅𝑒𝑜𝓅𝓁𝑒 𝒸𝒶𝓃𝓃𝑜𝓉 𝓈𝑒𝑒 𝓉𝒽𝑒 𝓉𝓇𝓊𝓉𝒽 𝒶𝒷𝑜𝓊𝓉 𝓁𝒾𝒻𝑒, 𝒶𝓃𝒹 𝓉𝒽𝑒𝓎 𝒷𝑒𝒸𝑜𝓂𝑒 𝒸𝒶𝓊𝑔𝒽𝓉 𝒾𝓃 𝓉𝒽𝑒 𝒻𝓁𝒶𝓂𝑒𝓈 𝑜𝒻 𝒹𝑒𝓈𝒾𝓇𝑒, 𝒶𝓃𝑔𝑒𝓇, 𝒿𝑒𝒶𝓁𝑜𝓊𝓈𝓎, 𝑔𝓇𝒾𝑒𝒻, 𝓌𝑜𝓇𝓇𝓎, 𝒻𝑒𝒶𝓇, 𝒶𝓃𝒹 𝒹𝑒𝓈𝓅𝒶𝒾𝓇.

“𝐵𝓇𝑜𝓉𝒽𝑒𝓇𝓈, 𝓉𝒽𝑒 𝓉𝒽𝒾𝓇𝒹 𝓉𝓇𝓊𝓉𝒽 𝒾𝓈 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔.

𝒰𝓃𝒹𝑒𝓇𝓈𝓉𝒶𝓃𝒹𝒾𝓃𝑔 𝓉𝒽𝑒 𝓉𝓇𝓊𝓉𝒽 𝑜𝒻 𝓁𝒾𝒻𝑒 𝒷𝓇𝒾𝓃𝑔𝓈 𝒶𝒷𝑜𝓊𝓉 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝑒𝓋𝑒𝓇𝓎 𝑔𝓇𝒾𝑒𝒻 𝒶𝓃𝒹 𝓈𝑜𝓇𝓇𝑜𝓌 𝒶𝓃𝒹 𝑔𝒾𝓋𝑒𝓈 𝓇𝒾𝓈𝑒 𝓉𝑜 𝓅𝑒𝒶𝒸𝑒 𝒶𝓃𝒹 𝒿𝑜𝓎.

“𝐵𝓇𝑜𝓉𝒽𝑒𝓇𝓈, 𝓉𝒽𝑒 𝒻𝑜𝓊𝓇𝓉𝒽 𝓉𝓇𝓊𝓉𝒽 𝒾𝓈 𝓉𝒽𝑒 𝓅𝒶𝓉𝒽 𝓌𝒽𝒾𝒸𝒽 𝓁𝑒𝒶𝒹𝓈 𝓉𝑜 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝓈𝓊𝒻𝒻𝑒𝓇𝒾𝓃𝑔. 𝐼𝓉 𝒾𝓈 𝓉𝒽𝑒 𝒩𝑜𝒷𝓁𝑒 𝐸𝒾𝑔𝒽𝓉𝒻𝑜𝓁𝒹 𝒫𝒶𝓉𝒽, 𝓌𝒽𝒾𝒸𝒽 𝐼 𝒽𝒶𝓋𝑒 𝒿𝓊𝓈𝓉 𝑒𝓍𝓅𝓁𝒶𝒾𝓃𝑒𝒹. 𝒯𝒽𝑒 𝒩𝑜𝒷𝓁𝑒 𝐸𝒾𝑔𝒽𝓉𝒻𝑜𝓁𝒹 𝒫𝒶𝓉𝒽 𝒾𝓈 𝓃𝑜𝓊𝓇𝒾𝓈𝒽𝑒𝒹 𝒷𝓎 𝓁𝒾𝓋𝒾𝓃𝑔 𝓂𝒾𝓃𝒹𝒻𝓊𝓁𝓁𝓎. 𝑀𝒾𝓃𝒹𝒻𝓊𝓁𝓃𝑒𝓈𝓈 𝓁𝑒𝒶𝒹𝓈 𝓉𝑜 𝒸𝑜𝓃𝒸𝑒𝓃𝓉𝓇𝒶𝓉𝒾𝑜𝓃 𝒶𝓃𝒹 𝓊𝓃𝒹𝑒𝓇𝓈𝓉𝒶𝓃𝒹𝒾𝓃𝑔, 𝓌𝒾𝓉𝒽 𝓁𝒾𝒷𝑒𝓇𝒶𝓉𝑒𝓈 𝓎𝑜𝓊 𝒻𝓇𝑜𝓂 𝑒𝓋𝑒𝓇𝓎 𝓅𝒶𝒾𝓃 𝒶𝓃𝒹 𝓈𝑜𝓇𝓇𝑜𝓌 𝒶𝓃𝒹 𝓁𝑒𝒶𝒹𝓈 𝓉𝑜 𝓅𝑒𝒶𝒸𝑒 𝒶𝓃𝒹 𝒿𝑜𝓎. 𝐼 𝓌𝒾𝓁𝓁 𝑔𝓊𝒾𝒹𝑒 𝓎𝑜𝓊 𝒶𝓁𝑜𝓃𝑔 𝓉𝒽𝒾𝓈 𝓅𝒶𝓉𝒽 𝑜𝒻 𝓇𝑒𝒶𝓁𝒾𝓏𝒶𝓉𝒾𝑜𝓃.

“𝒱𝒾𝓈𝒾𝑜𝓃 𝒶𝓇𝑜𝓈𝑒, 𝒾𝓃𝓈𝒾𝑔𝒽𝓉 𝒶𝓇𝑜𝓈𝑒, 𝒹𝒾𝓈𝒸𝑒𝓇𝓃𝓂𝑒𝓃𝓉 𝒶𝓇𝑜𝓈𝑒, 𝓀𝓃𝑜𝓌𝓁𝑒𝒹𝑔𝑒 𝒶𝓇𝑜𝓈𝑒, 𝒾𝓁𝓁𝓊𝓂𝒾𝓃𝒶𝓉𝒾𝑜𝓃 𝒶𝓇𝑜𝓈𝑒 𝓌𝒾𝓉𝒽𝒾𝓃 𝓂𝑒 𝓌𝒾𝓉𝒽 𝓇𝑒𝑔𝒶𝓇𝒹 𝓉𝑜 𝓉𝒽𝒾𝓃𝑔𝓈 𝓃𝑒𝓋𝑒𝓇 𝒽𝑒𝒶𝓇𝒹 𝒷𝑒𝒻𝑜𝓇𝑒: ‘𝒯𝒽𝒾𝓈 𝓃𝑜𝒷𝓁𝑒 𝓉𝓇𝓊𝓉𝒽 𝑜𝒻 𝓈𝓉𝓇𝑒𝓈𝓈 𝒽𝒶𝓈 𝒷𝑒𝑒𝓃 𝒸𝑜𝓂𝓅𝓇𝑒𝒽𝑒𝓃𝒹𝑒𝒹.’

“𝒯𝒽𝑒 𝓃𝑜𝒷𝓁𝑒 𝓉𝓇𝓊𝓉𝒽 𝑜𝒻 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝓈𝓉𝓇𝑒𝓈𝓈: 𝓉𝒽𝑒 𝒸𝑜𝓂𝓅𝓁𝑒𝓉𝑒 𝒻𝒶𝒹𝒾𝓃𝑔 & 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃, 𝓇𝑒𝓃𝓊𝓃𝒸𝒾𝒶𝓉𝒾𝑜𝓃, 𝓇𝑒𝓁𝒾𝓃𝓆𝓊𝒾𝓈𝒽𝓂𝑒𝓃𝓉, 𝓇𝑒𝓁𝑒𝒶𝓈𝑒, & 𝓁𝑒𝓉𝓉𝒾𝓃𝑔 𝑔𝑜 𝑜𝒻 𝓉𝒽𝒶𝓉 𝓋𝑒𝓇𝓎 𝒸𝓇𝒶𝓋𝒾𝓃𝑔. 𝒯𝒽𝒾𝓈 𝓃𝑜𝒷𝓁𝑒 𝓉𝓇𝓊𝓉𝒽 𝑜𝒻 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝓈𝓉𝓇𝑒𝓈𝓈 𝒽𝒶𝓈 𝒷𝑒𝑒𝓃 𝓇𝑒𝒶𝓁𝒾𝓏𝑒𝒹. 𝒯𝒽𝒾𝓈 𝒾𝓈 𝓉𝒽𝑒 𝓃𝑜𝒷𝓁𝑒 𝓉𝓇𝓊𝓉𝒽 𝑜𝒻 𝓉𝒽𝑒 𝓌𝒶𝓎 𝑜𝒻 𝓅𝓇𝒶𝒸𝓉𝒾𝒸𝑒 𝓁𝑒𝒶𝒹𝒾𝓃𝑔 𝓉𝑜 𝓉𝒽𝑒 𝒸𝑒𝓈𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝒻 𝓈𝓉𝓇𝑒𝓈𝓈.

“𝒜𝓈 𝓈𝑜𝑜𝓃 𝒶𝓈 𝓂𝓎 𝓀𝓃𝑜𝓌𝓁𝑒𝒹𝑔𝑒 & 𝓋𝒾𝓈𝒾𝑜𝓃 𝒸𝑜𝓃𝒸𝑒𝓇𝓃𝒾𝓃𝑔 𝓉𝒽𝑒𝓈𝑒 𝒻𝑜𝓊𝓇 𝓃𝑜𝒷𝓁𝑒 𝓉𝓇𝓊𝓉𝒽𝓈 𝒶𝓈 𝓉𝒽𝑒𝓎 𝒽𝒶𝓋𝑒 𝒸𝑜𝓂𝑒 𝓉𝑜 𝒷𝑒—𝓌𝒶𝓈 𝓉𝓇𝓊𝓁𝓎 𝓅𝓊𝓇𝑒, 𝓉𝒽𝑒𝓃 𝐼 𝒹𝒾𝒹 𝒸𝓁𝒶𝒾𝓂 𝓉𝑜 𝒽𝒶𝓋𝑒 𝒹𝒾𝓇𝑒𝒸𝓉𝓁𝓎 𝒶𝓌𝒶𝓀𝑒𝓃𝑒𝒹 𝓉𝑜 𝓉𝒽𝑒 𝓇𝒾𝑔𝒽𝓉 𝓈𝑒𝓁𝒻-𝒶𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔 𝓊𝓃𝑒𝓍𝒸𝑒𝓁𝓁𝑒𝒹 𝒾𝓃 𝓉𝒽𝑒 𝒸𝑜𝓈𝓂𝑜𝓈 𝓌𝒾𝓉𝒽 𝒶𝓁𝓁 𝒾𝓉𝓈 𝓊𝓃𝓈𝑒𝑒𝓃 𝑔𝓊𝒾𝒹𝑒𝓈, 𝒸𝑜𝓃𝓉𝑒𝓂𝓅𝓁𝒶𝓉𝒾𝓋𝑒𝓈, 𝒷𝓇𝒶𝒽𝓂𝒶𝓃𝓈, 𝒾𝓉𝓈 𝓇𝑜𝓎𝒶𝓁𝓉𝓎 & 𝒸𝑜𝓂𝓂𝑜𝓃𝒻𝑜𝓁𝓀. 𝒦𝓃𝑜𝓌𝓁𝑒𝒹𝑔𝑒 & 𝓋𝒾𝓈𝒾𝑜𝓃 𝒶𝓇𝑜𝓈𝑒 𝒾𝓃 𝓂𝑒: ‘𝒰𝓃𝓈𝒽𝒶𝓀𝒶𝒷𝓁𝑒 𝒾𝓈 𝓂𝓎 𝓇𝑒𝓁𝑒𝒶𝓈𝑒. 𝒯𝒽𝒾𝓈 𝒾𝓈 𝓂𝓎 𝓁𝒶𝓈𝓉 𝒷𝒾𝓇𝓉𝒽. 𝒯𝒽𝑒𝓇𝑒 𝒾𝓈 𝓃𝑜𝓌 𝓃𝑜 𝓇𝑒𝓃𝑒𝓌𝑒𝒹 𝑒𝓍𝒾𝓈𝓉𝑒𝓃𝒸𝑒.”

𝒲𝒽𝒾𝓁𝑒 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶 𝓌𝒶𝓈 𝑒𝓍𝓅𝓁𝒶𝒾𝓃𝒾𝓃𝑔 𝓉𝒽𝑒 𝐹𝑜𝓊𝓇 𝒩𝑜𝒷𝓁𝑒 𝒯𝓇𝓊𝓉𝒽𝓈, 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝓂𝑜𝓃𝓀𝓈, 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓈𝓊𝒹𝒹𝑒𝓃𝓁𝓎 𝒻𝑒𝓁𝓉 𝒶 𝑔𝓇𝑒𝒶𝓉 𝓈𝒽𝒾𝓃𝒾𝓃𝑔 𝓌𝒾𝓉𝒽𝒾𝓃 𝒽𝒾𝓈 𝑜𝓌𝓃 𝓂𝒾𝓃𝒹. 𝐻𝑒 𝒸𝑜𝓊𝓁𝒹 𝓉𝒶𝓈𝓉𝑒 𝓉𝒽𝑒 𝓁𝒾𝒷𝑒𝓇𝒶𝓉𝒾𝑜𝓃 𝒽𝑒 𝒽𝒶𝒹 𝓈𝑜𝓊𝑔𝒽𝓉 𝒻𝑜𝓇 𝓈𝑜 𝓁𝑜𝓃𝑔. 𝐻𝒾𝓈 𝒻𝒶𝒸𝑒 𝒷𝑒𝒶𝓂𝑒𝒹 𝓌𝒾𝓉𝒽 𝒿𝑜𝓎. 𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝓅𝑜𝒾𝓃𝓉𝑒𝒹 𝒶𝓉 𝒽𝒾𝓂 𝒶𝓃𝒹 𝒸𝓇𝒾𝑒𝒹, “𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶! 𝒴𝑜𝓊’𝓋𝑒 𝑔𝑜𝓉 𝒾𝓉! 𝒴𝑜𝓊’𝓋𝑒 𝑔𝑜𝓉 𝒾𝓉!”

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝒿𝑜𝒾𝓃𝑒𝒹 𝒽𝒾𝓈 𝓅𝒶𝓁𝓂𝓈 𝒶𝓃𝒹 𝒷𝑜𝓌𝑒𝒹 𝒷𝑒𝒻𝑜𝓇𝑒 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶. 𝒲𝒾𝓉𝒽 𝒹𝑒𝑒𝓅𝑒𝓈𝓉 𝓇𝑒𝓈𝓅𝑒𝒸𝓉, 𝒽𝑒 𝓈𝓅𝑜𝓀𝑒, “𝒱𝑒𝓃𝑒𝓇𝒶𝒷𝓁𝑒 𝒢𝒶𝓊𝓉𝒶𝓂𝒶, 𝓅𝓁𝑒𝒶𝓈𝑒 𝒶𝒸𝒸𝑒𝓅𝓉 𝓂𝑒 𝒶𝓈 𝓎𝑜𝓊𝓇 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒. 𝐼 𝓀𝓃𝑜𝓌 𝓉𝒽𝒶𝓉 𝓊𝓃𝒹𝑒𝓇 𝓎𝑜𝓊𝓇 𝑔𝓊𝒾𝒹𝒶𝓃𝒸𝑒, 𝐼 𝓌𝒾𝓁𝓁 𝒶𝓉𝓉𝒶𝒾𝓃 𝓉𝒽𝑒 𝒢𝓇𝑒𝒶𝓉 𝒜𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔.”

𝒯𝒽𝑒 𝑜𝓉𝒽𝑒𝓇 𝒻𝑜𝓊𝓇 𝓂𝑜𝓃𝓀𝓈 𝒶𝓁𝓈𝑜 𝒷𝑜𝓌𝑒𝒹 𝒶𝓉 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶’𝓈 𝒻𝑒𝑒𝓉, 𝒿𝑜𝒾𝓃𝑒𝒹 𝓉𝒽𝑒𝒾𝓇 𝓅𝒶𝓁𝓂𝓈, 𝒶𝓃𝒹 𝒶𝓈𝓀𝑒𝒹 𝓉𝑜 𝒷𝑒 𝓇𝑒𝒸𝑒𝒾𝓋𝑒𝒹 𝒶𝓈 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈. 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶 𝓈𝒶𝒾𝒹, “𝐵𝓇𝑜𝓉𝒽𝑒𝓇𝓈! 𝒯𝒽𝑒 𝒸𝒽𝒾𝓁𝒹𝓇𝑒𝓃 𝑜𝒻 𝓉𝒽𝑒 𝓋𝒾𝓁𝓁𝒶𝑔𝑒 𝒽𝒶𝓋𝑒 𝑔𝒾𝓋𝑒𝓃 𝓂𝑒 𝓉𝒽𝑒 𝓃𝒶𝓂𝑒 ‘𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶.” 𝒴𝑜𝓊 𝓉𝑜𝑜 𝓂𝒶𝓎 𝒸𝒶𝓁𝓁 𝓂𝑒 𝒷𝓎 𝓉𝒽𝒶𝓉 𝓃𝒶𝓂𝑒 𝒾𝒻 𝓎𝑜𝓊 𝓁𝒾𝓀𝑒.”

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝒶𝓈𝓀𝑒𝒹, “𝒟𝑜𝑒𝓈𝓃’𝓉 ‘𝐵𝓊𝒹𝒹𝒽𝒶’ 𝓂𝑒𝒶𝓃 ‘𝒪𝓃𝑒 𝓌𝒽𝑜 𝒾𝓈 𝒶𝓌𝒶𝓀𝑒𝓃𝑒𝒹’?”

“𝒯𝒽𝒶𝓉 𝒾𝓈 𝒸𝑜𝓇𝓇𝑒𝒸𝓉, 𝒶𝓃𝒹 𝓉𝒽𝑒𝓎 𝒸𝒶𝓁𝓁 𝓉𝒽𝑒 𝓅𝒶𝓉𝒽 𝓉𝒽𝒶𝓉 𝐼 𝒽𝒶𝓋𝑒 𝒹𝒾𝓈𝒸𝑜𝓋𝑒𝓇𝑒𝒹 ‘𝓉𝒽𝑒 𝒲𝒶𝓎 𝑜𝒻 𝒜𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔.’ 𝒲𝒽𝒶𝓉 𝒹𝑜 𝓎𝑜𝓊 𝓉𝒽𝒾𝓃𝓀 𝑜𝒻 𝓉𝒽𝒾𝓈 𝓃𝒶𝓂𝑒?”

“’𝒪𝓃𝑒 𝓌𝒽𝑜 𝒾𝓈 𝒶𝓌𝒶𝓀𝑒𝓃𝑒𝒹’! ‘𝒯𝒽𝑒 𝒲𝒶𝓎 𝑜𝒻 𝒜𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔’! 𝒲𝑜𝓃𝒹𝑒𝓇𝒻𝓊𝓁! 𝒲𝑜𝓃𝒹𝑒𝓇𝒻𝓊𝓁! 𝒯𝒽𝑒𝓈𝑒 𝓃𝒶𝓂𝑒𝓈 𝒶𝓇𝑒 𝓉𝓇𝓊𝑒, 𝓎𝑒𝓉 𝓈𝒾𝓂𝓅𝓁𝑒. 𝒲𝑒 𝓌𝒾𝓁𝓁 𝒽𝒶𝓅𝓅𝒾𝓁𝓎 𝒸𝒶𝓁𝓁 𝓎𝑜𝓊 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶, 𝒶𝓃𝒹 𝓉𝒽𝑒 𝓅𝒶𝓉𝒽 𝓎𝑜𝓊 𝒽𝒶𝓋𝑒 𝒹𝒾𝓈𝒸𝑜𝓋𝑒𝓇𝑒𝒹 𝓉𝒽𝑒 𝒲𝒶𝓎 𝑜𝒻 𝒜𝓌𝒶𝓀𝑒𝓃𝒾𝓃𝑔. 𝒜𝓈 𝓎𝑜𝓊 𝒿𝓊𝓈𝓉 𝓈𝒶𝒾𝒹, 𝓁𝒾𝓋𝒾𝓃𝑔 𝑒𝒶𝒸𝒽 𝒹𝒶𝓎 𝓂𝒾𝓃𝒹𝒻𝓊𝓁𝓁𝓎 𝒾𝓈 𝓉𝒽𝑒 𝓋𝑒𝓇𝓎 𝒷𝒶𝓈𝒾𝓈 𝑜𝒻 𝓈𝓅𝒾𝓇𝒾𝓉𝓊𝒶𝓁 𝓅𝓇𝒶𝒸𝓉𝒾𝒸𝑒.” 𝒯𝒽𝑒 𝒻𝒾𝓋𝑒 𝓂𝑜𝓃𝓀𝓈 𝓌𝑒𝓇𝑒 𝑜𝒻 𝑜𝓃𝑒 𝓂𝒾𝓃𝒹 𝓉𝑜 𝒶𝒸𝒸𝑒𝓅𝓉 𝒢𝒶𝓊𝓉𝒶𝓂𝒶 𝒶𝓈 𝓉𝒽𝑒𝒾𝓇 𝓉𝑒𝒶𝒸𝒽𝑒𝓇 𝒶𝓃𝒹 𝓉𝑜 𝒸𝒶𝓁𝓁 𝒽𝒾𝓂 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶.

𝒯𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝓈𝓂𝒾𝓁𝑒𝒹 𝒶𝓉 𝓉𝒽𝑒𝓂.” 𝒫𝓁𝑒𝒶𝓈𝑒, 𝒷𝓇𝑜𝓉𝒽𝑒𝓇𝓈, 𝓅𝓇𝒶𝒸𝓉𝒾𝒸𝑒 𝓌𝒾𝓉𝒽 𝒶𝓃 𝑜𝓅𝑒𝓃 𝒶𝓃𝒹 𝒾𝓃𝓉𝑒𝓁𝓁𝒾𝑔𝑒𝓃𝓉 𝓈𝓅𝒾𝓇𝒾𝓉, 𝒶𝓃𝒹 𝒾𝓃 𝓉𝒽𝓇𝑒𝑒 𝓂𝑜𝓃𝓉𝒽𝓈 𝓎𝑜𝓊 𝓌𝒾𝓁𝓁 𝒽𝒶𝓋𝑒 𝒶𝓉𝓉𝒶𝒾𝓃𝑒𝒹 𝓉𝒽𝑒 𝒻𝓇𝓊𝒾𝓉 𝑜𝒻 𝓁𝒾𝒷𝑒𝓇𝒶𝓉𝒾𝑜𝓃.”

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝑜𝓇 𝒜𝒿𝓃𝒶𝓉𝒶 𝒦𝒶𝓊𝓃𝒹𝒾𝓃𝓎𝒶

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶(𝒫𝒶𝓁𝒾) 𝑜𝓇 𝒜𝒿𝓃𝒶𝓉𝒶 𝒦𝒶𝓊𝓃𝒹𝒾𝓃𝓎𝒶(𝒮𝒶𝓃𝓈𝓀𝓇𝒾𝓉) 𝓌𝒶𝓈 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝒻𝒾𝓇𝓈𝓉 𝒻𝒾𝓋𝑒 𝓂𝑜𝓃𝓀𝓈 𝓌𝒾𝓉𝒽 𝐵𝓊𝒹𝒹𝒽𝒶. 𝐻𝑒 𝓌𝒶𝓈 𝒷𝑜𝓇𝓃 𝒾𝓃 𝓉𝒽𝑒 𝟨𝓉𝒽 𝒸𝑒𝓃𝓉𝓊𝓇𝓎 𝐵𝒞𝐸 𝒾𝓃 𝒶 𝐵𝓇𝒶𝒽𝓂𝒾𝓃 𝒻𝒶𝓂𝒾𝓁𝓎 𝒾𝓃 𝒟𝑜𝓃𝒶𝓋𝒶𝓉𝒽𝓊 𝓃𝑒𝒶𝓇 𝒦𝒶𝓅𝒾𝓁𝒶𝓋𝒶𝓈𝓉𝓊. 𝒜𝓈 𝒶 𝓎𝑜𝓊𝓉𝒽 𝒹𝓊𝑒 𝓉𝑜 𝒽𝒾𝓈 𝓂𝒶𝓈𝓉𝑒𝓇𝓎 𝑜𝒻 𝒱𝑒𝒹𝒶𝓈 𝒶𝓃𝒹 𝒽𝒾𝓈 𝑒𝓍𝒸𝑒𝓁𝓁𝑒𝓃𝒸𝑒 𝒾𝓃 𝓉𝒽𝑒 𝓈𝒸𝒾𝑒𝓃𝒸𝑒 𝑜𝒻 𝓅𝒽𝓎𝓈𝒾𝑜𝑔𝓃𝑜𝓂𝓎(𝐿𝒶𝓀𝒽𝒶𝓃𝒶 𝑀𝒶𝓃𝓉𝒶) 𝒽𝑒 𝓌𝒶𝓈 𝒶𝓅𝓅𝑜𝒾𝓃𝓉𝑒𝒹 𝒶𝓈 𝒶 𝓇𝑜𝓎𝒶𝓁 𝒸𝑜𝓊𝓇𝓉 𝓈𝒸𝒽𝑜𝓁𝒶𝓇 𝒾𝓃 𝒦𝒶𝓅𝒾𝓁𝓋𝒶𝓈𝓉𝓊 𝓌𝒽𝑒𝓇𝑒 𝓉𝒽𝑒 𝒮𝒽𝒶𝓀𝓎𝒶 𝐸𝓂𝓅𝒾𝓇𝑒 𝓌𝒶𝓈 𝓇𝓊𝓁𝑒𝒹 𝒷𝓎 𝒦𝒾𝓃𝑔 𝒮𝒽𝓊𝒹𝒽𝑜𝒹𝒽𝒶𝓃𝒶. 𝒲𝒽𝑒𝓃 𝓉𝒽𝑒 𝒬𝓊𝑒𝑒𝓃 𝑔𝒶𝓋𝑒 𝒷𝒾𝓇𝓉𝒽 𝓉𝑜 𝒶 𝓈𝑜𝓃 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶 𝒢𝒶𝓊𝓉𝒶𝓂, 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓅𝓇𝑒𝒹𝒾𝒸𝓉𝑒𝒹 𝓉𝒽𝒶𝓉 𝓉𝒽𝑒 𝒫𝓇𝒾𝓃𝒸𝑒 𝓌𝑜𝓊𝓁𝒹 𝒷𝑒𝒸𝑜𝓂𝑒 𝒶𝓃 𝐸𝓃𝓁𝒾𝑔𝒽𝓉𝑒𝓃𝑒𝒹 𝐵𝑒𝒾𝓃𝑔 𝒶𝓃𝒹 𝓋𝑜𝓌𝑒𝒹 𝓉𝑜 𝒻𝑜𝓁𝓁𝑜𝓌 𝒽𝒾𝓂.

𝑅𝑒𝓃𝑜𝓊𝓃𝒸𝑒𝓂𝑒𝓃𝓉 𝒶𝓃𝒹 𝒜𝓇𝒶𝒽𝒶𝓃𝓉𝓈𝒽𝒾𝓅

𝒲𝒽𝑒𝓃 𝓅𝓇𝒾𝓃𝒸𝑒 𝒮𝒾𝒹𝒹𝒽𝒶𝓇𝓉𝒽𝒶 𝓁𝑒𝒻𝓉 𝓉𝒽𝑒 𝓀𝒾𝓃𝑔𝒹𝑜𝓂 𝓉𝑜 𝒷𝑒𝒸𝑜𝓂𝑒 𝒶𝓃 𝒶𝓈𝒸𝑒𝓉𝒾𝒸, 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝒶𝓃𝒹 𝓉𝒽𝑒 𝑜𝓉𝒽𝑒𝓇 𝒻𝑜𝓊𝓇 𝒻𝓇𝒾𝑒𝓃𝒹𝓈 𝒶𝓁𝓈𝑜 𝒶𝒸𝒸𝑜𝓂𝓅𝒶𝓃𝒾𝑒𝒹 𝒽𝒾𝓂. 𝒯𝒽𝑒𝓎 𝓌𝑒𝓇𝑒 𝓀𝓃𝑜𝓌𝓃 𝒶𝓈 𝓉𝒽𝑒 𝒫𝒶𝓃𝒸𝒶𝓋𝒶𝑔𝑔𝒾𝓎𝓎𝒶 𝑜𝓇 𝓉𝒽𝑒 𝒢𝓇𝑜𝓊𝓅 𝑜𝒻 𝐹𝒾𝓋𝑒. 𝒲𝒽𝑒𝓃 𝒽𝑒 𝒶𝓉𝓉𝒶𝒾𝓃𝑒𝒹 𝑒𝓃𝓁𝒾𝑔𝒽𝓉𝑒𝓃𝓂𝑒𝓃𝓉 𝒶𝓃𝒹 𝑔𝒶𝓋𝑒 𝒽𝒾𝓈 𝒻𝒾𝓇𝓈𝓉 𝒮𝑒𝓇𝓂𝑜𝓃 𝓉𝑜 𝒽𝒾𝓈 𝒻𝒾𝓋𝑒 𝓂𝑜𝓃𝓀 𝒻𝓇𝒾𝑒𝓃𝒹𝓈 𝒾𝓉 𝒾𝓈 𝓈𝒶𝒾𝒹 𝓉𝒽𝒶𝓉 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓌𝒶𝓈 𝓉𝒽𝑒 𝒻𝒾𝓇𝓈𝓉 𝓉𝑜 𝒸𝑜𝓂𝓅𝓇𝑒𝒽𝑒𝓃𝒹 𝒽𝒾𝓈 𝓉𝑒𝒶𝒸𝒽𝒾𝓃𝑔𝓈 𝒶𝓃𝒹 𝒷𝑒𝒸𝒶𝓂𝑒 𝒶𝓃 𝒜𝓇𝒶𝒽𝒶𝓃𝓉 𝓌𝒽𝑒𝓃 𝒽𝑒 𝒽𝑒𝒶𝓇𝒹 𝓉𝒽𝑒 𝒜𝓃𝒶𝓉𝓉𝒶𝓁𝒶𝓀𝓀𝒽𝒶𝓃𝒶 𝒮𝓊𝓉𝓉𝒶 𝓇𝑒𝑔𝒶𝓇𝒹𝒾𝓃𝑔 𝓈𝑜𝓊𝓁-𝓁𝑒𝓈𝓈𝓃𝑒𝓈𝓈 𝑜𝓇 𝓃𝑜𝓃 𝓈𝑒𝓁𝒻. 𝐻𝑒 𝓉𝒽𝑒𝓃 𝓇𝑒𝓆𝓊𝑒𝓈𝓉𝑒𝒹 𝐵𝓊𝒹𝒹𝒽𝒶 𝓉𝑜 𝓅𝑒𝓇𝓂𝒾𝓉 𝒽𝒾𝓂 𝓉𝑜 𝓇𝑒𝓉𝒾𝓇𝑒 𝒻𝓇𝑜𝓂 𝓉𝒽𝑒 𝓌𝑜𝓇𝓁𝒹 𝒶𝓃𝒹 𝐵𝓊𝒹𝒹𝒽𝒶 𝒶𝑔𝓇𝑒𝑒𝒹 𝒶𝓃𝒹 𝒹𝑒𝒸𝓁𝒶𝓇𝑒𝒹 𝒽𝒾𝓂 𝓉𝒽𝑒 𝐹𝒾𝓇𝓈𝓉 𝐵𝒽𝒾𝓀𝓀𝒽𝓊 𝒾𝓃 𝓉𝒽𝑒 𝒮𝒶𝓃𝑔𝒽𝒶.

𝒜𝒻𝓉𝑒𝓇 𝒜𝓌𝒶𝓀𝑒𝓃𝓂𝑒𝓃𝓉

𝒜𝒻𝓉𝑒𝓇 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝓈𝑒𝓉 𝓊𝓅 𝓉𝒽𝑒 𝒮𝒶𝓃𝑔𝒽𝒶, 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝒶𝓃𝒹 𝓉𝒽𝑒 𝑜𝓉𝒽𝑒𝓇 𝓂𝑜𝓃𝓀𝓈 𝓉𝓇𝒶𝓋𝑒𝓁𝓁𝑒𝒹 𝓌𝒾𝓉𝒽 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝒷𝓎 𝒻𝑜𝑜𝓉 𝓉𝑜 𝓈𝓅𝓇𝑒𝒶𝒹 𝒟𝒽𝒶𝓂𝓂𝒶. 𝒲𝒽𝑒𝓃 𝐵𝓊𝒹𝒹𝒽𝒶 𝓌𝑒𝓃𝓉 𝓉𝑜 𝒸𝑜𝓂𝓂𝓊𝓃𝒾𝒸𝒶𝓉𝑒 𝒽𝒾𝓈 𝓉𝑒𝒶𝒸𝒽𝒾𝓃𝑔𝓈 𝒶𝓃𝒹 𝒽𝒾𝓈 𝑒𝓍𝒶𝓁𝓉𝑒𝒹 𝑒𝓃𝓁𝒾𝑔𝒽𝓉𝑒𝓃𝑒𝒹 𝓈𝓉𝒶𝓉𝑒 𝓉𝑜 𝒦𝒾𝓃𝑔 𝐵𝒾𝓂𝒷𝒾𝓈𝒶𝓇𝒶 𝒶𝓈 𝓅𝓇𝑜𝓂𝒾𝓈𝑒𝒹, 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓌𝑒𝓃𝓉 𝓉𝑜 𝒽𝒾𝓈 𝒽𝑜𝓂𝑒 𝓉𝑜𝓌𝓃 𝒶𝓃𝒹 𝒸𝑜𝓃𝓋𝑒𝓇𝓉𝑒𝒹 𝓂𝒶𝓃𝓎 𝒻𝑜𝓁𝓁𝑜𝓌𝑒𝓇𝓈 𝓉𝑜 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝓉𝑒𝒶𝒸𝒽𝒾𝓃𝑔𝓈, 𝒻𝑜𝓇𝑒𝓂𝑜𝓈𝓉 𝒶𝓂𝑜𝓃𝑔 𝓉𝒽𝑒𝓂 𝒷𝑒𝒾𝓃𝑔 𝒽𝒾𝓈 𝓃𝑒𝓅𝒽𝑒𝓌 𝒫𝓊𝓃𝓃𝒶. 𝒫𝓊𝓃𝓃𝒶 𝒾𝓃 𝓉𝓊𝓇𝓃 𝓅𝓇𝑒𝒶𝒸𝒽𝑒𝒹 𝒶𝓃𝒹 𝒸𝑜𝓃𝓋𝑒𝓇𝓉𝑒𝒹 𝟧𝟢𝟢 𝑜𝒻 𝒽𝒾𝓈 𝒸𝓁𝒶𝓃 𝓉𝑜 𝓂𝑜𝓃𝓀𝓈. 𝐵𝓊𝒹𝒹𝒽𝒶 𝓉𝑜𝑜 𝒶𝒸𝓀𝓃𝑜𝓌𝓁𝑒𝒹𝑔𝑒𝒹 𝒫𝓊𝓃𝓃𝒶 𝒻𝑜𝓇 𝒽𝒾𝓈 𝓅𝓇𝑒𝒶𝒸𝒽𝒾𝓃𝑔 𝓈𝓀𝒾𝓁𝓁𝓈 𝒶𝓃𝒹 𝒹𝑒𝒸𝓁𝒶𝓇𝑒𝒹 𝒽𝒾𝓂 𝒻𝑜𝓇𝑒𝓂𝑜𝓈𝓉 𝒶𝓂𝑜𝓃𝑔 𝒽𝒾𝓈 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈.

𝑀𝒶𝓃𝓎 𝒹𝒾𝓈𝒸𝑜𝓊𝓇𝓈𝑒𝓈 𝒶𝓃𝒹 𝓌𝓇𝒾𝓉𝒾𝓃𝑔𝓈 𝒶𝓇𝑒 𝒶𝓉𝓉𝓇𝒾𝒷𝓊𝓉𝑒𝒹 𝓉𝑜 𝒦𝑜𝓃𝒹𝒶𝓃𝒶 𝒾𝓃 𝐵𝓊𝒹𝒹𝒽𝒾𝓈𝓉 𝓁𝒾𝓉𝑒𝓇𝒶𝓉𝓊𝓇𝑒 𝒷𝑒𝒾𝓃𝑔 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝓈𝑒𝓃𝒾𝑜𝓇𝓂𝑜𝓈𝓉 𝓂𝑜𝓃𝓀𝓈. 𝒜𝒻𝓉𝑒𝓇 𝓈𝓅𝑒𝓃𝒹𝒾𝓃𝑔 𝒶 𝓅𝑒𝓇𝒾𝑜𝒹 𝒾𝓃 𝓉𝒽𝑒 𝒮𝒶𝓃𝑔𝒽𝒶 𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓉𝒽𝑒𝓃 𝓇𝑒𝓉𝒾𝓇𝑒𝒹 𝓉𝑜 𝓉𝒽𝑒 𝐻𝒾𝓂𝒶𝓁𝒶𝓎𝒶𝓈 𝓉𝑜 𝓈𝓅𝑒𝓃𝒹 𝓂𝑜𝓇𝑒 𝓉𝒾𝓂𝑒 𝒾𝓃 𝓇𝑒𝓁𝒾𝑔𝒾𝑜𝓊𝓈 𝓅𝓇𝒶𝒸𝓉𝒾𝒸𝑒 𝒶𝓈 𝒽𝑒 𝓌𝒶𝓈 𝒷𝑒𝒾𝓃𝑔 𝒾𝓃𝒽𝒾𝒷𝒾𝓉𝑒𝒹 𝒷𝓎 𝓉𝒽𝑒 𝑔𝓇𝑜𝓌𝒾𝓃𝑔 𝓅𝑜𝓅𝓊𝓁𝒶𝓇𝒾𝓉𝓎 𝑜𝒻 𝓉𝒽𝑒 𝒮𝒶𝓃𝑔𝒽𝒶. 𝒯𝒽𝒾𝓈 𝒾𝓈 𝓂𝑒𝓃𝓉𝒾𝑜𝓃𝑒𝒹 𝒾𝓃 𝓉𝒽𝑒 𝒮𝒶𝓂𝓎𝓊𝓉𝓉𝒶 𝒩𝒾𝓀𝒶𝓎𝒶. 𝒲𝒽𝑒𝓃 𝒽𝑒 𝓀𝓃𝑒𝓌 𝒽𝒾𝓈 𝑒𝓃𝒹 𝓌𝒶𝓈 𝓃𝑒𝒶𝓇 𝒽𝑒 𝓇𝑒𝓉𝓊𝓇𝓃𝑒𝒹 𝓉𝑜 𝓈𝓉𝓇𝑜𝓀𝑒 𝒶𝓃𝒹 𝓀𝒾𝓈𝓈 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶’𝓈 𝒻𝑒𝑒𝓉 𝓁𝑜𝓋𝒾𝓃𝑔𝓁𝓎 𝒶𝓃𝒹 𝒶𝓈𝓀𝑒𝒹 𝒽𝒾𝓈 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈 𝓃𝑜𝓉 𝓉𝑜 𝓂𝑜𝓊𝓇𝓃 𝒽𝒾𝓂. 𝒯𝒽𝑒 𝓃𝑒𝓍𝓉 𝓂𝑜𝓇𝓃𝒾𝓃𝑔 𝒽𝑒 𝓅𝒶𝓈𝓈𝑒𝒹 𝒶𝓌𝒶𝓎 𝒶𝓃𝒹 𝓌𝒶𝓈 𝒸𝓇𝑒𝓂𝒶𝓉𝑒𝒹 𝓌𝒾𝓉𝒽 𝓉𝒽𝑒 𝒸𝑒𝓇𝑒𝓂𝑜𝓃𝓎 𝒷𝑒𝒾𝓃𝑔 𝓅𝓇𝑒𝓈𝒾𝒹𝑒𝒹 𝒷𝓎 𝒜𝓃𝓊𝓇𝓊𝒹𝒹𝒽𝒶 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝓉𝑒𝓃 𝒸𝒽𝒾𝑒𝒻 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈 𝒶𝓃𝒹 𝟧𝟢𝟢 𝑜𝓉𝒽𝑒𝓇 𝓂𝑜𝓃𝓀𝓈. 𝒯𝒽𝑒 𝒶𝓈𝒽𝑒𝓈 𝓌𝑒𝓇𝑒 𝓉𝒽𝑒𝓃 𝑒𝓃𝓈𝒽𝓇𝒾𝓃𝑒𝒹 𝒾𝓃 𝒶 𝓈𝒾𝓁𝓋𝑒𝓇 𝒮𝓉𝓊𝓅𝒶 𝒶𝓉 𝒱𝑒𝓁𝓊𝓋𝒶𝓃𝒶.

𝒫𝒶𝓈𝓉 𝐵𝒾𝓇𝓉𝒽𝓈

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓌𝒶𝓈 𝓈𝒶𝒾𝒹 𝓉𝑜 𝒽𝒶𝓋𝑒 𝒷𝑒𝑒𝓃 𝒷𝑜𝓇𝓃 𝒶 𝓃𝓊𝓂𝒷𝑒𝓇 𝑜𝒻 𝓉𝒾𝓂𝑒𝓈 𝓌𝒾𝓉𝒽 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝒾𝓃 𝑒𝒶𝓇𝓁𝒾𝑒𝓇 𝒷𝒾𝓇𝓉𝒽𝓈 𝒶𝓃𝒹 𝒽𝒶𝒹 𝒶𝓁𝓇𝑒𝒶𝒹𝓎 𝓇𝑒𝒶𝒸𝒽𝑒𝒹 𝒶 𝓋𝑒𝓇𝓎 𝒽𝒾𝑔𝒽 𝓈𝓉𝒶𝓉𝑒 𝑜𝒻 𝓈𝓅𝒾𝓇𝒾𝓉𝓊𝒶𝓁 𝑒𝓋𝑜𝓁𝓋𝑒𝓂𝑒𝓃𝓉 𝓌𝒽𝒾𝒸𝒽 𝒸𝓊𝓁𝓂𝒾𝓃𝒶𝓉𝑒𝒹 𝒾𝓃 𝒽𝒾𝓈 𝒜𝓇𝒶𝒽𝒶𝓃𝓉𝓈𝒽𝒾𝓅 𝒾𝓃 𝓉𝒽𝑒 𝓅𝓇𝑒𝓈𝑒𝓃𝓉 𝓁𝒾𝒻𝑒𝓉𝒾𝓂𝑒.

𝒞𝑜𝓃𝒸𝓁𝓊𝓈𝒾𝑜𝓃

𝒦𝑜𝓃𝒹𝒶𝓃𝓃𝒶 𝓌𝒶𝓈 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝒸𝓁𝑜𝓈𝑒𝓈𝓉 𝓂𝑜𝓃𝓀𝓈, 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈 𝒶𝓃𝒹 𝒾𝓃𝒾𝓉𝒾𝒶𝓁𝓁𝓎 𝒶 𝒻𝓇𝒾𝑒𝓃𝒹 𝑜𝒻 𝓉𝒽𝑒 𝐵𝓊𝒹𝒹𝒽𝒶 𝓌𝒽𝑒𝓃 𝒽𝑒 𝓌𝒶𝓈 𝒶 𝓌𝑜𝓇𝓁𝒹𝓁𝓎 𝒫𝓇𝒾𝓃𝒸𝑒. 𝐻𝒾𝓈 𝓁𝑜𝓋𝑒 𝒶𝓃𝒹 𝓈𝑒𝓇𝓋𝒾𝓉𝓊𝒹𝑒 𝓉𝑜𝓌𝒶𝓇𝒹𝓈 𝐵𝓊𝒹𝒹𝒽𝒶 𝓌𝒶𝓈 𝑒𝓍𝑒𝓂𝓅𝓁𝒶𝓇𝓎 𝒶𝓃𝒹 𝒽𝑒 𝓌𝒶𝓈 𝒽𝑜𝓃𝑜𝓊𝓇𝑒𝒹 𝒶𝓃𝒹 𝓇𝑒𝓈𝓅𝑒𝒸𝓉𝑒𝒹 𝒷𝓎 𝒶𝓁𝓁 𝒷𝑒𝒾𝓃𝑔 𝑜𝓃𝑒 𝑜𝒻 𝓉𝒽𝑒 𝓈𝑒𝓃𝒾𝑜𝓇𝓂𝑜𝓈𝓉 𝓂𝑜𝓃𝓀𝓈. 𝐻𝑒 𝒶𝓁𝓌𝒶𝓎𝓈 𝑒𝓍𝒽𝑜𝓇𝓉𝑒𝒹 𝓉𝒽𝑒 𝒻𝑒𝓁𝓁𝑜𝓌 𝒹𝒾𝓈𝒸𝒾𝓅𝓁𝑒𝓈 𝓉𝑜 𝑔𝒾𝓋𝑒 𝓊𝓅 𝓉𝓇𝒶𝓃𝓈𝒾𝓉𝑜𝓇𝓎 𝓅𝓁𝑒𝒶𝓈𝓊𝓇𝑒𝓈 𝒶𝓃𝒹 𝒹𝓌𝑒𝓁𝓁 𝑜𝓃 𝓉𝒽𝑒 𝒾𝓂𝓅𝑒𝓇𝓂𝒶𝓃𝑒𝓃𝒸𝑒 𝑜𝒻 𝓁𝒾𝒻𝑒 𝒶𝓃𝒹 𝓈𝑒𝑒𝓀 𝒮𝑒𝓁𝒻 𝓇𝑒𝒶𝓁𝒾𝓈𝒶𝓉𝒾𝑜𝓃 𝑜𝓇 𝐿𝒾𝒷𝑒𝓇𝒶𝓉𝒾𝑜𝓃.

𝔗𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞’𝔰 𝔣𝔦𝔯𝔰𝔱 𝔡𝔦𝔰𝔠𝔬𝔲𝔯𝔰𝔢 𝔞𝔣𝔱𝔢𝔯 𝔥𝔦𝔰 𝔞𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤:

𝔒𝔫 𝔬𝔫𝔢 𝔬𝔠𝔠𝔞𝔰𝔦𝔬𝔫 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔴𝔞𝔰 𝔰𝔱𝔞𝔶𝔦𝔫𝔤 𝔫𝔢𝔞𝔯 𝔅𝔢𝔫𝔞𝔯𝔢𝔰 𝔦𝔫 𝔱𝔥𝔢 𝔇𝔢𝔢𝔯 𝔓𝔞𝔯𝔨, 𝔴𝔥𝔢𝔯𝔢 𝔥𝔢 𝔞𝔡𝔡𝔯𝔢𝔰𝔰𝔢𝔡 𝔞 𝔤𝔯𝔬𝔲𝔭 𝔬𝔣 𝔣𝔦𝔳𝔢 𝔪𝔬𝔫𝔨𝔰:

“𝔐𝔶 𝔅𝔯𝔬𝔱𝔥𝔢𝔯𝔰, 𝔱𝔥𝔢𝔯𝔢 𝔞𝔯𝔢 𝔱𝔥𝔢𝔰𝔢 𝔱𝔴𝔬 𝔢𝔵𝔱𝔯𝔢𝔪𝔢𝔰 𝔱𝔥𝔞𝔱 𝔞 𝔭𝔢𝔯𝔰𝔬𝔫 𝔬𝔫 𝔱𝔥𝔢 𝔭𝔞𝔱𝔥 𝔰𝔥𝔬𝔲𝔩𝔡 𝔞𝔳𝔬𝔦𝔡. 𝔚𝔥𝔦𝔠𝔥 𝔱𝔴𝔬? 𝔒𝔫𝔢 𝔦𝔰 𝔱𝔬 𝔭𝔩𝔲𝔫𝔤𝔢 𝔬𝔫𝔢𝔰𝔢𝔩𝔣 𝔦𝔫𝔱𝔬 𝔰𝔢𝔫𝔰𝔲𝔞𝔩 𝔭𝔩𝔢𝔞𝔰𝔲𝔯𝔢𝔰. 𝔄𝔫𝔡 𝔱𝔥𝔢 𝔬𝔱𝔥𝔢𝔯 𝔦𝔰 𝔱𝔬 𝔭𝔯𝔞𝔠𝔱𝔦𝔠𝔢 𝔞𝔲𝔰𝔱𝔢𝔯𝔦𝔱𝔦𝔢𝔰 𝔴𝔥𝔦𝔠𝔥 𝔡𝔢𝔭𝔯𝔦𝔳𝔢 𝔱𝔥𝔢 𝔟𝔬𝔡𝔶 𝔬𝔣 𝔦𝔱𝔰 𝔫𝔢𝔢𝔡𝔰. 𝔅𝔬𝔱𝔥 𝔬𝔣 𝔱𝔥𝔢𝔰𝔢 𝔢𝔵𝔱𝔯𝔢𝔪𝔢𝔰 𝔩𝔢𝔞𝔡 𝔱𝔬 𝔣𝔞𝔦𝔩𝔲𝔯𝔢.

“𝔗𝔥𝔢 𝔭𝔞𝔱𝔥 ℑ 𝔥𝔞𝔳𝔢 𝔡𝔦𝔰𝔠𝔬𝔳𝔢𝔯𝔢𝔡 𝔦𝔰 𝔱𝔥𝔢 𝔐𝔦𝔡𝔡𝔩𝔢 𝔚𝔞𝔶, 𝔴𝔥𝔦𝔠𝔥 𝔞𝔳𝔬𝔦𝔡𝔰 𝔟𝔬𝔱𝔥 𝔢𝔵𝔱𝔯𝔢𝔪𝔢𝔰 𝔞𝔫𝔡 𝔥𝔞𝔰 𝔱𝔥𝔢 𝔠𝔞𝔭𝔞𝔠𝔦𝔱𝔶 𝔱𝔬 𝔩𝔢𝔞𝔡 𝔬𝔫𝔢 𝔱𝔬 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫, 𝔞𝔫𝔡 𝔭𝔢𝔞𝔠𝔢. ℑ𝔱 𝔦𝔰 𝔱𝔥𝔢 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔓𝔞𝔱𝔥 𝔬𝔣 𝔯𝔦𝔤𝔥𝔱 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔯𝔦𝔤𝔥𝔱 𝔱𝔥𝔬𝔲𝔤𝔥𝔱, 𝔯𝔦𝔤𝔥𝔱 𝔰𝔭𝔢𝔢𝔠𝔥, 𝔯𝔦𝔤𝔥𝔱 𝔞𝔠𝔱𝔦𝔬𝔫, 𝔯𝔦𝔤𝔥𝔱 𝔩𝔦𝔳𝔢𝔩𝔦𝔥𝔬𝔬𝔡, 𝔯𝔦𝔤𝔥𝔱 𝔢𝔣𝔣𝔬𝔯𝔱, 𝔯𝔦𝔤𝔥𝔱 𝔪𝔦𝔫𝔡𝔣𝔲𝔩𝔫𝔢𝔰𝔰 𝔞𝔫𝔡 𝔯𝔦𝔤𝔥𝔱 𝔠𝔬𝔫𝔠𝔢𝔫𝔱𝔯𝔞𝔱𝔦𝔬𝔫. ℑ 𝔥𝔞𝔳𝔢 𝔣𝔬𝔩𝔩𝔬𝔴𝔢𝔡 𝔱𝔥𝔦𝔰 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔭𝔞𝔱𝔥 𝔞𝔫𝔡 𝔥𝔞𝔳𝔢 𝔯𝔢𝔞𝔩𝔦𝔷𝔢𝔡 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫 𝔞𝔫𝔡 𝔭𝔢𝔞𝔠𝔢.

𝔄 𝔇𝔥𝔞𝔪𝔪𝔞 𝔴𝔥𝔢𝔢𝔩 𝔯𝔢𝔭𝔯𝔢𝔰𝔢𝔫𝔱𝔰 𝔱𝔥𝔢 𝔢𝔦𝔤𝔥𝔱 𝔰𝔭𝔬𝔨𝔢𝔰, 𝔞𝔫𝔡 𝔢𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔭𝔞𝔱𝔥 𝔬𝔣 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞’𝔰 𝔣𝔦𝔯𝔰𝔱 𝔱𝔢𝔞𝔠𝔥𝔦𝔫𝔤 𝔦𝔫 𝔱𝔥𝔢 𝔇𝔢𝔢𝔯 𝔓𝔞𝔯𝔨, 𝔖𝔞𝔯𝔫𝔞𝔱𝔥. 𝔗𝔥𝔢 𝔡𝔢𝔢𝔯 𝔰𝔶𝔪𝔟𝔬𝔩𝔦𝔷𝔢𝔰 𝔱𝔥𝔢 𝔭𝔢𝔯𝔰𝔬𝔫𝔦𝔣𝔦𝔠𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔤𝔢𝔫𝔱𝔩𝔢 𝔴𝔦𝔰𝔡𝔬𝔪. ℑ𝔫 𝔗𝔦𝔟𝔢𝔱𝔞𝔫 𝔅𝔲𝔡𝔡𝔥𝔦𝔰𝔪, 𝔞 𝔪𝔬𝔫𝔞𝔰𝔱𝔢𝔯𝔶 𝔪𝔞𝔶 𝔥𝔞𝔳𝔢 𝔱𝔥𝔦𝔰 𝔰𝔶𝔪𝔟𝔬𝔩 𝔬𝔣 𝔞 𝔇𝔥𝔞𝔪𝔪𝔞 𝔴𝔥𝔢𝔢𝔩 𝔣𝔩𝔞𝔫𝔨𝔢𝔡 𝔟𝔶 𝔱𝔴𝔬 𝔡𝔢𝔢𝔯 𝔬𝔫 𝔱𝔥𝔢 𝔯𝔬𝔬𝔣𝔱𝔬𝔭.

𝔗𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞’𝔰 𝔣𝔦𝔯𝔰𝔱 𝔡𝔦𝔰𝔠𝔬𝔲𝔯𝔰𝔢 𝔞𝔣𝔱𝔢𝔯 𝔥𝔦𝔰 𝔞𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤:

“𝔗𝔥𝔢 𝔭𝔞𝔱𝔥 ℑ 𝔥𝔞𝔳𝔢 𝔡𝔦𝔰𝔠𝔬𝔳𝔢𝔯𝔢𝔡 𝔦𝔰 𝔱𝔥𝔢 𝔐𝔦𝔡𝔡𝔩𝔢 𝔚𝔞𝔶, 𝔴𝔥𝔦𝔠𝔥 𝔞𝔳𝔬𝔦𝔡𝔰 𝔟𝔬𝔱𝔥 𝔢𝔵𝔱𝔯𝔢𝔪𝔢𝔰 𝔞𝔫𝔡 𝔥𝔞𝔰 𝔱𝔥𝔢 𝔠𝔞𝔭𝔞𝔠𝔦𝔱𝔶 𝔱𝔬 𝔩𝔢𝔞𝔡 𝔬𝔫𝔢 𝔱𝔬 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫, 𝔞𝔫𝔡 𝔭𝔢𝔞𝔠𝔢.

ℑ𝔱 𝔦𝔰 𝔱𝔥𝔢 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔓𝔞𝔱𝔥 𝔬𝔣 𝔯𝔦𝔤𝔥𝔱 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤,

𝔯𝔦𝔤𝔥𝔱 𝔱𝔥𝔬𝔲𝔤𝔥𝔱,

𝔯𝔦𝔤𝔥𝔱 𝔰𝔭𝔢𝔢𝔠𝔥,

𝔯𝔦𝔤𝔥𝔱 𝔞𝔠𝔱𝔦𝔬𝔫,

𝔯𝔦𝔤𝔥𝔱 𝔩𝔦𝔳𝔢𝔩𝔦𝔥𝔬𝔬𝔡,

𝔯𝔦𝔤𝔥𝔱 𝔢𝔣𝔣𝔬𝔯𝔱, 𝔯𝔦𝔤𝔥𝔱 𝔪𝔦𝔫𝔡𝔣𝔲𝔩𝔫𝔢𝔰𝔰 𝔞𝔫𝔡 𝔯𝔦𝔤𝔥𝔱 𝔠𝔬𝔫𝔠𝔢𝔫𝔱𝔯𝔞𝔱𝔦𝔬𝔫. ℑ 𝔥𝔞𝔳𝔢 𝔣𝔬𝔩𝔩𝔬𝔴𝔢𝔡 𝔱𝔥𝔦𝔰 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔭𝔞𝔱𝔥 𝔞𝔫𝔡 𝔥𝔞𝔳𝔢 𝔯𝔢𝔞𝔩𝔦𝔷𝔢𝔡 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫 𝔞𝔫𝔡 𝔭𝔢𝔞𝔠𝔢.

𝔗𝔥𝔢 𝔣𝔦𝔯𝔰𝔱 𝔦𝔰 𝔱𝔥𝔢 𝔢𝔵𝔦𝔰𝔱𝔢𝔫𝔠𝔢 𝔬𝔣 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔅𝔦𝔯𝔱𝔥, 𝔬𝔩𝔡 𝔞𝔤𝔢, 𝔰𝔦𝔠𝔨𝔫𝔢𝔰𝔰, 𝔞𝔫𝔡 𝔡𝔢𝔞𝔱𝔥 𝔞𝔯𝔢 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔖𝔞𝔡𝔫𝔢𝔰𝔰, 𝔞𝔫𝔤𝔢𝔯, 𝔧𝔢𝔞𝔩𝔬𝔲𝔰𝔶, 𝔴𝔬𝔯𝔯𝔶, 𝔞𝔫𝔵𝔦𝔢𝔱𝔶, 𝔣𝔢𝔞𝔯, 𝔞𝔫𝔡 𝔡𝔢𝔰𝔭𝔞𝔦𝔯 𝔞𝔯𝔢 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔖𝔢𝔭𝔞𝔯𝔞𝔱𝔦𝔬𝔫 𝔣𝔯𝔬𝔪 𝔩𝔬𝔳𝔢𝔡 𝔬𝔫𝔢𝔰 𝔦𝔰 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔄𝔰𝔰𝔬𝔠𝔦𝔞𝔱𝔦𝔬𝔫 𝔴𝔦𝔱𝔥 𝔱𝔥𝔬𝔰𝔢 𝔶𝔬𝔲 𝔡𝔦𝔰𝔩𝔦𝔨𝔢 𝔦𝔰 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔇𝔢𝔰𝔦𝔯𝔢, 𝔞𝔱𝔱𝔞𝔠𝔥𝔪𝔢𝔫𝔱, 𝔞𝔫𝔡 𝔠𝔩𝔦𝔫𝔤𝔦𝔫𝔤 𝔱𝔬 𝔱𝔥𝔢 𝔣𝔦𝔳𝔢 𝔞𝔤𝔤𝔯𝔢𝔤𝔞𝔱𝔢𝔰 𝔞𝔯𝔢 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤.

“𝔅𝔯𝔬𝔱𝔥𝔢𝔯𝔰, 𝔱𝔥𝔢 𝔰𝔢𝔠𝔬𝔫𝔡 𝔱𝔯𝔲𝔱𝔥 𝔯𝔢𝔳𝔢𝔞𝔩𝔰 𝔱𝔥𝔢 𝔠𝔞𝔲𝔰𝔢 𝔬𝔣 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. 𝔅𝔢𝔠𝔞𝔲𝔰𝔢 𝔬𝔣 𝔦𝔤𝔫𝔬𝔯𝔞𝔫𝔠𝔢, 𝔭𝔢𝔬𝔭𝔩𝔢 𝔠𝔞𝔫𝔫𝔬𝔱 𝔰𝔢𝔢 𝔱𝔥𝔢 𝔱𝔯𝔲𝔱𝔥 𝔞𝔟𝔬𝔲𝔱 𝔩𝔦𝔣𝔢, 𝔞𝔫𝔡 𝔱𝔥𝔢𝔶 𝔟𝔢𝔠𝔬𝔪𝔢 𝔠𝔞𝔲𝔤𝔥𝔱 𝔦𝔫 𝔱𝔥𝔢 𝔣𝔩𝔞𝔪𝔢𝔰 𝔬𝔣 𝔡𝔢𝔰𝔦𝔯𝔢, 𝔞𝔫𝔤𝔢𝔯, 𝔧𝔢𝔞𝔩𝔬𝔲𝔰𝔶, 𝔤𝔯𝔦𝔢𝔣, 𝔴𝔬𝔯𝔯𝔶, 𝔣𝔢𝔞𝔯, 𝔞𝔫𝔡 𝔡𝔢𝔰𝔭𝔞𝔦𝔯.

“𝔅𝔯𝔬𝔱𝔥𝔢𝔯𝔰, 𝔱𝔥𝔢 𝔱𝔥𝔦𝔯𝔡 𝔱𝔯𝔲𝔱𝔥 𝔦𝔰 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤.

𝔘𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤 𝔱𝔥𝔢 𝔱𝔯𝔲𝔱𝔥 𝔬𝔣 𝔩𝔦𝔣𝔢 𝔟𝔯𝔦𝔫𝔤𝔰 𝔞𝔟𝔬𝔲𝔱 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔢𝔳𝔢𝔯𝔶 𝔤𝔯𝔦𝔢𝔣 𝔞𝔫𝔡 𝔰𝔬𝔯𝔯𝔬𝔴 𝔞𝔫𝔡 𝔤𝔦𝔳𝔢𝔰 𝔯𝔦𝔰𝔢 𝔱𝔬 𝔭𝔢𝔞𝔠𝔢 𝔞𝔫𝔡 𝔧𝔬𝔶.

“Brothers, there are Four Truths: the existence of suffering, the
cause of suffering, the cessation of suffering, and the path which
leads to the cessation of suffering. I call these the Four Noble Truths.

“𝔅𝔯𝔬𝔱𝔥𝔢𝔯𝔰, 𝔱𝔥𝔢 𝔣𝔬𝔲𝔯𝔱𝔥 𝔱𝔯𝔲𝔱𝔥 𝔦𝔰 𝔱𝔥𝔢 𝔭𝔞𝔱𝔥 𝔴𝔥𝔦𝔠𝔥 𝔩𝔢𝔞𝔡𝔰 𝔱𝔬 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔰𝔲𝔣𝔣𝔢𝔯𝔦𝔫𝔤. ℑ𝔱 𝔦𝔰 𝔱𝔥𝔢 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔓𝔞𝔱𝔥, 𝔴𝔥𝔦𝔠𝔥 ℑ 𝔥𝔞𝔳𝔢 𝔧𝔲𝔰𝔱 𝔢𝔵𝔭𝔩𝔞𝔦𝔫𝔢𝔡. 𝔗𝔥𝔢 𝔑𝔬𝔟𝔩𝔢 𝔈𝔦𝔤𝔥𝔱𝔣𝔬𝔩𝔡 𝔓𝔞𝔱𝔥 𝔦𝔰 𝔫𝔬𝔲𝔯𝔦𝔰𝔥𝔢𝔡 𝔟𝔶 𝔩𝔦𝔳𝔦𝔫𝔤 𝔪𝔦𝔫𝔡𝔣𝔲𝔩𝔩𝔶. 𝔐𝔦𝔫𝔡𝔣𝔲𝔩𝔫𝔢𝔰𝔰 𝔩𝔢𝔞𝔡𝔰 𝔱𝔬 𝔠𝔬𝔫𝔠𝔢𝔫𝔱𝔯𝔞𝔱𝔦𝔬𝔫 𝔞𝔫𝔡 𝔲𝔫𝔡𝔢𝔯𝔰𝔱𝔞𝔫𝔡𝔦𝔫𝔤, 𝔴𝔦𝔱𝔥 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔢𝔰 𝔶𝔬𝔲 𝔣𝔯𝔬𝔪 𝔢𝔳𝔢𝔯𝔶 𝔭𝔞𝔦𝔫 𝔞𝔫𝔡 𝔰𝔬𝔯𝔯𝔬𝔴 𝔞𝔫𝔡 𝔩𝔢𝔞𝔡𝔰 𝔱𝔬 𝔭𝔢𝔞𝔠𝔢 𝔞𝔫𝔡 𝔧𝔬𝔶. ℑ 𝔴𝔦𝔩𝔩 𝔤𝔲𝔦𝔡𝔢 𝔶𝔬𝔲 𝔞𝔩𝔬𝔫𝔤 𝔱𝔥𝔦𝔰 𝔭𝔞𝔱𝔥 𝔬𝔣 𝔯𝔢𝔞𝔩𝔦𝔷𝔞𝔱𝔦𝔬𝔫.

“𝔙𝔦𝔰𝔦𝔬𝔫 𝔞𝔯𝔬𝔰𝔢, 𝔦𝔫𝔰𝔦𝔤𝔥𝔱 𝔞𝔯𝔬𝔰𝔢, 𝔡𝔦𝔰𝔠𝔢𝔯𝔫𝔪𝔢𝔫𝔱 𝔞𝔯𝔬𝔰𝔢, 𝔨𝔫𝔬𝔴𝔩𝔢𝔡𝔤𝔢 𝔞𝔯𝔬𝔰𝔢, 𝔦𝔩𝔩𝔲𝔪𝔦𝔫𝔞𝔱𝔦𝔬𝔫 𝔞𝔯𝔬𝔰𝔢 𝔴𝔦𝔱𝔥𝔦𝔫 𝔪𝔢 𝔴𝔦𝔱𝔥 𝔯𝔢𝔤𝔞𝔯𝔡 𝔱𝔬 𝔱𝔥𝔦𝔫𝔤𝔰 𝔫𝔢𝔳𝔢𝔯 𝔥𝔢𝔞𝔯𝔡 𝔟𝔢𝔣𝔬𝔯𝔢: ‘𝔗𝔥𝔦𝔰 𝔫𝔬𝔟𝔩𝔢 𝔱𝔯𝔲𝔱𝔥 𝔬𝔣 𝔰𝔱𝔯𝔢𝔰𝔰 𝔥𝔞𝔰 𝔟𝔢𝔢𝔫 𝔠𝔬𝔪𝔭𝔯𝔢𝔥𝔢𝔫𝔡𝔢𝔡.’

“𝔗𝔥𝔢 𝔫𝔬𝔟𝔩𝔢 𝔱𝔯𝔲𝔱𝔥 𝔬𝔣 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔰𝔱𝔯𝔢𝔰𝔰: 𝔱𝔥𝔢 𝔠𝔬𝔪𝔭𝔩𝔢𝔱𝔢 𝔣𝔞𝔡𝔦𝔫𝔤 & 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫, 𝔯𝔢𝔫𝔲𝔫𝔠𝔦𝔞𝔱𝔦𝔬𝔫, 𝔯𝔢𝔩𝔦𝔫𝔮𝔲𝔦𝔰𝔥𝔪𝔢𝔫𝔱, 𝔯𝔢𝔩𝔢𝔞𝔰𝔢, & 𝔩𝔢𝔱𝔱𝔦𝔫𝔤 𝔤𝔬 𝔬𝔣 𝔱𝔥𝔞𝔱 𝔳𝔢𝔯𝔶 𝔠𝔯𝔞𝔳𝔦𝔫𝔤. 𝔗𝔥𝔦𝔰 𝔫𝔬𝔟𝔩𝔢 𝔱𝔯𝔲𝔱𝔥 𝔬𝔣 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔰𝔱𝔯𝔢𝔰𝔰 𝔥𝔞𝔰 𝔟𝔢𝔢𝔫 𝔯𝔢𝔞𝔩𝔦𝔷𝔢𝔡. 𝔗𝔥𝔦𝔰 𝔦𝔰 𝔱𝔥𝔢 𝔫𝔬𝔟𝔩𝔢 𝔱𝔯𝔲𝔱𝔥 𝔬𝔣 𝔱𝔥𝔢 𝔴𝔞𝔶 𝔬𝔣 𝔭𝔯𝔞𝔠𝔱𝔦𝔠𝔢 𝔩𝔢𝔞𝔡𝔦𝔫𝔤 𝔱𝔬 𝔱𝔥𝔢 𝔠𝔢𝔰𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔣 𝔰𝔱𝔯𝔢𝔰𝔰.

“𝔄𝔰 𝔰𝔬𝔬𝔫 𝔞𝔰 𝔪𝔶 𝔨𝔫𝔬𝔴𝔩𝔢𝔡𝔤𝔢 & 𝔳𝔦𝔰𝔦𝔬𝔫 𝔠𝔬𝔫𝔠𝔢𝔯𝔫𝔦𝔫𝔤 𝔱𝔥𝔢𝔰𝔢 𝔣𝔬𝔲𝔯 𝔫𝔬𝔟𝔩𝔢 𝔱𝔯𝔲𝔱𝔥𝔰 𝔞𝔰 𝔱𝔥𝔢𝔶 𝔥𝔞𝔳𝔢 𝔠𝔬𝔪𝔢 𝔱𝔬 𝔟𝔢—𝔴𝔞𝔰 𝔱𝔯𝔲𝔩𝔶 𝔭𝔲𝔯𝔢, 𝔱𝔥𝔢𝔫 ℑ 𝔡𝔦𝔡 𝔠𝔩𝔞𝔦𝔪 𝔱𝔬 𝔥𝔞𝔳𝔢 𝔡𝔦𝔯𝔢𝔠𝔱𝔩𝔶 𝔞𝔴𝔞𝔨𝔢𝔫𝔢𝔡 𝔱𝔬 𝔱𝔥𝔢 𝔯𝔦𝔤𝔥𝔱 𝔰𝔢𝔩𝔣-𝔞𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤 𝔲𝔫𝔢𝔵𝔠𝔢𝔩𝔩𝔢𝔡 𝔦𝔫 𝔱𝔥𝔢 𝔠𝔬𝔰𝔪𝔬𝔰 𝔴𝔦𝔱𝔥 𝔞𝔩𝔩 𝔦𝔱𝔰 𝔲𝔫𝔰𝔢𝔢𝔫 𝔤𝔲𝔦𝔡𝔢𝔰, 𝔠𝔬𝔫𝔱𝔢𝔪𝔭𝔩𝔞𝔱𝔦𝔳𝔢𝔰, 𝔟𝔯𝔞𝔥𝔪𝔞𝔫𝔰, 𝔦𝔱𝔰 𝔯𝔬𝔶𝔞𝔩𝔱𝔶 & 𝔠𝔬𝔪𝔪𝔬𝔫𝔣𝔬𝔩𝔨. 𝔎𝔫𝔬𝔴𝔩𝔢𝔡𝔤𝔢 & 𝔳𝔦𝔰𝔦𝔬𝔫 𝔞𝔯𝔬𝔰𝔢 𝔦𝔫 𝔪𝔢: ‘𝔘𝔫𝔰𝔥𝔞𝔨𝔞𝔟𝔩𝔢 𝔦𝔰 𝔪𝔶 𝔯𝔢𝔩𝔢𝔞𝔰𝔢. 𝔗𝔥𝔦𝔰 𝔦𝔰 𝔪𝔶 𝔩𝔞𝔰𝔱 𝔟𝔦𝔯𝔱𝔥. 𝔗𝔥𝔢𝔯𝔢 𝔦𝔰 𝔫𝔬𝔴 𝔫𝔬 𝔯𝔢𝔫𝔢𝔴𝔢𝔡 𝔢𝔵𝔦𝔰𝔱𝔢𝔫𝔠𝔢.”

𝔚𝔥𝔦𝔩𝔢 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞 𝔴𝔞𝔰 𝔢𝔵𝔭𝔩𝔞𝔦𝔫𝔦𝔫𝔤 𝔱𝔥𝔢 𝔉𝔬𝔲𝔯 𝔑𝔬𝔟𝔩𝔢 𝔗𝔯𝔲𝔱𝔥𝔰, 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔪𝔬𝔫𝔨𝔰, 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔰𝔲𝔡𝔡𝔢𝔫𝔩𝔶 𝔣𝔢𝔩𝔱 𝔞 𝔤𝔯𝔢𝔞𝔱 𝔰𝔥𝔦𝔫𝔦𝔫𝔤 𝔴𝔦𝔱𝔥𝔦𝔫 𝔥𝔦𝔰 𝔬𝔴𝔫 𝔪𝔦𝔫𝔡. ℌ𝔢 𝔠𝔬𝔲𝔩𝔡 𝔱𝔞𝔰𝔱𝔢 𝔱𝔥𝔢 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫 𝔥𝔢 𝔥𝔞𝔡 𝔰𝔬𝔲𝔤𝔥𝔱 𝔣𝔬𝔯 𝔰𝔬 𝔩𝔬𝔫𝔤. ℌ𝔦𝔰 𝔣𝔞𝔠𝔢 𝔟𝔢𝔞𝔪𝔢𝔡 𝔴𝔦𝔱𝔥 𝔧𝔬𝔶. 𝔗𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔭𝔬𝔦𝔫𝔱𝔢𝔡 𝔞𝔱 𝔥𝔦𝔪 𝔞𝔫𝔡 𝔠𝔯𝔦𝔢𝔡, “𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞! 𝔜𝔬𝔲’𝔳𝔢 𝔤𝔬𝔱 𝔦𝔱! 𝔜𝔬𝔲’𝔳𝔢 𝔤𝔬𝔱 𝔦𝔱!”

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔧𝔬𝔦𝔫𝔢𝔡 𝔥𝔦𝔰 𝔭𝔞𝔩𝔪𝔰 𝔞𝔫𝔡 𝔟𝔬𝔴𝔢𝔡 𝔟𝔢𝔣𝔬𝔯𝔢 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞. 𝔚𝔦𝔱𝔥 𝔡𝔢𝔢𝔭𝔢𝔰𝔱 𝔯𝔢𝔰𝔭𝔢𝔠𝔱, 𝔥𝔢 𝔰𝔭𝔬𝔨𝔢, “𝔙𝔢𝔫𝔢𝔯𝔞𝔟𝔩𝔢 𝔊𝔞𝔲𝔱𝔞𝔪𝔞, 𝔭𝔩𝔢𝔞𝔰𝔢 𝔞𝔠𝔠𝔢𝔭𝔱 𝔪𝔢 𝔞𝔰 𝔶𝔬𝔲𝔯 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢. ℑ 𝔨𝔫𝔬𝔴 𝔱𝔥𝔞𝔱 𝔲𝔫𝔡𝔢𝔯 𝔶𝔬𝔲𝔯 𝔤𝔲𝔦𝔡𝔞𝔫𝔠𝔢, ℑ 𝔴𝔦𝔩𝔩 𝔞𝔱𝔱𝔞𝔦𝔫 𝔱𝔥𝔢 𝔊𝔯𝔢𝔞𝔱 𝔄𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤.”

𝔗𝔥𝔢 𝔬𝔱𝔥𝔢𝔯 𝔣𝔬𝔲𝔯 𝔪𝔬𝔫𝔨𝔰 𝔞𝔩𝔰𝔬 𝔟𝔬𝔴𝔢𝔡 𝔞𝔱 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞’𝔰 𝔣𝔢𝔢𝔱, 𝔧𝔬𝔦𝔫𝔢𝔡 𝔱𝔥𝔢𝔦𝔯 𝔭𝔞𝔩𝔪𝔰, 𝔞𝔫𝔡 𝔞𝔰𝔨𝔢𝔡 𝔱𝔬 𝔟𝔢 𝔯𝔢𝔠𝔢𝔦𝔳𝔢𝔡 𝔞𝔰 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰. 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞 𝔰𝔞𝔦𝔡, “𝔅𝔯𝔬𝔱𝔥𝔢𝔯𝔰! 𝔗𝔥𝔢 𝔠𝔥𝔦𝔩𝔡𝔯𝔢𝔫 𝔬𝔣 𝔱𝔥𝔢 𝔳𝔦𝔩𝔩𝔞𝔤𝔢 𝔥𝔞𝔳𝔢 𝔤𝔦𝔳𝔢𝔫 𝔪𝔢 𝔱𝔥𝔢 𝔫𝔞𝔪𝔢 ‘𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞.” 𝔜𝔬𝔲 𝔱𝔬𝔬 𝔪𝔞𝔶 𝔠𝔞𝔩𝔩 𝔪𝔢 𝔟𝔶 𝔱𝔥𝔞𝔱 𝔫𝔞𝔪𝔢 𝔦𝔣 𝔶𝔬𝔲 𝔩𝔦𝔨𝔢.”

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔞𝔰𝔨𝔢𝔡, “𝔇𝔬𝔢𝔰𝔫’𝔱 ‘𝔅𝔲𝔡𝔡𝔥𝔞’ 𝔪𝔢𝔞𝔫 ‘𝔒𝔫𝔢 𝔴𝔥𝔬 𝔦𝔰 𝔞𝔴𝔞𝔨𝔢𝔫𝔢𝔡’?”

“𝔗𝔥𝔞𝔱 𝔦𝔰 𝔠𝔬𝔯𝔯𝔢𝔠𝔱, 𝔞𝔫𝔡 𝔱𝔥𝔢𝔶 𝔠𝔞𝔩𝔩 𝔱𝔥𝔢 𝔭𝔞𝔱𝔥 𝔱𝔥𝔞𝔱 ℑ 𝔥𝔞𝔳𝔢 𝔡𝔦𝔰𝔠𝔬𝔳𝔢𝔯𝔢𝔡 ‘𝔱𝔥𝔢 𝔚𝔞𝔶 𝔬𝔣 𝔄𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤.’ 𝔚𝔥𝔞𝔱 𝔡𝔬 𝔶𝔬𝔲 𝔱𝔥𝔦𝔫𝔨 𝔬𝔣 𝔱𝔥𝔦𝔰 𝔫𝔞𝔪𝔢?”

“’𝔒𝔫𝔢 𝔴𝔥𝔬 𝔦𝔰 𝔞𝔴𝔞𝔨𝔢𝔫𝔢𝔡’! ‘𝔗𝔥𝔢 𝔚𝔞𝔶 𝔬𝔣 𝔄𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤’! 𝔚𝔬𝔫𝔡𝔢𝔯𝔣𝔲𝔩! 𝔚𝔬𝔫𝔡𝔢𝔯𝔣𝔲𝔩! 𝔗𝔥𝔢𝔰𝔢 𝔫𝔞𝔪𝔢𝔰 𝔞𝔯𝔢 𝔱𝔯𝔲𝔢, 𝔶𝔢𝔱 𝔰𝔦𝔪𝔭𝔩𝔢. 𝔚𝔢 𝔴𝔦𝔩𝔩 𝔥𝔞𝔭𝔭𝔦𝔩𝔶 𝔠𝔞𝔩𝔩 𝔶𝔬𝔲 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞, 𝔞𝔫𝔡 𝔱𝔥𝔢 𝔭𝔞𝔱𝔥 𝔶𝔬𝔲 𝔥𝔞𝔳𝔢 𝔡𝔦𝔰𝔠𝔬𝔳𝔢𝔯𝔢𝔡 𝔱𝔥𝔢 𝔚𝔞𝔶 𝔬𝔣 𝔄𝔴𝔞𝔨𝔢𝔫𝔦𝔫𝔤. 𝔄𝔰 𝔶𝔬𝔲 𝔧𝔲𝔰𝔱 𝔰𝔞𝔦𝔡, 𝔩𝔦𝔳𝔦𝔫𝔤 𝔢𝔞𝔠𝔥 𝔡𝔞𝔶 𝔪𝔦𝔫𝔡𝔣𝔲𝔩𝔩𝔶 𝔦𝔰 𝔱𝔥𝔢 𝔳𝔢𝔯𝔶 𝔟𝔞𝔰𝔦𝔰 𝔬𝔣 𝔰𝔭𝔦𝔯𝔦𝔱𝔲𝔞𝔩 𝔭𝔯𝔞𝔠𝔱𝔦𝔠𝔢.” 𝔗𝔥𝔢 𝔣𝔦𝔳𝔢 𝔪𝔬𝔫𝔨𝔰 𝔴𝔢𝔯𝔢 𝔬𝔣 𝔬𝔫𝔢 𝔪𝔦𝔫𝔡 𝔱𝔬 𝔞𝔠𝔠𝔢𝔭𝔱 𝔊𝔞𝔲𝔱𝔞𝔪𝔞 𝔞𝔰 𝔱𝔥𝔢𝔦𝔯 𝔱𝔢𝔞𝔠𝔥𝔢𝔯 𝔞𝔫𝔡 𝔱𝔬 𝔠𝔞𝔩𝔩 𝔥𝔦𝔪 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞.

𝔗𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔰𝔪𝔦𝔩𝔢𝔡 𝔞𝔱 𝔱𝔥𝔢𝔪.” 𝔓𝔩𝔢𝔞𝔰𝔢, 𝔟𝔯𝔬𝔱𝔥𝔢𝔯𝔰, 𝔭𝔯𝔞𝔠𝔱𝔦𝔠𝔢 𝔴𝔦𝔱𝔥 𝔞𝔫 𝔬𝔭𝔢𝔫 𝔞𝔫𝔡 𝔦𝔫𝔱𝔢𝔩𝔩𝔦𝔤𝔢𝔫𝔱 𝔰𝔭𝔦𝔯𝔦𝔱, 𝔞𝔫𝔡 𝔦𝔫 𝔱𝔥𝔯𝔢𝔢 𝔪𝔬𝔫𝔱𝔥𝔰 𝔶𝔬𝔲 𝔴𝔦𝔩𝔩 𝔥𝔞𝔳𝔢 𝔞𝔱𝔱𝔞𝔦𝔫𝔢𝔡 𝔱𝔥𝔢 𝔣𝔯𝔲𝔦𝔱 𝔬𝔣 𝔩𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫.”

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔬𝔯 𝔄𝔧𝔫𝔞𝔱𝔞 𝔎𝔞𝔲𝔫𝔡𝔦𝔫𝔶𝔞

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞(𝔓𝔞𝔩𝔦) 𝔬𝔯 𝔄𝔧𝔫𝔞𝔱𝔞 𝔎𝔞𝔲𝔫𝔡𝔦𝔫𝔶𝔞(𝔖𝔞𝔫𝔰𝔨𝔯𝔦𝔱) 𝔴𝔞𝔰 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔣𝔦𝔯𝔰𝔱 𝔣𝔦𝔳𝔢 𝔪𝔬𝔫𝔨𝔰 𝔴𝔦𝔱𝔥 𝔅𝔲𝔡𝔡𝔥𝔞. ℌ𝔢 𝔴𝔞𝔰 𝔟𝔬𝔯𝔫 𝔦𝔫 𝔱𝔥𝔢 6𝔱𝔥 𝔠𝔢𝔫𝔱𝔲𝔯𝔶 𝔅ℭ𝔈 𝔦𝔫 𝔞 𝔅𝔯𝔞𝔥𝔪𝔦𝔫 𝔣𝔞𝔪𝔦𝔩𝔶 𝔦𝔫 𝔇𝔬𝔫𝔞𝔳𝔞𝔱𝔥𝔲 𝔫𝔢𝔞𝔯 𝔎𝔞𝔭𝔦𝔩𝔞𝔳𝔞𝔰𝔱𝔲. 𝔄𝔰 𝔞 𝔶𝔬𝔲𝔱𝔥 𝔡𝔲𝔢 𝔱𝔬 𝔥𝔦𝔰 𝔪𝔞𝔰𝔱𝔢𝔯𝔶 𝔬𝔣 𝔙𝔢𝔡𝔞𝔰 𝔞𝔫𝔡 𝔥𝔦𝔰 𝔢𝔵𝔠𝔢𝔩𝔩𝔢𝔫𝔠𝔢 𝔦𝔫 𝔱𝔥𝔢 𝔰𝔠𝔦𝔢𝔫𝔠𝔢 𝔬𝔣 𝔭𝔥𝔶𝔰𝔦𝔬𝔤𝔫𝔬𝔪𝔶(𝔏𝔞𝔨𝔥𝔞𝔫𝔞 𝔐𝔞𝔫𝔱𝔞) 𝔥𝔢 𝔴𝔞𝔰 𝔞𝔭𝔭𝔬𝔦𝔫𝔱𝔢𝔡 𝔞𝔰 𝔞 𝔯𝔬𝔶𝔞𝔩 𝔠𝔬𝔲𝔯𝔱 𝔰𝔠𝔥𝔬𝔩𝔞𝔯 𝔦𝔫 𝔎𝔞𝔭𝔦𝔩𝔳𝔞𝔰𝔱𝔲 𝔴𝔥𝔢𝔯𝔢 𝔱𝔥𝔢 𝔖𝔥𝔞𝔨𝔶𝔞 𝔈𝔪𝔭𝔦𝔯𝔢 𝔴𝔞𝔰 𝔯𝔲𝔩𝔢𝔡 𝔟𝔶 𝔎𝔦𝔫𝔤 𝔖𝔥𝔲𝔡𝔥𝔬𝔡𝔥𝔞𝔫𝔞. 𝔚𝔥𝔢𝔫 𝔱𝔥𝔢 𝔔𝔲𝔢𝔢𝔫 𝔤𝔞𝔳𝔢 𝔟𝔦𝔯𝔱𝔥 𝔱𝔬 𝔞 𝔰𝔬𝔫 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞 𝔊𝔞𝔲𝔱𝔞𝔪, 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔭𝔯𝔢𝔡𝔦𝔠𝔱𝔢𝔡 𝔱𝔥𝔞𝔱 𝔱𝔥𝔢 𝔓𝔯𝔦𝔫𝔠𝔢 𝔴𝔬𝔲𝔩𝔡 𝔟𝔢𝔠𝔬𝔪𝔢 𝔞𝔫 𝔈𝔫𝔩𝔦𝔤𝔥𝔱𝔢𝔫𝔢𝔡 𝔅𝔢𝔦𝔫𝔤 𝔞𝔫𝔡 𝔳𝔬𝔴𝔢𝔡 𝔱𝔬 𝔣𝔬𝔩𝔩𝔬𝔴 𝔥𝔦𝔪.

ℜ𝔢𝔫𝔬𝔲𝔫𝔠𝔢𝔪𝔢𝔫𝔱 𝔞𝔫𝔡 𝔄𝔯𝔞𝔥𝔞𝔫𝔱𝔰𝔥𝔦𝔭

𝔚𝔥𝔢𝔫 𝔭𝔯𝔦𝔫𝔠𝔢 𝔖𝔦𝔡𝔡𝔥𝔞𝔯𝔱𝔥𝔞 𝔩𝔢𝔣𝔱 𝔱𝔥𝔢 𝔨𝔦𝔫𝔤𝔡𝔬𝔪 𝔱𝔬 𝔟𝔢𝔠𝔬𝔪𝔢 𝔞𝔫 𝔞𝔰𝔠𝔢𝔱𝔦𝔠, 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔞𝔫𝔡 𝔱𝔥𝔢 𝔬𝔱𝔥𝔢𝔯 𝔣𝔬𝔲𝔯 𝔣𝔯𝔦𝔢𝔫𝔡𝔰 𝔞𝔩𝔰𝔬 𝔞𝔠𝔠𝔬𝔪𝔭𝔞𝔫𝔦𝔢𝔡 𝔥𝔦𝔪. 𝔗𝔥𝔢𝔶 𝔴𝔢𝔯𝔢 𝔨𝔫𝔬𝔴𝔫 𝔞𝔰 𝔱𝔥𝔢 𝔓𝔞𝔫𝔠𝔞𝔳𝔞𝔤𝔤𝔦𝔶𝔶𝔞 𝔬𝔯 𝔱𝔥𝔢 𝔊𝔯𝔬𝔲𝔭 𝔬𝔣 𝔉𝔦𝔳𝔢. 𝔚𝔥𝔢𝔫 𝔥𝔢 𝔞𝔱𝔱𝔞𝔦𝔫𝔢𝔡 𝔢𝔫𝔩𝔦𝔤𝔥𝔱𝔢𝔫𝔪𝔢𝔫𝔱 𝔞𝔫𝔡 𝔤𝔞𝔳𝔢 𝔥𝔦𝔰 𝔣𝔦𝔯𝔰𝔱 𝔖𝔢𝔯𝔪𝔬𝔫 𝔱𝔬 𝔥𝔦𝔰 𝔣𝔦𝔳𝔢 𝔪𝔬𝔫𝔨 𝔣𝔯𝔦𝔢𝔫𝔡𝔰 𝔦𝔱 𝔦𝔰 𝔰𝔞𝔦𝔡 𝔱𝔥𝔞𝔱 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔴𝔞𝔰 𝔱𝔥𝔢 𝔣𝔦𝔯𝔰𝔱 𝔱𝔬 𝔠𝔬𝔪𝔭𝔯𝔢𝔥𝔢𝔫𝔡 𝔥𝔦𝔰 𝔱𝔢𝔞𝔠𝔥𝔦𝔫𝔤𝔰 𝔞𝔫𝔡 𝔟𝔢𝔠𝔞𝔪𝔢 𝔞𝔫 𝔄𝔯𝔞𝔥𝔞𝔫𝔱 𝔴𝔥𝔢𝔫 𝔥𝔢 𝔥𝔢𝔞𝔯𝔡 𝔱𝔥𝔢 𝔄𝔫𝔞𝔱𝔱𝔞𝔩𝔞𝔨𝔨𝔥𝔞𝔫𝔞 𝔖𝔲𝔱𝔱𝔞 𝔯𝔢𝔤𝔞𝔯𝔡𝔦𝔫𝔤 𝔰𝔬𝔲𝔩-𝔩𝔢𝔰𝔰𝔫𝔢𝔰𝔰 𝔬𝔯 𝔫𝔬𝔫 𝔰𝔢𝔩𝔣. ℌ𝔢 𝔱𝔥𝔢𝔫 𝔯𝔢𝔮𝔲𝔢𝔰𝔱𝔢𝔡 𝔅𝔲𝔡𝔡𝔥𝔞 𝔱𝔬 𝔭𝔢𝔯𝔪𝔦𝔱 𝔥𝔦𝔪 𝔱𝔬 𝔯𝔢𝔱𝔦𝔯𝔢 𝔣𝔯𝔬𝔪 𝔱𝔥𝔢 𝔴𝔬𝔯𝔩𝔡 𝔞𝔫𝔡 𝔅𝔲𝔡𝔡𝔥𝔞 𝔞𝔤𝔯𝔢𝔢𝔡 𝔞𝔫𝔡 𝔡𝔢𝔠𝔩𝔞𝔯𝔢𝔡 𝔥𝔦𝔪 𝔱𝔥𝔢 𝔉𝔦𝔯𝔰𝔱 𝔅𝔥𝔦𝔨𝔨𝔥𝔲 𝔦𝔫 𝔱𝔥𝔢 𝔖𝔞𝔫𝔤𝔥𝔞.

𝔄𝔣𝔱𝔢𝔯 𝔄𝔴𝔞𝔨𝔢𝔫𝔪𝔢𝔫𝔱

𝔄𝔣𝔱𝔢𝔯 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔰𝔢𝔱 𝔲𝔭 𝔱𝔥𝔢 𝔖𝔞𝔫𝔤𝔥𝔞, 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔞𝔫𝔡 𝔱𝔥𝔢 𝔬𝔱𝔥𝔢𝔯 𝔪𝔬𝔫𝔨𝔰 𝔱𝔯𝔞𝔳𝔢𝔩𝔩𝔢𝔡 𝔴𝔦𝔱𝔥 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔟𝔶 𝔣𝔬𝔬𝔱 𝔱𝔬 𝔰𝔭𝔯𝔢𝔞𝔡 𝔇𝔥𝔞𝔪𝔪𝔞. 𝔚𝔥𝔢𝔫 𝔅𝔲𝔡𝔡𝔥𝔞 𝔴𝔢𝔫𝔱 𝔱𝔬 𝔠𝔬𝔪𝔪𝔲𝔫𝔦𝔠𝔞𝔱𝔢 𝔥𝔦𝔰 𝔱𝔢𝔞𝔠𝔥𝔦𝔫𝔤𝔰 𝔞𝔫𝔡 𝔥𝔦𝔰 𝔢𝔵𝔞𝔩𝔱𝔢𝔡 𝔢𝔫𝔩𝔦𝔤𝔥𝔱𝔢𝔫𝔢𝔡 𝔰𝔱𝔞𝔱𝔢 𝔱𝔬 𝔎𝔦𝔫𝔤 𝔅𝔦𝔪𝔟𝔦𝔰𝔞𝔯𝔞 𝔞𝔰 𝔭𝔯𝔬𝔪𝔦𝔰𝔢𝔡, 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔴𝔢𝔫𝔱 𝔱𝔬 𝔥𝔦𝔰 𝔥𝔬𝔪𝔢 𝔱𝔬𝔴𝔫 𝔞𝔫𝔡 𝔠𝔬𝔫𝔳𝔢𝔯𝔱𝔢𝔡 𝔪𝔞𝔫𝔶 𝔣𝔬𝔩𝔩𝔬𝔴𝔢𝔯𝔰 𝔱𝔬 𝔅𝔲𝔡𝔡𝔥𝔞’𝔰 𝔱𝔢𝔞𝔠𝔥𝔦𝔫𝔤𝔰, 𝔣𝔬𝔯𝔢𝔪𝔬𝔰𝔱 𝔞𝔪𝔬𝔫𝔤 𝔱𝔥𝔢𝔪 𝔟𝔢𝔦𝔫𝔤 𝔥𝔦𝔰 𝔫𝔢𝔭𝔥𝔢𝔴 𝔓𝔲𝔫𝔫𝔞. 𝔓𝔲𝔫𝔫𝔞 𝔦𝔫 𝔱𝔲𝔯𝔫 𝔭𝔯𝔢𝔞𝔠𝔥𝔢𝔡 𝔞𝔫𝔡 𝔠𝔬𝔫𝔳𝔢𝔯𝔱𝔢𝔡 500 𝔬𝔣 𝔥𝔦𝔰 𝔠𝔩𝔞𝔫 𝔱𝔬 𝔪𝔬𝔫𝔨𝔰. 𝔅𝔲𝔡𝔡𝔥𝔞 𝔱𝔬𝔬 𝔞𝔠𝔨𝔫𝔬𝔴𝔩𝔢𝔡𝔤𝔢𝔡 𝔓𝔲𝔫𝔫𝔞 𝔣𝔬𝔯 𝔥𝔦𝔰 𝔭𝔯𝔢𝔞𝔠𝔥𝔦𝔫𝔤 𝔰𝔨𝔦𝔩𝔩𝔰 𝔞𝔫𝔡 𝔡𝔢𝔠𝔩𝔞𝔯𝔢𝔡 𝔥𝔦𝔪 𝔣𝔬𝔯𝔢𝔪𝔬𝔰𝔱 𝔞𝔪𝔬𝔫𝔤 𝔥𝔦𝔰 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰.

𝔐𝔞𝔫𝔶 𝔡𝔦𝔰𝔠𝔬𝔲𝔯𝔰𝔢𝔰 𝔞𝔫𝔡 𝔴𝔯𝔦𝔱𝔦𝔫𝔤𝔰 𝔞𝔯𝔢 𝔞𝔱𝔱𝔯𝔦𝔟𝔲𝔱𝔢𝔡 𝔱𝔬 𝔎𝔬𝔫𝔡𝔞𝔫𝔞 𝔦𝔫 𝔅𝔲𝔡𝔡𝔥𝔦𝔰𝔱 𝔩𝔦𝔱𝔢𝔯𝔞𝔱𝔲𝔯𝔢 𝔟𝔢𝔦𝔫𝔤 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔰𝔢𝔫𝔦𝔬𝔯𝔪𝔬𝔰𝔱 𝔪𝔬𝔫𝔨𝔰. 𝔄𝔣𝔱𝔢𝔯 𝔰𝔭𝔢𝔫𝔡𝔦𝔫𝔤 𝔞 𝔭𝔢𝔯𝔦𝔬𝔡 𝔦𝔫 𝔱𝔥𝔢 𝔖𝔞𝔫𝔤𝔥𝔞 𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔱𝔥𝔢𝔫 𝔯𝔢𝔱𝔦𝔯𝔢𝔡 𝔱𝔬 𝔱𝔥𝔢 ℌ𝔦𝔪𝔞𝔩𝔞𝔶𝔞𝔰 𝔱𝔬 𝔰𝔭𝔢𝔫𝔡 𝔪𝔬𝔯𝔢 𝔱𝔦𝔪𝔢 𝔦𝔫 𝔯𝔢𝔩𝔦𝔤𝔦𝔬𝔲𝔰 𝔭𝔯𝔞𝔠𝔱𝔦𝔠𝔢 𝔞𝔰 𝔥𝔢 𝔴𝔞𝔰 𝔟𝔢𝔦𝔫𝔤 𝔦𝔫𝔥𝔦𝔟𝔦𝔱𝔢𝔡 𝔟𝔶 𝔱𝔥𝔢 𝔤𝔯𝔬𝔴𝔦𝔫𝔤 𝔭𝔬𝔭𝔲𝔩𝔞𝔯𝔦𝔱𝔶 𝔬𝔣 𝔱𝔥𝔢 𝔖𝔞𝔫𝔤𝔥𝔞. 𝔗𝔥𝔦𝔰 𝔦𝔰 𝔪𝔢𝔫𝔱𝔦𝔬𝔫𝔢𝔡 𝔦𝔫 𝔱𝔥𝔢 𝔖𝔞𝔪𝔶𝔲𝔱𝔱𝔞 𝔑𝔦𝔨𝔞𝔶𝔞. 𝔚𝔥𝔢𝔫 𝔥𝔢 𝔨𝔫𝔢𝔴 𝔥𝔦𝔰 𝔢𝔫𝔡 𝔴𝔞𝔰 𝔫𝔢𝔞𝔯 𝔥𝔢 𝔯𝔢𝔱𝔲𝔯𝔫𝔢𝔡 𝔱𝔬 𝔰𝔱𝔯𝔬𝔨𝔢 𝔞𝔫𝔡 𝔨𝔦𝔰𝔰 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞’𝔰 𝔣𝔢𝔢𝔱 𝔩𝔬𝔳𝔦𝔫𝔤𝔩𝔶 𝔞𝔫𝔡 𝔞𝔰𝔨𝔢𝔡 𝔥𝔦𝔰 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰 𝔫𝔬𝔱 𝔱𝔬 𝔪𝔬𝔲𝔯𝔫 𝔥𝔦𝔪. 𝔗𝔥𝔢 𝔫𝔢𝔵𝔱 𝔪𝔬𝔯𝔫𝔦𝔫𝔤 𝔥𝔢 𝔭𝔞𝔰𝔰𝔢𝔡 𝔞𝔴𝔞𝔶 𝔞𝔫𝔡 𝔴𝔞𝔰 𝔠𝔯𝔢𝔪𝔞𝔱𝔢𝔡 𝔴𝔦𝔱𝔥 𝔱𝔥𝔢 𝔠𝔢𝔯𝔢𝔪𝔬𝔫𝔶 𝔟𝔢𝔦𝔫𝔤 𝔭𝔯𝔢𝔰𝔦𝔡𝔢𝔡 𝔟𝔶 𝔄𝔫𝔲𝔯𝔲𝔡𝔡𝔥𝔞 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔱𝔢𝔫 𝔠𝔥𝔦𝔢𝔣 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰 𝔞𝔫𝔡 500 𝔬𝔱𝔥𝔢𝔯 𝔪𝔬𝔫𝔨𝔰. 𝔗𝔥𝔢 𝔞𝔰𝔥𝔢𝔰 𝔴𝔢𝔯𝔢 𝔱𝔥𝔢𝔫 𝔢𝔫𝔰𝔥𝔯𝔦𝔫𝔢𝔡 𝔦𝔫 𝔞 𝔰𝔦𝔩𝔳𝔢𝔯 𝔖𝔱𝔲𝔭𝔞 𝔞𝔱 𝔙𝔢𝔩𝔲𝔳𝔞𝔫𝔞.

𝔓𝔞𝔰𝔱 𝔅𝔦𝔯𝔱𝔥𝔰

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔴𝔞𝔰 𝔰𝔞𝔦𝔡 𝔱𝔬 𝔥𝔞𝔳𝔢 𝔟𝔢𝔢𝔫 𝔟𝔬𝔯𝔫 𝔞 𝔫𝔲𝔪𝔟𝔢𝔯 𝔬𝔣 𝔱𝔦𝔪𝔢𝔰 𝔴𝔦𝔱𝔥 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔦𝔫 𝔢𝔞𝔯𝔩𝔦𝔢𝔯 𝔟𝔦𝔯𝔱𝔥𝔰 𝔞𝔫𝔡 𝔥𝔞𝔡 𝔞𝔩𝔯𝔢𝔞𝔡𝔶 𝔯𝔢𝔞𝔠𝔥𝔢𝔡 𝔞 𝔳𝔢𝔯𝔶 𝔥𝔦𝔤𝔥 𝔰𝔱𝔞𝔱𝔢 𝔬𝔣 𝔰𝔭𝔦𝔯𝔦𝔱𝔲𝔞𝔩 𝔢𝔳𝔬𝔩𝔳𝔢𝔪𝔢𝔫𝔱 𝔴𝔥𝔦𝔠𝔥 𝔠𝔲𝔩𝔪𝔦𝔫𝔞𝔱𝔢𝔡 𝔦𝔫 𝔥𝔦𝔰 𝔄𝔯𝔞𝔥𝔞𝔫𝔱𝔰𝔥𝔦𝔭 𝔦𝔫 𝔱𝔥𝔢 𝔭𝔯𝔢𝔰𝔢𝔫𝔱 𝔩𝔦𝔣𝔢𝔱𝔦𝔪𝔢.

ℭ𝔬𝔫𝔠𝔩𝔲𝔰𝔦𝔬𝔫

𝔎𝔬𝔫𝔡𝔞𝔫𝔫𝔞 𝔴𝔞𝔰 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔠𝔩𝔬𝔰𝔢𝔰𝔱 𝔪𝔬𝔫𝔨𝔰, 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰 𝔞𝔫𝔡 𝔦𝔫𝔦𝔱𝔦𝔞𝔩𝔩𝔶 𝔞 𝔣𝔯𝔦𝔢𝔫𝔡 𝔬𝔣 𝔱𝔥𝔢 𝔅𝔲𝔡𝔡𝔥𝔞 𝔴𝔥𝔢𝔫 𝔥𝔢 𝔴𝔞𝔰 𝔞 𝔴𝔬𝔯𝔩𝔡𝔩𝔶 𝔓𝔯𝔦𝔫𝔠𝔢. ℌ𝔦𝔰 𝔩𝔬𝔳𝔢 𝔞𝔫𝔡 𝔰𝔢𝔯𝔳𝔦𝔱𝔲𝔡𝔢 𝔱𝔬𝔴𝔞𝔯𝔡𝔰 𝔅𝔲𝔡𝔡𝔥𝔞 𝔴𝔞𝔰 𝔢𝔵𝔢𝔪𝔭𝔩𝔞𝔯𝔶 𝔞𝔫𝔡 𝔥𝔢 𝔴𝔞𝔰 𝔥𝔬𝔫𝔬𝔲𝔯𝔢𝔡 𝔞𝔫𝔡 𝔯𝔢𝔰𝔭𝔢𝔠𝔱𝔢𝔡 𝔟𝔶 𝔞𝔩𝔩 𝔟𝔢𝔦𝔫𝔤 𝔬𝔫𝔢 𝔬𝔣 𝔱𝔥𝔢 𝔰𝔢𝔫𝔦𝔬𝔯𝔪𝔬𝔰𝔱 𝔪𝔬𝔫𝔨𝔰. ℌ𝔢 𝔞𝔩𝔴𝔞𝔶𝔰 𝔢𝔵𝔥𝔬𝔯𝔱𝔢𝔡 𝔱𝔥𝔢 𝔣𝔢𝔩𝔩𝔬𝔴 𝔡𝔦𝔰𝔠𝔦𝔭𝔩𝔢𝔰 𝔱𝔬 𝔤𝔦𝔳𝔢 𝔲𝔭 𝔱𝔯𝔞𝔫𝔰𝔦𝔱𝔬𝔯𝔶 𝔭𝔩𝔢𝔞𝔰𝔲𝔯𝔢𝔰 𝔞𝔫𝔡 𝔡𝔴𝔢𝔩𝔩 𝔬𝔫 𝔱𝔥𝔢 𝔦𝔪𝔭𝔢𝔯𝔪𝔞𝔫𝔢𝔫𝔠𝔢 𝔬𝔣 𝔩𝔦𝔣𝔢 𝔞𝔫𝔡 𝔰𝔢𝔢𝔨 𝔖𝔢𝔩𝔣 𝔯𝔢𝔞𝔩𝔦𝔰𝔞𝔱𝔦𝔬𝔫 𝔬𝔯 𝔏𝔦𝔟𝔢𝔯𝔞𝔱𝔦𝔬𝔫.

𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖎𝖗𝖘𝖙 𝖘𝖊𝖗𝖒𝖔𝖓 𝖆𝖋𝖙𝖊𝖗 𝖍𝖎𝖘 𝖆𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌

𝖄𝖊𝖘, 𝖙𝖍𝖎𝖘 𝖎𝖘 𝖙𝖍𝖊 𝖋𝖆𝖒𝖔𝖚𝖘 𝕯𝖍𝖆𝖒𝖒𝖆𝖈𝖆𝖐𝖐𝖆𝖕𝖕𝖆𝖛𝖆𝖙𝖙𝖆𝖓𝖆 𝕾𝖚𝖙𝖙𝖆. 𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖎𝖗𝖘𝖙 𝖘𝖊𝖗𝖒𝖔𝖓, 𝖜𝖔𝖗𝖉 𝖋𝖔𝖗 𝖜𝖔𝖗𝖉, 𝖎𝖓 𝕰𝖓𝖌𝖑𝖎𝖘𝖍, 𝖆𝖋𝖙𝖊𝖗 𝖍𝖊 𝖆𝖙𝖙𝖆𝖎𝖓𝖊𝖉 𝖆𝖜𝖆𝖐𝖊𝖓𝖒𝖊𝖓𝖙. 𝕿𝖍𝖎𝖘 𝖘𝖚𝖙𝖙𝖆 𝖎𝖘 𝖈𝖆𝖑𝖑𝖊𝖉 “𝕾𝖊𝖙𝖙𝖎𝖓𝖌 𝖙𝖍𝖊 𝖂𝖍𝖊𝖊𝖑 𝖔𝖋 𝕯𝖍𝖆𝖒𝖒𝖆 𝖎𝖓 𝕸𝖔𝖙𝖎𝖔𝖓”. 𝖂𝖎𝖙𝖍 𝖙𝖍𝖊 𝖕𝖔𝖜𝖊𝖗 𝖔𝖋 𝖍𝖎𝖘 𝖉𝖊𝖊𝖕 𝖈𝖔𝖓𝖙𝖊𝖒𝖕𝖑𝖆𝖙𝖎𝖔𝖓 𝖆𝖓𝖉 𝖛𝖊𝖗𝖞 𝖋𝖊𝖜 𝖜𝖔𝖗𝖉𝖘, 𝖍𝖊 𝖊𝖋𝖋𝖊𝖈𝖙𝖎𝖛𝖊𝖑𝖞 𝖘𝖊𝖙 𝖙𝖍𝖊 “𝖂𝖍𝖊𝖊𝖑 𝖔𝖋 𝖙𝖍𝖊 𝕯𝖔𝖈𝖙𝖗𝖎𝖓𝖊” (𝖆𝖓𝖉 𝕯𝖊𝖘𝖙𝖎𝖓𝖞) 𝖎𝖓 𝖒𝖔𝖙𝖎𝖔𝖓 𝖎𝖓 𝖘𝖚𝖈𝖍 𝖆 𝖜𝖆𝖞 𝖙𝖍𝖆𝖙 𝖎𝖙 𝖈𝖔𝖚𝖑𝖉 𝖓𝖊𝖛𝖊𝖗 𝖇𝖊 𝖙𝖚𝖗𝖓𝖊𝖉 𝖇𝖆𝖈𝖐. 𝕿𝖍𝖊𝖗𝖊’𝖘 𝖘𝖔 𝖒𝖚𝖈𝖍 𝖈𝖔𝖒𝖕𝖑𝖊𝖝 𝖜𝖗𝖎𝖙𝖎𝖓𝖌 𝖆𝖓𝖉 𝖆𝖓𝖆𝖑𝖞𝖘𝖎𝖘 𝖔𝖓 𝕭𝖚𝖉𝖉𝖍𝖎𝖘𝖒 𝖙𝖍𝖗𝖔𝖚𝖌𝖍𝖔𝖚𝖙 𝖍𝖎𝖘𝖙𝖔𝖗𝖞. 𝕷𝖔𝖔𝖐𝖎𝖓𝖌 𝖋𝖔𝖗 𝖚𝖙𝖙𝖊𝖗 𝖈𝖑𝖆𝖗𝖎𝖙𝖞 𝖇𝖞 𝖌𝖔𝖎𝖓𝖌 𝖇𝖆𝖈𝖐 𝖙𝖔 𝖘𝖙𝖚𝖉𝖞 𝖍𝖎𝖘 𝖉𝖎𝖗𝖊𝖈𝖙 𝖙𝖊𝖆𝖈𝖍𝖎𝖓𝖌𝖘.

𝕬 𝕯𝖍𝖆𝖒𝖒𝖆 𝖜𝖍𝖊𝖊𝖑 𝖗𝖊𝖕𝖗𝖊𝖘𝖊𝖓𝖙𝖘 𝖙𝖍𝖊 𝖊𝖎𝖌𝖍𝖙 𝖘𝖕𝖔𝖐𝖊𝖘, 𝖆𝖓𝖉 𝖊𝖎𝖌𝖍𝖙𝖋𝖔𝖑𝖉 𝖕𝖆𝖙𝖍 𝖔𝖋 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖎𝖗𝖘𝖙 𝖙𝖊𝖆𝖈𝖍𝖎𝖓𝖌 𝖎𝖓 𝖙𝖍𝖊 𝕯𝖊𝖊𝖗 𝕻𝖆𝖗𝖐, 𝕾𝖆𝖗𝖓𝖆𝖙𝖍. 𝕿𝖍𝖊 𝖉𝖊𝖊𝖗 𝖘𝖞𝖒𝖇𝖔𝖑𝖎𝖟𝖊𝖘 𝖙𝖍𝖊 𝖕𝖊𝖗𝖘𝖔𝖓𝖎𝖋𝖎𝖈𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖌𝖊𝖓𝖙𝖑𝖊 𝖜𝖎𝖘𝖉𝖔𝖒. 𝕴𝖓 𝕿𝖎𝖇𝖊𝖙𝖆𝖓 𝕭𝖚𝖉𝖉𝖍𝖎𝖘𝖒, 𝖆 𝖒𝖔𝖓𝖆𝖘𝖙𝖊𝖗𝖞 𝖒𝖆𝖞 𝖍𝖆𝖛𝖊 𝖙𝖍𝖎𝖘 𝖘𝖞𝖒𝖇𝖔𝖑 𝖔𝖋 𝖆 𝕯𝖍𝖆𝖒𝖒𝖆 𝖜𝖍𝖊𝖊𝖑 𝖋𝖑𝖆𝖓𝖐𝖊𝖉 𝖇𝖞 𝖙𝖜𝖔 𝖉𝖊𝖊𝖗 𝖔𝖓 𝖙𝖍𝖊 𝖗𝖔𝖔𝖋𝖙𝖔𝖕.

𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖎𝖗𝖘𝖙 𝖉𝖎𝖘𝖈𝖔𝖚𝖗𝖘𝖊 𝖆𝖋𝖙𝖊𝖗 𝖍𝖎𝖘 𝖆𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌:

𝕺𝖓 𝖔𝖓𝖊 𝖔𝖈𝖈𝖆𝖘𝖎𝖔𝖓 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖜𝖆𝖘 𝖘𝖙𝖆𝖞𝖎𝖓𝖌 𝖓𝖊𝖆𝖗 𝕭𝖊𝖓𝖆𝖗𝖊𝖘 𝖎𝖓 𝖙𝖍𝖊 𝕯𝖊𝖊𝖗 𝕻𝖆𝖗𝖐, 𝖜𝖍𝖊𝖗𝖊 𝖍𝖊 𝖆𝖉𝖉𝖗𝖊𝖘𝖘𝖊𝖉 𝖆 𝖌𝖗𝖔𝖚𝖕 𝖔𝖋 𝖋𝖎𝖛𝖊 𝖒𝖔𝖓𝖐𝖘:

“𝕸𝖞 𝕭𝖗𝖔𝖙𝖍𝖊𝖗𝖘, 𝖙𝖍𝖊𝖗𝖊 𝖆𝖗𝖊 𝖙𝖍𝖊𝖘𝖊 𝖙𝖜𝖔 𝖊𝖝𝖙𝖗𝖊𝖒𝖊𝖘 𝖙𝖍𝖆𝖙 𝖆 𝖕𝖊𝖗𝖘𝖔𝖓 𝖔𝖓 𝖙𝖍𝖊 𝖕𝖆𝖙𝖍 𝖘𝖍𝖔𝖚𝖑𝖉 𝖆𝖛𝖔𝖎𝖉. 𝖂𝖍𝖎𝖈𝖍 𝖙𝖜𝖔? 𝕺𝖓𝖊 𝖎𝖘 𝖙𝖔 𝖕𝖑𝖚𝖓𝖌𝖊 𝖔𝖓𝖊𝖘𝖊𝖑𝖋 𝖎𝖓𝖙𝖔 𝖘𝖊𝖓𝖘𝖚𝖆𝖑 𝖕𝖑𝖊𝖆𝖘𝖚𝖗𝖊𝖘. 𝕬𝖓𝖉 𝖙𝖍𝖊 𝖔𝖙𝖍𝖊𝖗 𝖎𝖘 𝖙𝖔 𝖕𝖗𝖆𝖈𝖙𝖎𝖈𝖊 𝖆𝖚𝖘𝖙𝖊𝖗𝖎𝖙𝖎𝖊𝖘 𝖜𝖍𝖎𝖈𝖍 𝖉𝖊𝖕𝖗𝖎𝖛𝖊 𝖙𝖍𝖊 𝖇𝖔𝖉𝖞 𝖔𝖋 𝖎𝖙𝖘 𝖓𝖊𝖊𝖉𝖘. 𝕭𝖔𝖙𝖍 𝖔𝖋 𝖙𝖍𝖊𝖘𝖊 𝖊𝖝𝖙𝖗𝖊𝖒𝖊𝖘 𝖑𝖊𝖆𝖉 𝖙𝖔 𝖋𝖆𝖎𝖑𝖚𝖗𝖊.

“𝕿𝖍𝖊 𝖕𝖆𝖙𝖍 𝕴 𝖍𝖆𝖛𝖊 𝖉𝖎𝖘𝖈𝖔𝖛𝖊𝖗𝖊𝖉 𝖎𝖘 𝖙𝖍𝖊 𝕸𝖎𝖉𝖉𝖑𝖊 𝖂𝖆𝖞, 𝖜𝖍𝖎𝖈𝖍 𝖆𝖛𝖔𝖎𝖉𝖘 𝖇𝖔𝖙𝖍 𝖊𝖝𝖙𝖗𝖊𝖒𝖊𝖘 𝖆𝖓𝖉 𝖍𝖆𝖘 𝖙𝖍𝖊 𝖈𝖆𝖕𝖆𝖈𝖎𝖙𝖞 𝖙𝖔 𝖑𝖊𝖆𝖉 𝖔𝖓𝖊 𝖙𝖔 𝖚𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌, 𝖑𝖎𝖇𝖊𝖗𝖆𝖙𝖎𝖔𝖓, 𝖆𝖓𝖉 𝖕𝖊𝖆𝖈𝖊. 𝕴𝖙 𝖎𝖘 𝖙𝖍𝖊 𝕹𝖔𝖇𝖑𝖊 𝕰𝖎𝖌𝖍𝖙𝖋𝖔𝖑𝖉 𝕻𝖆𝖙𝖍 𝖔𝖋 𝖗𝖎𝖌𝖍𝖙 𝖚𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌, 𝖗𝖎𝖌𝖍𝖙 𝖙𝖍𝖔𝖚𝖌𝖍𝖙, 𝖗𝖎𝖌𝖍𝖙 𝖘𝖕𝖊𝖊𝖈𝖍, 𝖗𝖎𝖌𝖍𝖙 𝖆𝖈𝖙𝖎𝖔𝖓, 𝖗𝖎𝖌𝖍𝖙 𝖑𝖎𝖛𝖊𝖑𝖎𝖍𝖔𝖔𝖉, 𝖗𝖎𝖌𝖍𝖙 𝖊𝖋𝖋𝖔𝖗𝖙, 𝖗𝖎𝖌𝖍𝖙 𝖒𝖎𝖓𝖉𝖋𝖚𝖑𝖓𝖊𝖘𝖘 𝖆𝖓𝖉 𝖗𝖎𝖌𝖍𝖙 𝖈𝖔𝖓𝖈𝖊𝖓𝖙𝖗𝖆𝖙𝖎𝖔𝖓. 𝕴 𝖍𝖆𝖛𝖊 𝖋𝖔𝖑𝖑𝖔𝖜𝖊𝖉 𝖙𝖍𝖎𝖘 𝕹𝖔𝖇𝖑𝖊 𝕰𝖎𝖌𝖍𝖙𝖋𝖔𝖑𝖉 𝖕𝖆𝖙𝖍 𝖆𝖓𝖉 𝖍𝖆𝖛𝖊 𝖗𝖊𝖆𝖑𝖎𝖟𝖊𝖉 𝖚𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌, 𝖑𝖎𝖇𝖊𝖗𝖆𝖙𝖎𝖔𝖓 𝖆𝖓𝖉 𝖕𝖊𝖆𝖈𝖊.

𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖎𝖗𝖘𝖙 𝖉𝖎𝖘𝖈𝖔𝖚𝖗𝖘𝖊 𝖆𝖋𝖙𝖊𝖗 𝖍𝖎𝖘 𝖆𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌:

𝕿𝖍𝖊 𝖋𝖎𝖗𝖘𝖙 𝖎𝖘 𝖙𝖍𝖊 𝖊𝖝𝖎𝖘𝖙𝖊𝖓𝖈𝖊 𝖔𝖋 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕭𝖎𝖗𝖙𝖍, 𝖔𝖑𝖉 𝖆𝖌𝖊, 𝖘𝖎𝖈𝖐𝖓𝖊𝖘𝖘, 𝖆𝖓𝖉 𝖉𝖊𝖆𝖙𝖍 𝖆𝖗𝖊 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕾𝖆𝖉𝖓𝖊𝖘𝖘, 𝖆𝖓𝖌𝖊𝖗, 𝖏𝖊𝖆𝖑𝖔𝖚𝖘𝖞, 𝖜𝖔𝖗𝖗𝖞, 𝖆𝖓𝖝𝖎𝖊𝖙𝖞, 𝖋𝖊𝖆𝖗, 𝖆𝖓𝖉 𝖉𝖊𝖘𝖕𝖆𝖎𝖗 𝖆𝖗𝖊 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕾𝖊𝖕𝖆𝖗𝖆𝖙𝖎𝖔𝖓 𝖋𝖗𝖔𝖒 𝖑𝖔𝖛𝖊𝖉 𝖔𝖓𝖊𝖘 𝖎𝖘 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕬𝖘𝖘𝖔𝖈𝖎𝖆𝖙𝖎𝖔𝖓 𝖜𝖎𝖙𝖍 𝖙𝖍𝖔𝖘𝖊 𝖞𝖔𝖚 𝖉𝖎𝖘𝖑𝖎𝖐𝖊 𝖎𝖘 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕯𝖊𝖘𝖎𝖗𝖊, 𝖆𝖙𝖙𝖆𝖈𝖍𝖒𝖊𝖓𝖙, 𝖆𝖓𝖉 𝖈𝖑𝖎𝖓𝖌𝖎𝖓𝖌 𝖙𝖔 𝖙𝖍𝖊 𝖋𝖎𝖛𝖊 𝖆𝖌𝖌𝖗𝖊𝖌𝖆𝖙𝖊𝖘 𝖆𝖗𝖊 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌.

“𝕭𝖗𝖔𝖙𝖍𝖊𝖗𝖘, 𝖙𝖍𝖊 𝖘𝖊𝖈𝖔𝖓𝖉 𝖙𝖗𝖚𝖙𝖍 𝖗𝖊𝖛𝖊𝖆𝖑𝖘 𝖙𝖍𝖊 𝖈𝖆𝖚𝖘𝖊 𝖔𝖋 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕭𝖊𝖈𝖆𝖚𝖘𝖊 𝖔𝖋 𝖎𝖌𝖓𝖔𝖗𝖆𝖓𝖈𝖊, 𝖕𝖊𝖔𝖕𝖑𝖊 𝖈𝖆𝖓𝖓𝖔𝖙 𝖘𝖊𝖊 𝖙𝖍𝖊 𝖙𝖗𝖚𝖙𝖍 𝖆𝖇𝖔𝖚𝖙 𝖑𝖎𝖋𝖊, 𝖆𝖓𝖉 𝖙𝖍𝖊𝖞 𝖇𝖊𝖈𝖔𝖒𝖊 𝖈𝖆𝖚𝖌𝖍𝖙 𝖎𝖓 𝖙𝖍𝖊 𝖋𝖑𝖆𝖒𝖊𝖘 𝖔𝖋 𝖉𝖊𝖘𝖎𝖗𝖊, 𝖆𝖓𝖌𝖊𝖗, 𝖏𝖊𝖆𝖑𝖔𝖚𝖘𝖞, 𝖌𝖗𝖎𝖊𝖋, 𝖜𝖔𝖗𝖗𝖞, 𝖋𝖊𝖆𝖗, 𝖆𝖓𝖉 𝖉𝖊𝖘𝖕𝖆𝖎𝖗.

“𝕭𝖗𝖔𝖙𝖍𝖊𝖗𝖘, 𝖙𝖍𝖊 𝖙𝖍𝖎𝖗𝖉 𝖙𝖗𝖚𝖙𝖍 𝖎𝖘 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌.

𝖀𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌 𝖙𝖍𝖊 𝖙𝖗𝖚𝖙𝖍 𝖔𝖋 𝖑𝖎𝖋𝖊 𝖇𝖗𝖎𝖓𝖌𝖘 𝖆𝖇𝖔𝖚𝖙 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖊𝖛𝖊𝖗𝖞 𝖌𝖗𝖎𝖊𝖋 𝖆𝖓𝖉 𝖘𝖔𝖗𝖗𝖔𝖜 𝖆𝖓𝖉 𝖌𝖎𝖛𝖊𝖘 𝖗𝖎𝖘𝖊 𝖙𝖔 𝖕𝖊𝖆𝖈𝖊 𝖆𝖓𝖉 𝖏𝖔𝖞.

“𝕭𝖗𝖔𝖙𝖍𝖊𝖗𝖘, 𝖙𝖍𝖊 𝖋𝖔𝖚𝖗𝖙𝖍 𝖙𝖗𝖚𝖙𝖍 𝖎𝖘 𝖙𝖍𝖊 𝖕𝖆𝖙𝖍 𝖜𝖍𝖎𝖈𝖍 𝖑𝖊𝖆𝖉𝖘 𝖙𝖔 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖘𝖚𝖋𝖋𝖊𝖗𝖎𝖓𝖌. 𝕴𝖙 𝖎𝖘 𝖙𝖍𝖊 𝕹𝖔𝖇𝖑𝖊 𝕰𝖎𝖌𝖍𝖙𝖋𝖔𝖑𝖉 𝕻𝖆𝖙𝖍, 𝖜𝖍𝖎𝖈𝖍 𝕴 𝖍𝖆𝖛𝖊 𝖏𝖚𝖘𝖙 𝖊𝖝𝖕𝖑𝖆𝖎𝖓𝖊𝖉. 𝕿𝖍𝖊 𝕹𝖔𝖇𝖑𝖊 𝕰𝖎𝖌𝖍𝖙𝖋𝖔𝖑𝖉 𝕻𝖆𝖙𝖍 𝖎𝖘 𝖓𝖔𝖚𝖗𝖎𝖘𝖍𝖊𝖉 𝖇𝖞 𝖑𝖎𝖛𝖎𝖓𝖌 𝖒𝖎𝖓𝖉𝖋𝖚𝖑𝖑𝖞. 𝕸𝖎𝖓𝖉𝖋𝖚𝖑𝖓𝖊𝖘𝖘 𝖑𝖊𝖆𝖉𝖘 𝖙𝖔 𝖈𝖔𝖓𝖈𝖊𝖓𝖙𝖗𝖆𝖙𝖎𝖔𝖓 𝖆𝖓𝖉 𝖚𝖓𝖉𝖊𝖗𝖘𝖙𝖆𝖓𝖉𝖎𝖓𝖌, 𝖜𝖎𝖙𝖍 𝖑𝖎𝖇𝖊𝖗𝖆𝖙𝖊𝖘 𝖞𝖔𝖚 𝖋𝖗𝖔𝖒 𝖊𝖛𝖊𝖗𝖞 𝖕𝖆𝖎𝖓 𝖆𝖓𝖉 𝖘𝖔𝖗𝖗𝖔𝖜 𝖆𝖓𝖉 𝖑𝖊𝖆𝖉𝖘 𝖙𝖔 𝖕𝖊𝖆𝖈𝖊 𝖆𝖓𝖉 𝖏𝖔𝖞. 𝕴 𝖜𝖎𝖑𝖑 𝖌𝖚𝖎𝖉𝖊 𝖞𝖔𝖚 𝖆𝖑𝖔𝖓𝖌 𝖙𝖍𝖎𝖘 𝖕𝖆𝖙𝖍 𝖔𝖋 𝖗𝖊𝖆𝖑𝖎𝖟𝖆𝖙𝖎𝖔𝖓.

“𝖁𝖎𝖘𝖎𝖔𝖓 𝖆𝖗𝖔𝖘𝖊, 𝖎𝖓𝖘𝖎𝖌𝖍𝖙 𝖆𝖗𝖔𝖘𝖊, 𝖉𝖎𝖘𝖈𝖊𝖗𝖓𝖒𝖊𝖓𝖙 𝖆𝖗𝖔𝖘𝖊, 𝖐𝖓𝖔𝖜𝖑𝖊𝖉𝖌𝖊 𝖆𝖗𝖔𝖘𝖊, 𝖎𝖑𝖑𝖚𝖒𝖎𝖓𝖆𝖙𝖎𝖔𝖓 𝖆𝖗𝖔𝖘𝖊 𝖜𝖎𝖙𝖍𝖎𝖓 𝖒𝖊 𝖜𝖎𝖙𝖍 𝖗𝖊𝖌𝖆𝖗𝖉 𝖙𝖔 𝖙𝖍𝖎𝖓𝖌𝖘 𝖓𝖊𝖛𝖊𝖗 𝖍𝖊𝖆𝖗𝖉 𝖇𝖊𝖋𝖔𝖗𝖊: ‘𝕿𝖍𝖎𝖘 𝖓𝖔𝖇𝖑𝖊 𝖙𝖗𝖚𝖙𝖍 𝖔𝖋 𝖘𝖙𝖗𝖊𝖘𝖘 𝖍𝖆𝖘 𝖇𝖊𝖊𝖓 𝖈𝖔𝖒𝖕𝖗𝖊𝖍𝖊𝖓𝖉𝖊𝖉.’

“𝕿𝖍𝖊 𝖓𝖔𝖇𝖑𝖊 𝖙𝖗𝖚𝖙𝖍 𝖔𝖋 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖘𝖙𝖗𝖊𝖘𝖘: 𝖙𝖍𝖊 𝖈𝖔𝖒𝖕𝖑𝖊𝖙𝖊 𝖋𝖆𝖉𝖎𝖓𝖌 & 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓, 𝖗𝖊𝖓𝖚𝖓𝖈𝖎𝖆𝖙𝖎𝖔𝖓, 𝖗𝖊𝖑𝖎𝖓𝖖𝖚𝖎𝖘𝖍𝖒𝖊𝖓𝖙, 𝖗𝖊𝖑𝖊𝖆𝖘𝖊, & 𝖑𝖊𝖙𝖙𝖎𝖓𝖌 𝖌𝖔 𝖔𝖋 𝖙𝖍𝖆𝖙 𝖛𝖊𝖗𝖞 𝖈𝖗𝖆𝖛𝖎𝖓𝖌. 𝕿𝖍𝖎𝖘 𝖓𝖔𝖇𝖑𝖊 𝖙𝖗𝖚𝖙𝖍 𝖔𝖋 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖘𝖙𝖗𝖊𝖘𝖘 𝖍𝖆𝖘 𝖇𝖊𝖊𝖓 𝖗𝖊𝖆𝖑𝖎𝖟𝖊𝖉. 𝕿𝖍𝖎𝖘 𝖎𝖘 𝖙𝖍𝖊 𝖓𝖔𝖇𝖑𝖊 𝖙𝖗𝖚𝖙𝖍 𝖔𝖋 𝖙𝖍𝖊 𝖜𝖆𝖞 𝖔𝖋 𝖕𝖗𝖆𝖈𝖙𝖎𝖈𝖊 𝖑𝖊𝖆𝖉𝖎𝖓𝖌 𝖙𝖔 𝖙𝖍𝖊 𝖈𝖊𝖘𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖋 𝖘𝖙𝖗𝖊𝖘𝖘.

“𝕬𝖘 𝖘𝖔𝖔𝖓 𝖆𝖘 𝖒𝖞 𝖐𝖓𝖔𝖜𝖑𝖊𝖉𝖌𝖊 & 𝖛𝖎𝖘𝖎𝖔𝖓 𝖈𝖔𝖓𝖈𝖊𝖗𝖓𝖎𝖓𝖌 𝖙𝖍𝖊𝖘𝖊 𝖋𝖔𝖚𝖗 𝖓𝖔𝖇𝖑𝖊 𝖙𝖗𝖚𝖙𝖍𝖘 𝖆𝖘 𝖙𝖍𝖊𝖞 𝖍𝖆𝖛𝖊 𝖈𝖔𝖒𝖊 𝖙𝖔 𝖇𝖊—𝖜𝖆𝖘 𝖙𝖗𝖚𝖑𝖞 𝖕𝖚𝖗𝖊, 𝖙𝖍𝖊𝖓 𝕴 𝖉𝖎𝖉 𝖈𝖑𝖆𝖎𝖒 𝖙𝖔 𝖍𝖆𝖛𝖊 𝖉𝖎𝖗𝖊𝖈𝖙𝖑𝖞 𝖆𝖜𝖆𝖐𝖊𝖓𝖊𝖉 𝖙𝖔 𝖙𝖍𝖊 𝖗𝖎𝖌𝖍𝖙 𝖘𝖊𝖑𝖋-𝖆𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌 𝖚𝖓𝖊𝖝𝖈𝖊𝖑𝖑𝖊𝖉 𝖎𝖓 𝖙𝖍𝖊 𝖈𝖔𝖘𝖒𝖔𝖘 𝖜𝖎𝖙𝖍 𝖆𝖑𝖑 𝖎𝖙𝖘 𝖚𝖓𝖘𝖊𝖊𝖓 𝖌𝖚𝖎𝖉𝖊𝖘, 𝖈𝖔𝖓𝖙𝖊𝖒𝖕𝖑𝖆𝖙𝖎𝖛𝖊𝖘, 𝖇𝖗𝖆𝖍𝖒𝖆𝖓𝖘, 𝖎𝖙𝖘 𝖗𝖔𝖞𝖆𝖑𝖙𝖞 & 𝖈𝖔𝖒𝖒𝖔𝖓𝖋𝖔𝖑𝖐. 𝕶𝖓𝖔𝖜𝖑𝖊𝖉𝖌𝖊 & 𝖛𝖎𝖘𝖎𝖔𝖓 𝖆𝖗𝖔𝖘𝖊 𝖎𝖓 𝖒𝖊: ‘𝖀𝖓𝖘𝖍𝖆𝖐𝖆𝖇𝖑𝖊 𝖎𝖘 𝖒𝖞 𝖗𝖊𝖑𝖊𝖆𝖘𝖊. 𝕿𝖍𝖎𝖘 𝖎𝖘 𝖒𝖞 𝖑𝖆𝖘𝖙 𝖇𝖎𝖗𝖙𝖍. 𝕿𝖍𝖊𝖗𝖊 𝖎𝖘 𝖓𝖔𝖜 𝖓𝖔 𝖗𝖊𝖓𝖊𝖜𝖊𝖉 𝖊𝖝𝖎𝖘𝖙𝖊𝖓𝖈𝖊.”

𝖂𝖍𝖎𝖑𝖊 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆 𝖜𝖆𝖘 𝖊𝖝𝖕𝖑𝖆𝖎𝖓𝖎𝖓𝖌 𝖙𝖍𝖊 𝕱𝖔𝖚𝖗 𝕹𝖔𝖇𝖑𝖊 𝕿𝖗𝖚𝖙𝖍𝖘, 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖒𝖔𝖓𝖐𝖘, 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖘𝖚𝖉𝖉𝖊𝖓𝖑𝖞 𝖋𝖊𝖑𝖙 𝖆 𝖌𝖗𝖊𝖆𝖙 𝖘𝖍𝖎𝖓𝖎𝖓𝖌 𝖜𝖎𝖙𝖍𝖎𝖓 𝖍𝖎𝖘 𝖔𝖜𝖓 𝖒𝖎𝖓𝖉. 𝕳𝖊 𝖈𝖔𝖚𝖑𝖉 𝖙𝖆𝖘𝖙𝖊 𝖙𝖍𝖊 𝖑𝖎𝖇𝖊𝖗𝖆𝖙𝖎𝖔𝖓 𝖍𝖊 𝖍𝖆𝖉 𝖘𝖔𝖚𝖌𝖍𝖙 𝖋𝖔𝖗 𝖘𝖔 𝖑𝖔𝖓𝖌. 𝕳𝖎𝖘 𝖋𝖆𝖈𝖊 𝖇𝖊𝖆𝖒𝖊𝖉 𝖜𝖎𝖙𝖍 𝖏𝖔𝖞. 𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖕𝖔𝖎𝖓𝖙𝖊𝖉 𝖆𝖙 𝖍𝖎𝖒 𝖆𝖓𝖉 𝖈𝖗𝖎𝖊𝖉, “𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆! 𝖄𝖔𝖚’𝖛𝖊 𝖌𝖔𝖙 𝖎𝖙! 𝖄𝖔𝖚’𝖛𝖊 𝖌𝖔𝖙 𝖎𝖙!”

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖏𝖔𝖎𝖓𝖊𝖉 𝖍𝖎𝖘 𝖕𝖆𝖑𝖒𝖘 𝖆𝖓𝖉 𝖇𝖔𝖜𝖊𝖉 𝖇𝖊𝖋𝖔𝖗𝖊 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆. 𝖂𝖎𝖙𝖍 𝖉𝖊𝖊𝖕𝖊𝖘𝖙 𝖗𝖊𝖘𝖕𝖊𝖈𝖙, 𝖍𝖊 𝖘𝖕𝖔𝖐𝖊, “𝖁𝖊𝖓𝖊𝖗𝖆𝖇𝖑𝖊 𝕲𝖆𝖚𝖙𝖆𝖒𝖆, 𝖕𝖑𝖊𝖆𝖘𝖊 𝖆𝖈𝖈𝖊𝖕𝖙 𝖒𝖊 𝖆𝖘 𝖞𝖔𝖚𝖗 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊. 𝕴 𝖐𝖓𝖔𝖜 𝖙𝖍𝖆𝖙 𝖚𝖓𝖉𝖊𝖗 𝖞𝖔𝖚𝖗 𝖌𝖚𝖎𝖉𝖆𝖓𝖈𝖊, 𝕴 𝖜𝖎𝖑𝖑 𝖆𝖙𝖙𝖆𝖎𝖓 𝖙𝖍𝖊 𝕲𝖗𝖊𝖆𝖙 𝕬𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌.”

𝕿𝖍𝖊 𝖔𝖙𝖍𝖊𝖗 𝖋𝖔𝖚𝖗 𝖒𝖔𝖓𝖐𝖘 𝖆𝖑𝖘𝖔 𝖇𝖔𝖜𝖊𝖉 𝖆𝖙 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆’𝖘 𝖋𝖊𝖊𝖙, 𝖏𝖔𝖎𝖓𝖊𝖉 𝖙𝖍𝖊𝖎𝖗 𝖕𝖆𝖑𝖒𝖘, 𝖆𝖓𝖉 𝖆𝖘𝖐𝖊𝖉 𝖙𝖔 𝖇𝖊 𝖗𝖊𝖈𝖊𝖎𝖛𝖊𝖉 𝖆𝖘 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘. 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆 𝖘𝖆𝖎𝖉, “𝕭𝖗𝖔𝖙𝖍𝖊𝖗𝖘! 𝕿𝖍𝖊 𝖈𝖍𝖎𝖑𝖉𝖗𝖊𝖓 𝖔𝖋 𝖙𝖍𝖊 𝖛𝖎𝖑𝖑𝖆𝖌𝖊 𝖍𝖆𝖛𝖊 𝖌𝖎𝖛𝖊𝖓 𝖒𝖊 𝖙𝖍𝖊 𝖓𝖆𝖒𝖊 ‘𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆.” 𝖄𝖔𝖚 𝖙𝖔𝖔 𝖒𝖆𝖞 𝖈𝖆𝖑𝖑 𝖒𝖊 𝖇𝖞 𝖙𝖍𝖆𝖙 𝖓𝖆𝖒𝖊 𝖎𝖋 𝖞𝖔𝖚 𝖑𝖎𝖐𝖊.”

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖆𝖘𝖐𝖊𝖉, “𝕯𝖔𝖊𝖘𝖓’𝖙 ‘𝕭𝖚𝖉𝖉𝖍𝖆’ 𝖒𝖊𝖆𝖓 ‘𝕺𝖓𝖊 𝖜𝖍𝖔 𝖎𝖘 𝖆𝖜𝖆𝖐𝖊𝖓𝖊𝖉’?”

“𝕿𝖍𝖆𝖙 𝖎𝖘 𝖈𝖔𝖗𝖗𝖊𝖈𝖙, 𝖆𝖓𝖉 𝖙𝖍𝖊𝖞 𝖈𝖆𝖑𝖑 𝖙𝖍𝖊 𝖕𝖆𝖙𝖍 𝖙𝖍𝖆𝖙 𝕴 𝖍𝖆𝖛𝖊 𝖉𝖎𝖘𝖈𝖔𝖛𝖊𝖗𝖊𝖉 ‘𝖙𝖍𝖊 𝖂𝖆𝖞 𝖔𝖋 𝕬𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌.’ 𝖂𝖍𝖆𝖙 𝖉𝖔 𝖞𝖔𝖚 𝖙𝖍𝖎𝖓𝖐 𝖔𝖋 𝖙𝖍𝖎𝖘 𝖓𝖆𝖒𝖊?”

“’𝕺𝖓𝖊 𝖜𝖍𝖔 𝖎𝖘 𝖆𝖜𝖆𝖐𝖊𝖓𝖊𝖉’! ‘𝕿𝖍𝖊 𝖂𝖆𝖞 𝖔𝖋 𝕬𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌’! 𝖂𝖔𝖓𝖉𝖊𝖗𝖋𝖚𝖑! 𝖂𝖔𝖓𝖉𝖊𝖗𝖋𝖚𝖑! 𝕿𝖍𝖊𝖘𝖊 𝖓𝖆𝖒𝖊𝖘 𝖆𝖗𝖊 𝖙𝖗𝖚𝖊, 𝖞𝖊𝖙 𝖘𝖎𝖒𝖕𝖑𝖊. 𝖂𝖊 𝖜𝖎𝖑𝖑 𝖍𝖆𝖕𝖕𝖎𝖑𝖞 𝖈𝖆𝖑𝖑 𝖞𝖔𝖚 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆, 𝖆𝖓𝖉 𝖙𝖍𝖊 𝖕𝖆𝖙𝖍 𝖞𝖔𝖚 𝖍𝖆𝖛𝖊 𝖉𝖎𝖘𝖈𝖔𝖛𝖊𝖗𝖊𝖉 𝖙𝖍𝖊 𝖂𝖆𝖞 𝖔𝖋 𝕬𝖜𝖆𝖐𝖊𝖓𝖎𝖓𝖌. 𝕬𝖘 𝖞𝖔𝖚 𝖏𝖚𝖘𝖙 𝖘𝖆𝖎𝖉, 𝖑𝖎𝖛𝖎𝖓𝖌 𝖊𝖆𝖈𝖍 𝖉𝖆𝖞 𝖒𝖎𝖓𝖉𝖋𝖚𝖑𝖑𝖞 𝖎𝖘 𝖙𝖍𝖊 𝖛𝖊𝖗𝖞 𝖇𝖆𝖘𝖎𝖘 𝖔𝖋 𝖘𝖕𝖎𝖗𝖎𝖙𝖚𝖆𝖑 𝖕𝖗𝖆𝖈𝖙𝖎𝖈𝖊.” 𝕿𝖍𝖊 𝖋𝖎𝖛𝖊 𝖒𝖔𝖓𝖐𝖘 𝖜𝖊𝖗𝖊 𝖔𝖋 𝖔𝖓𝖊 𝖒𝖎𝖓𝖉 𝖙𝖔 𝖆𝖈𝖈𝖊𝖕𝖙 𝕲𝖆𝖚𝖙𝖆𝖒𝖆 𝖆𝖘 𝖙𝖍𝖊𝖎𝖗 𝖙𝖊𝖆𝖈𝖍𝖊𝖗 𝖆𝖓𝖉 𝖙𝖔 𝖈𝖆𝖑𝖑 𝖍𝖎𝖒 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆.

𝕿𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖘𝖒𝖎𝖑𝖊𝖉 𝖆𝖙 𝖙𝖍𝖊𝖒.” 𝕻𝖑𝖊𝖆𝖘𝖊, 𝖇𝖗𝖔𝖙𝖍𝖊𝖗𝖘, 𝖕𝖗𝖆𝖈𝖙𝖎𝖈𝖊 𝖜𝖎𝖙𝖍 𝖆𝖓 𝖔𝖕𝖊𝖓 𝖆𝖓𝖉 𝖎𝖓𝖙𝖊𝖑𝖑𝖎𝖌𝖊𝖓𝖙 𝖘𝖕𝖎𝖗𝖎𝖙, 𝖆𝖓𝖉 𝖎𝖓 𝖙𝖍𝖗𝖊𝖊 𝖒𝖔𝖓𝖙𝖍𝖘 𝖞𝖔𝖚 𝖜𝖎𝖑𝖑 𝖍𝖆𝖛𝖊 𝖆𝖙𝖙𝖆𝖎𝖓𝖊𝖉 𝖙𝖍𝖊 𝖋𝖗𝖚𝖎𝖙 𝖔𝖋 𝖑𝖎𝖇𝖊𝖗𝖆𝖙𝖎𝖔𝖓.”

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖔𝖗 𝕬𝖏𝖓𝖆𝖙𝖆 𝕶𝖆𝖚𝖓𝖉𝖎𝖓𝖞𝖆

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆(𝕻𝖆𝖑𝖎) 𝖔𝖗 𝕬𝖏𝖓𝖆𝖙𝖆 𝕶𝖆𝖚𝖓𝖉𝖎𝖓𝖞𝖆(𝕾𝖆𝖓𝖘𝖐𝖗𝖎𝖙) 𝖜𝖆𝖘 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖋𝖎𝖗𝖘𝖙 𝖋𝖎𝖛𝖊 𝖒𝖔𝖓𝖐𝖘 𝖜𝖎𝖙𝖍 𝕭𝖚𝖉𝖉𝖍𝖆. 𝕳𝖊 𝖜𝖆𝖘 𝖇𝖔𝖗𝖓 𝖎𝖓 𝖙𝖍𝖊 6𝖙𝖍 𝖈𝖊𝖓𝖙𝖚𝖗𝖞 𝕭𝕮𝕰 𝖎𝖓 𝖆 𝕭𝖗𝖆𝖍𝖒𝖎𝖓 𝖋𝖆𝖒𝖎𝖑𝖞 𝖎𝖓 𝕯𝖔𝖓𝖆𝖛𝖆𝖙𝖍𝖚 𝖓𝖊𝖆𝖗 𝕶𝖆𝖕𝖎𝖑𝖆𝖛𝖆𝖘𝖙𝖚. 𝕬𝖘 𝖆 𝖞𝖔𝖚𝖙𝖍 𝖉𝖚𝖊 𝖙𝖔 𝖍𝖎𝖘 𝖒𝖆𝖘𝖙𝖊𝖗𝖞 𝖔𝖋 𝖁𝖊𝖉𝖆𝖘 𝖆𝖓𝖉 𝖍𝖎𝖘 𝖊𝖝𝖈𝖊𝖑𝖑𝖊𝖓𝖈𝖊 𝖎𝖓 𝖙𝖍𝖊 𝖘𝖈𝖎𝖊𝖓𝖈𝖊 𝖔𝖋 𝖕𝖍𝖞𝖘𝖎𝖔𝖌𝖓𝖔𝖒𝖞(𝕷𝖆𝖐𝖍𝖆𝖓𝖆 𝕸𝖆𝖓𝖙𝖆) 𝖍𝖊 𝖜𝖆𝖘 𝖆𝖕𝖕𝖔𝖎𝖓𝖙𝖊𝖉 𝖆𝖘 𝖆 𝖗𝖔𝖞𝖆𝖑 𝖈𝖔𝖚𝖗𝖙 𝖘𝖈𝖍𝖔𝖑𝖆𝖗 𝖎𝖓 𝕶𝖆𝖕𝖎𝖑𝖛𝖆𝖘𝖙𝖚 𝖜𝖍𝖊𝖗𝖊 𝖙𝖍𝖊 𝕾𝖍𝖆𝖐𝖞𝖆 𝕰𝖒𝖕𝖎𝖗𝖊 𝖜𝖆𝖘 𝖗𝖚𝖑𝖊𝖉 𝖇𝖞 𝕶𝖎𝖓𝖌 𝕾𝖍𝖚𝖉𝖍𝖔𝖉𝖍𝖆𝖓𝖆. 𝖂𝖍𝖊𝖓 𝖙𝖍𝖊 𝕼𝖚𝖊𝖊𝖓 𝖌𝖆𝖛𝖊 𝖇𝖎𝖗𝖙𝖍 𝖙𝖔 𝖆 𝖘𝖔𝖓 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆 𝕲𝖆𝖚𝖙𝖆𝖒, 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖕𝖗𝖊𝖉𝖎𝖈𝖙𝖊𝖉 𝖙𝖍𝖆𝖙 𝖙𝖍𝖊 𝕻𝖗𝖎𝖓𝖈𝖊 𝖜𝖔𝖚𝖑𝖉 𝖇𝖊𝖈𝖔𝖒𝖊 𝖆𝖓 𝕰𝖓𝖑𝖎𝖌𝖍𝖙𝖊𝖓𝖊𝖉 𝕭𝖊𝖎𝖓𝖌 𝖆𝖓𝖉 𝖛𝖔𝖜𝖊𝖉 𝖙𝖔 𝖋𝖔𝖑𝖑𝖔𝖜 𝖍𝖎𝖒.

𝕽𝖊𝖓𝖔𝖚𝖓𝖈𝖊𝖒𝖊𝖓𝖙 𝖆𝖓𝖉 𝕬𝖗𝖆𝖍𝖆𝖓𝖙𝖘𝖍𝖎𝖕

𝖂𝖍𝖊𝖓 𝖕𝖗𝖎𝖓𝖈𝖊 𝕾𝖎𝖉𝖉𝖍𝖆𝖗𝖙𝖍𝖆 𝖑𝖊𝖋𝖙 𝖙𝖍𝖊 𝖐𝖎𝖓𝖌𝖉𝖔𝖒 𝖙𝖔 𝖇𝖊𝖈𝖔𝖒𝖊 𝖆𝖓 𝖆𝖘𝖈𝖊𝖙𝖎𝖈, 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖆𝖓𝖉 𝖙𝖍𝖊 𝖔𝖙𝖍𝖊𝖗 𝖋𝖔𝖚𝖗 𝖋𝖗𝖎𝖊𝖓𝖉𝖘 𝖆𝖑𝖘𝖔 𝖆𝖈𝖈𝖔𝖒𝖕𝖆𝖓𝖎𝖊𝖉 𝖍𝖎𝖒. 𝕿𝖍𝖊𝖞 𝖜𝖊𝖗𝖊 𝖐𝖓𝖔𝖜𝖓 𝖆𝖘 𝖙𝖍𝖊 𝕻𝖆𝖓𝖈𝖆𝖛𝖆𝖌𝖌𝖎𝖞𝖞𝖆 𝖔𝖗 𝖙𝖍𝖊 𝕲𝖗𝖔𝖚𝖕 𝖔𝖋 𝕱𝖎𝖛𝖊. 𝖂𝖍𝖊𝖓 𝖍𝖊 𝖆𝖙𝖙𝖆𝖎𝖓𝖊𝖉 𝖊𝖓𝖑𝖎𝖌𝖍𝖙𝖊𝖓𝖒𝖊𝖓𝖙 𝖆𝖓𝖉 𝖌𝖆𝖛𝖊 𝖍𝖎𝖘 𝖋𝖎𝖗𝖘𝖙 𝕾𝖊𝖗𝖒𝖔𝖓 𝖙𝖔 𝖍𝖎𝖘 𝖋𝖎𝖛𝖊 𝖒𝖔𝖓𝖐 𝖋𝖗𝖎𝖊𝖓𝖉𝖘 𝖎𝖙 𝖎𝖘 𝖘𝖆𝖎𝖉 𝖙𝖍𝖆𝖙 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖜𝖆𝖘 𝖙𝖍𝖊 𝖋𝖎𝖗𝖘𝖙 𝖙𝖔 𝖈𝖔𝖒𝖕𝖗𝖊𝖍𝖊𝖓𝖉 𝖍𝖎𝖘 𝖙𝖊𝖆𝖈𝖍𝖎𝖓𝖌𝖘 𝖆𝖓𝖉 𝖇𝖊𝖈𝖆𝖒𝖊 𝖆𝖓 𝕬𝖗𝖆𝖍𝖆𝖓𝖙 𝖜𝖍𝖊𝖓 𝖍𝖊 𝖍𝖊𝖆𝖗𝖉 𝖙𝖍𝖊 𝕬𝖓𝖆𝖙𝖙𝖆𝖑𝖆𝖐𝖐𝖍𝖆𝖓𝖆 𝕾𝖚𝖙𝖙𝖆 𝖗𝖊𝖌𝖆𝖗𝖉𝖎𝖓𝖌 𝖘𝖔𝖚𝖑-𝖑𝖊𝖘𝖘𝖓𝖊𝖘𝖘 𝖔𝖗 𝖓𝖔𝖓 𝖘𝖊𝖑𝖋. 𝕳𝖊 𝖙𝖍𝖊𝖓 𝖗𝖊𝖖𝖚𝖊𝖘𝖙𝖊𝖉 𝕭𝖚𝖉𝖉𝖍𝖆 𝖙𝖔 𝖕𝖊𝖗𝖒𝖎𝖙 𝖍𝖎𝖒 𝖙𝖔 𝖗𝖊𝖙𝖎𝖗𝖊 𝖋𝖗𝖔𝖒 𝖙𝖍𝖊 𝖜𝖔𝖗𝖑𝖉 𝖆𝖓𝖉 𝕭𝖚𝖉𝖉𝖍𝖆 𝖆𝖌𝖗𝖊𝖊𝖉 𝖆𝖓𝖉 𝖉𝖊𝖈𝖑𝖆𝖗𝖊𝖉 𝖍𝖎𝖒 𝖙𝖍𝖊 𝕱𝖎𝖗𝖘𝖙 𝕭𝖍𝖎𝖐𝖐𝖍𝖚 𝖎𝖓 𝖙𝖍𝖊 𝕾𝖆𝖓𝖌𝖍𝖆.

𝕬𝖋𝖙𝖊𝖗 𝕬𝖜𝖆𝖐𝖊𝖓𝖒𝖊𝖓𝖙

𝕬𝖋𝖙𝖊𝖗 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖘𝖊𝖙 𝖚𝖕 𝖙𝖍𝖊 𝕾𝖆𝖓𝖌𝖍𝖆, 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖆𝖓𝖉 𝖙𝖍𝖊 𝖔𝖙𝖍𝖊𝖗 𝖒𝖔𝖓𝖐𝖘 𝖙𝖗𝖆𝖛𝖊𝖑𝖑𝖊𝖉 𝖜𝖎𝖙𝖍 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖇𝖞 𝖋𝖔𝖔𝖙 𝖙𝖔 𝖘𝖕𝖗𝖊𝖆𝖉 𝕯𝖍𝖆𝖒𝖒𝖆. 𝖂𝖍𝖊𝖓 𝕭𝖚𝖉𝖉𝖍𝖆 𝖜𝖊𝖓𝖙 𝖙𝖔 𝖈𝖔𝖒𝖒𝖚𝖓𝖎𝖈𝖆𝖙𝖊 𝖍𝖎𝖘 𝖙𝖊𝖆𝖈𝖍𝖎𝖓𝖌𝖘 𝖆𝖓𝖉 𝖍𝖎𝖘 𝖊𝖝𝖆𝖑𝖙𝖊𝖉 𝖊𝖓𝖑𝖎𝖌𝖍𝖙𝖊𝖓𝖊𝖉 𝖘𝖙𝖆𝖙𝖊 𝖙𝖔 𝕶𝖎𝖓𝖌 𝕭𝖎𝖒𝖇𝖎𝖘𝖆𝖗𝖆 𝖆𝖘 𝖕𝖗𝖔𝖒𝖎𝖘𝖊𝖉, 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖜𝖊𝖓𝖙 𝖙𝖔 𝖍𝖎𝖘 𝖍𝖔𝖒𝖊 𝖙𝖔𝖜𝖓 𝖆𝖓𝖉 𝖈𝖔𝖓𝖛𝖊𝖗𝖙𝖊𝖉 𝖒𝖆𝖓𝖞 𝖋𝖔𝖑𝖑𝖔𝖜𝖊𝖗𝖘 𝖙𝖔 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖙𝖊𝖆𝖈𝖍𝖎𝖓𝖌𝖘, 𝖋𝖔𝖗𝖊𝖒𝖔𝖘𝖙 𝖆𝖒𝖔𝖓𝖌 𝖙𝖍𝖊𝖒 𝖇𝖊𝖎𝖓𝖌 𝖍𝖎𝖘 𝖓𝖊𝖕𝖍𝖊𝖜 𝕻𝖚𝖓𝖓𝖆. 𝕻𝖚𝖓𝖓𝖆 𝖎𝖓 𝖙𝖚𝖗𝖓 𝖕𝖗𝖊𝖆𝖈𝖍𝖊𝖉 𝖆𝖓𝖉 𝖈𝖔𝖓𝖛𝖊𝖗𝖙𝖊𝖉 500 𝖔𝖋 𝖍𝖎𝖘 𝖈𝖑𝖆𝖓 𝖙𝖔 𝖒𝖔𝖓𝖐𝖘. 𝕭𝖚𝖉𝖉𝖍𝖆 𝖙𝖔𝖔 𝖆𝖈𝖐𝖓𝖔𝖜𝖑𝖊𝖉𝖌𝖊𝖉 𝕻𝖚𝖓𝖓𝖆 𝖋𝖔𝖗 𝖍𝖎𝖘 𝖕𝖗𝖊𝖆𝖈𝖍𝖎𝖓𝖌 𝖘𝖐𝖎𝖑𝖑𝖘 𝖆𝖓𝖉 𝖉𝖊𝖈𝖑𝖆𝖗𝖊𝖉 𝖍𝖎𝖒 𝖋𝖔𝖗𝖊𝖒𝖔𝖘𝖙 𝖆𝖒𝖔𝖓𝖌 𝖍𝖎𝖘 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘.

𝕸𝖆𝖓𝖞 𝖉𝖎𝖘𝖈𝖔𝖚𝖗𝖘𝖊𝖘 𝖆𝖓𝖉 𝖜𝖗𝖎𝖙𝖎𝖓𝖌𝖘 𝖆𝖗𝖊 𝖆𝖙𝖙𝖗𝖎𝖇𝖚𝖙𝖊𝖉 𝖙𝖔 𝕶𝖔𝖓𝖉𝖆𝖓𝖆 𝖎𝖓 𝕭𝖚𝖉𝖉𝖍𝖎𝖘𝖙 𝖑𝖎𝖙𝖊𝖗𝖆𝖙𝖚𝖗𝖊 𝖇𝖊𝖎𝖓𝖌 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖘𝖊𝖓𝖎𝖔𝖗𝖒𝖔𝖘𝖙 𝖒𝖔𝖓𝖐𝖘. 𝕬𝖋𝖙𝖊𝖗 𝖘𝖕𝖊𝖓𝖉𝖎𝖓𝖌 𝖆 𝖕𝖊𝖗𝖎𝖔𝖉 𝖎𝖓 𝖙𝖍𝖊 𝕾𝖆𝖓𝖌𝖍𝖆 𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖙𝖍𝖊𝖓 𝖗𝖊𝖙𝖎𝖗𝖊𝖉 𝖙𝖔 𝖙𝖍𝖊 𝕳𝖎𝖒𝖆𝖑𝖆𝖞𝖆𝖘 𝖙𝖔 𝖘𝖕𝖊𝖓𝖉 𝖒𝖔𝖗𝖊 𝖙𝖎𝖒𝖊 𝖎𝖓 𝖗𝖊𝖑𝖎𝖌𝖎𝖔𝖚𝖘 𝖕𝖗𝖆𝖈𝖙𝖎𝖈𝖊 𝖆𝖘 𝖍𝖊 𝖜𝖆𝖘 𝖇𝖊𝖎𝖓𝖌 𝖎𝖓𝖍𝖎𝖇𝖎𝖙𝖊𝖉 𝖇𝖞 𝖙𝖍𝖊 𝖌𝖗𝖔𝖜𝖎𝖓𝖌 𝖕𝖔𝖕𝖚𝖑𝖆𝖗𝖎𝖙𝖞 𝖔𝖋 𝖙𝖍𝖊 𝕾𝖆𝖓𝖌𝖍𝖆. 𝕿𝖍𝖎𝖘 𝖎𝖘 𝖒𝖊𝖓𝖙𝖎𝖔𝖓𝖊𝖉 𝖎𝖓 𝖙𝖍𝖊 𝕾𝖆𝖒𝖞𝖚𝖙𝖙𝖆 𝕹𝖎𝖐𝖆𝖞𝖆. 𝖂𝖍𝖊𝖓 𝖍𝖊 𝖐𝖓𝖊𝖜 𝖍𝖎𝖘 𝖊𝖓𝖉 𝖜𝖆𝖘 𝖓𝖊𝖆𝖗 𝖍𝖊 𝖗𝖊𝖙𝖚𝖗𝖓𝖊𝖉 𝖙𝖔 𝖘𝖙𝖗𝖔𝖐𝖊 𝖆𝖓𝖉 𝖐𝖎𝖘𝖘 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆’𝖘 𝖋𝖊𝖊𝖙 𝖑𝖔𝖛𝖎𝖓𝖌𝖑𝖞 𝖆𝖓𝖉 𝖆𝖘𝖐𝖊𝖉 𝖍𝖎𝖘 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘 𝖓𝖔𝖙 𝖙𝖔 𝖒𝖔𝖚𝖗𝖓 𝖍𝖎𝖒. 𝕿𝖍𝖊 𝖓𝖊𝖝𝖙 𝖒𝖔𝖗𝖓𝖎𝖓𝖌 𝖍𝖊 𝖕𝖆𝖘𝖘𝖊𝖉 𝖆𝖜𝖆𝖞 𝖆𝖓𝖉 𝖜𝖆𝖘 𝖈𝖗𝖊𝖒𝖆𝖙𝖊𝖉 𝖜𝖎𝖙𝖍 𝖙𝖍𝖊 𝖈𝖊𝖗𝖊𝖒𝖔𝖓𝖞 𝖇𝖊𝖎𝖓𝖌 𝖕𝖗𝖊𝖘𝖎𝖉𝖊𝖉 𝖇𝖞 𝕬𝖓𝖚𝖗𝖚𝖉𝖉𝖍𝖆 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖙𝖊𝖓 𝖈𝖍𝖎𝖊𝖋 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘 𝖆𝖓𝖉 500 𝖔𝖙𝖍𝖊𝖗 𝖒𝖔𝖓𝖐𝖘. 𝕿𝖍𝖊 𝖆𝖘𝖍𝖊𝖘 𝖜𝖊𝖗𝖊 𝖙𝖍𝖊𝖓 𝖊𝖓𝖘𝖍𝖗𝖎𝖓𝖊𝖉 𝖎𝖓 𝖆 𝖘𝖎𝖑𝖛𝖊𝖗 𝕾𝖙𝖚𝖕𝖆 𝖆𝖙 𝖁𝖊𝖑𝖚𝖛𝖆𝖓𝖆.

𝕻𝖆𝖘𝖙 𝕭𝖎𝖗𝖙𝖍𝖘

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖜𝖆𝖘 𝖘𝖆𝖎𝖉 𝖙𝖔 𝖍𝖆𝖛𝖊 𝖇𝖊𝖊𝖓 𝖇𝖔𝖗𝖓 𝖆 𝖓𝖚𝖒𝖇𝖊𝖗 𝖔𝖋 𝖙𝖎𝖒𝖊𝖘 𝖜𝖎𝖙𝖍 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖎𝖓 𝖊𝖆𝖗𝖑𝖎𝖊𝖗 𝖇𝖎𝖗𝖙𝖍𝖘 𝖆𝖓𝖉 𝖍𝖆𝖉 𝖆𝖑𝖗𝖊𝖆𝖉𝖞 𝖗𝖊𝖆𝖈𝖍𝖊𝖉 𝖆 𝖛𝖊𝖗𝖞 𝖍𝖎𝖌𝖍 𝖘𝖙𝖆𝖙𝖊 𝖔𝖋 𝖘𝖕𝖎𝖗𝖎𝖙𝖚𝖆𝖑 𝖊𝖛𝖔𝖑𝖛𝖊𝖒𝖊𝖓𝖙 𝖜𝖍𝖎𝖈𝖍 𝖈𝖚𝖑𝖒𝖎𝖓𝖆𝖙𝖊𝖉 𝖎𝖓 𝖍𝖎𝖘 𝕬𝖗𝖆𝖍𝖆𝖓𝖙𝖘𝖍𝖎𝖕 𝖎𝖓 𝖙𝖍𝖊 𝖕𝖗𝖊𝖘𝖊𝖓𝖙 𝖑𝖎𝖋𝖊𝖙𝖎𝖒𝖊.

𝕮𝖔𝖓𝖈𝖑𝖚𝖘𝖎𝖔𝖓

𝕶𝖔𝖓𝖉𝖆𝖓𝖓𝖆 𝖜𝖆𝖘 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖈𝖑𝖔𝖘𝖊𝖘𝖙 𝖒𝖔𝖓𝖐𝖘, 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘 𝖆𝖓𝖉 𝖎𝖓𝖎𝖙𝖎𝖆𝖑𝖑𝖞 𝖆 𝖋𝖗𝖎𝖊𝖓𝖉 𝖔𝖋 𝖙𝖍𝖊 𝕭𝖚𝖉𝖉𝖍𝖆 𝖜𝖍𝖊𝖓 𝖍𝖊 𝖜𝖆𝖘 𝖆 𝖜𝖔𝖗𝖑𝖉𝖑𝖞 𝕻𝖗𝖎𝖓𝖈𝖊. 𝕳𝖎𝖘 𝖑𝖔𝖛𝖊 𝖆𝖓𝖉 𝖘𝖊𝖗𝖛𝖎𝖙𝖚𝖉𝖊 𝖙𝖔𝖜𝖆𝖗𝖉𝖘 𝕭𝖚𝖉𝖉𝖍𝖆 𝖜𝖆𝖘 𝖊𝖝𝖊𝖒𝖕𝖑𝖆𝖗𝖞 𝖆𝖓𝖉 𝖍𝖊 𝖜𝖆𝖘 𝖍𝖔𝖓𝖔𝖚𝖗𝖊𝖉 𝖆𝖓𝖉 𝖗𝖊𝖘𝖕𝖊𝖈𝖙𝖊𝖉 𝖇𝖞 𝖆𝖑𝖑 𝖇𝖊𝖎𝖓𝖌 𝖔𝖓𝖊 𝖔𝖋 𝖙𝖍𝖊 𝖘𝖊𝖓𝖎𝖔𝖗𝖒𝖔𝖘𝖙 𝖒𝖔𝖓𝖐𝖘. 𝕳𝖊 𝖆𝖑𝖜𝖆𝖞𝖘 𝖊𝖝𝖍𝖔𝖗𝖙𝖊𝖉 𝖙𝖍𝖊 𝖋𝖊𝖑𝖑𝖔𝖜 𝖉𝖎𝖘𝖈𝖎𝖕𝖑𝖊𝖘 𝖙𝖔 𝖌𝖎𝖛𝖊 𝖚𝖕 𝖙𝖗𝖆𝖓𝖘𝖎𝖙𝖔𝖗𝖞 𝖕𝖑𝖊𝖆𝖘𝖚𝖗𝖊𝖘 𝖆𝖓𝖉 𝖉𝖜𝖊𝖑𝖑 𝖔𝖓 𝖙𝖍𝖊 𝖎𝖒𝖕𝖊𝖗𝖒𝖆𝖓𝖊𝖓𝖈𝖊 𝖔𝖋 𝖑𝖎𝖋𝖊 𝖆𝖓𝖉 𝖘𝖊𝖊𝖐 𝕾𝖊𝖑𝖋 𝖗𝖊𝖆𝖑𝖎𝖘𝖆𝖙𝖎𝖔𝖓 𝖔𝖗 𝕷𝖎𝖇𝖊𝖗𝖆𝖙𝖎𝖔𝖓.

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Dhammacakka celebrations

Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:19 pm

GHMC to plant 1.5 crore saplings under Haritha Haram -

https://www.newindianexpress.com/…/ghmc-to-plant-15…

𝓹𝓻𝓸𝓹𝓪𝓰𝓪te 𝓔𝓽𝓮𝓻𝓷𝓪𝓵 𝓑𝓵𝓲𝓼𝓼 𝓽𝓱𝓻𝓸𝓾𝓰𝓱 𝓹𝓵𝓪𝓷𝓽𝓲𝓷𝓰
𝓻𝓪𝔀 𝓥𝓮𝓰𝓪𝓷 𝓑𝓻𝓸𝓬𝓬𝓸𝓵𝓲, 𝓹𝓮𝓹𝓹𝓮𝓻𝓼,𝓬𝓾𝓬𝓾𝓶𝓫𝓮𝓻𝓼,
𝓬𝓪𝓻𝓻𝓸𝓽𝓼, 𝓫𝓮𝓪𝓷𝓼 𝓿𝓮𝓰𝓮𝓽𝓪𝓫𝓵𝓮𝓼,𝓓𝔀𝓪𝓻𝓯 𝓯𝓻𝓾𝓲𝓽

𝓽𝓻𝓮𝓮𝓼
𝓲𝓷 𝓹𝓸𝓽𝓼 𝓪𝓷𝓭 𝓪𝓵𝓵 𝓸𝓿𝓮𝓻 𝓽𝓱𝓮 𝔀𝓸𝓻𝓵𝓭 𝓪𝓷𝓭 𝓲𝓷
𝓢𝓹𝓪𝓬𝓮 𝓽𝓸 𝓮𝓪𝓽 𝓵𝓲𝓴𝓮 𝓫𝓲𝓻𝓭𝓼 𝓪𝓼 𝓹𝓵𝓪𝓷𝓷𝓮𝓭 𝓫𝔂
𝓝𝓐𝓢𝓐, 𝓑𝓻𝓲𝓽𝓲𝓼𝓱 𝓫𝓲𝓵𝓵𝓲𝓸𝓷𝓪𝓲𝓻𝓮 𝓡𝓲𝓬𝓱𝓪𝓻𝓭
𝓑𝓻𝓪𝓷𝓼𝓸𝓷 𝓯𝓵𝓮𝔀 𝓲𝓷𝓽𝓸 𝓼𝓹𝓪𝓬𝓮 𝓪𝓫𝓸𝓪𝓻𝓭 𝓪 𝓥𝓲𝓻𝓰𝓲𝓷
𝓖𝓪𝓵𝓪𝓬𝓽𝓲𝓬 𝓿𝓮𝓼𝓼𝓮𝓵 𝓪𝓷𝓭 𝓙𝓮𝓯𝓯 𝓑𝓮𝔃𝓸𝓼.

𝓔𝓷𝓽𝓲𝓻𝓮
𝓔𝓪𝓻𝓽𝓱 𝓪𝓷𝓭 𝓢𝓹𝓪𝓬𝓮 𝓪𝓻𝓮 𝓐𝓶𝓾𝓭𝓱𝓪 𝓢𝓤𝓡𝓐𝓑𝓘 𝓸𝓯
𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓪𝓲. 𝓐𝓼𝓱𝓸𝓴𝓪 𝓹𝓵𝓪𝓷𝓽𝓮𝓭 𝓯𝓻𝓾𝓲𝓽
𝓫𝓮𝓪𝓻𝓲𝓷𝓰 𝓽𝓻𝓮𝓮𝓼 𝓪𝓵𝓵 𝓸𝓿𝓮𝓻 𝓱𝓲𝓼 𝓮𝓶𝓹𝓲𝓻𝓮.Mayawati
said that that after she becomes the Prime Minister she will bring back
the Ashokan Rule.

𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓪𝓲 𝓯𝓮𝓭 𝓽𝓱𝓮 𝓹𝓸𝓸𝓻 𝓽𝓱𝓻𝓸𝓾𝓰𝓱 𝓐𝓶𝓾𝓭𝓱𝓪 𝓢𝓾𝓻𝓪𝓫𝓱𝓲 .

𝓐𝓵𝓼𝓸
𝓽𝓸 𝓽𝓻𝓪𝓲𝓷 𝓹𝓮𝓸𝓹𝓵𝓮 𝓸𝓷 𝓜𝓲𝓷𝓭𝓯𝓾𝓵 𝓢𝔀𝓲𝓶𝓶𝓲𝓷𝓰,
𝓣𝓱𝓪𝓲 𝓒𝓱𝓲, 𝓚𝓪𝓵𝓪𝓻𝓲 𝓐𝓻𝓽𝓼, 𝓙𝓾𝓭𝓸, 𝓚𝓪𝓻𝓪𝓽𝓮, 𝓚𝓾𝓷𝓰
𝓕𝓾 𝓶𝓪𝓻𝓽𝓲𝓪𝓵 𝓪𝓻𝓽𝓼.

𝓟𝓻𝓪𝓬𝓽𝓲𝓬𝓮 𝓜𝓲𝓷𝓭𝓯𝓾𝓵 𝓢𝔀𝓲𝓶𝓶𝓲𝓷𝓰 - 𝓥𝓲𝓶𝓪𝓵𝓸 𝓐𝔀𝓪𝓴𝓮𝓷𝓮𝓭 𝓐𝓼𝓱𝓸𝓴𝓪 𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓲 𝓕𝓮𝓵𝓵𝓸𝔀.

From

𝓔-𝓫𝓸𝓸𝓴-𝓓𝓞 𝓖𝓞𝓞𝓓 𝓟𝓤𝓡𝓘𝓕𝓨 𝓜𝓘𝓝𝓓 𝓐𝓣𝓣𝓐𝓘𝓝 𝓔𝓣𝓔𝓡𝓝𝓐𝓛 𝓑𝓛𝓘𝓢𝓢

𝓯𝓻𝓸𝓶 𝓚𝓾𝓼𝓱𝓲𝓷𝓪𝓻𝓪 𝓝𝓘𝓑𝓑Ā𝓝𝓐 𝓑𝓗𝓤𝓜𝓘 𝓟𝓪𝓰𝓸𝓭𝓪 18𝓯𝓽

𝓓𝓲𝓪. 𝓪 3𝓓 360 𝓭𝓮𝓰𝓻𝓮𝓮 𝓬𝓲𝓻𝓬𝓾𝓵𝓪𝓻 𝓟𝓪𝓰𝓸𝓭𝓪 𝓪𝓽

𝓦𝓱𝓲𝓽𝓮 𝓗𝓸𝓶𝓮,

668 5𝓽𝓱 𝓐 𝓜𝓪𝓲𝓷 𝓡𝓸𝓪𝓭,

8𝓽𝓱 𝓒𝓻𝓸𝓼𝓼,

𝓗𝓐𝓛 𝓘𝓘𝓘 𝓢𝓽𝓪𝓰𝓮,

𝓟𝓾𝓷𝓲𝔂𝓪 𝓑𝓗𝓤𝓜𝓘 𝓑𝓮𝓷𝓰𝓪𝓵𝓾𝓻𝓾,

𝓜𝓪𝓰𝓪𝓭𝓱𝓲 𝓚𝓪𝓻𝓷𝓪𝓽𝓪𝓴𝓪,

𝓟𝓻𝓪𝓫𝓾𝓭𝓭𝓱𝓪 𝓑𝓱𝓪𝓻𝓪𝓽 𝓘𝓷𝓽𝓮𝓻𝓷𝓪𝓽𝓲𝓸𝓷𝓪𝓵

𝓱𝓽𝓽𝓹://𝓼𝓪𝓻𝓿𝓪𝓳𝓪𝓷.𝓪𝓶𝓫𝓮𝓭𝓴𝓪𝓻.𝓸𝓻𝓰

𝓫𝓾𝓭𝓭𝓱𝓪𝓼𝓪𝓲𝓭2𝓾𝓼@𝓰𝓶𝓪𝓲𝓵.𝓬𝓸𝓶

𝓳𝓬𝓼4𝓮𝓿𝓮𝓻@𝓸𝓾𝓽𝓵𝓸𝓸𝓴.𝓬𝓸𝓶

𝓳𝓬𝓱𝓪𝓷𝓭𝓻𝓪𝓼𝓮𝓴𝓱𝓪𝓻𝓪𝓷@𝔂𝓪𝓱𝓸𝓸.𝓬𝓸𝓶

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𝓽𝓸
𝓫𝓮 𝓪 𝔀𝓸𝓻𝓴𝓲𝓷𝓰 𝓹𝓪𝓻𝓽𝓷𝓮𝓻 𝔀𝓲𝓽𝓱 GHMC & GCC for its
One crore saplings are anticipated to be planted as a part of the
programme within the metropolis, with 10 lakh saplings proposed to be
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https://youtu.be/_sFm8xgP38I

Congratulations for ‘Best day ever’: Jeff Bezosblasts into space on own rocket

Dhammacakka celebrations

Asalha
Puja Day is observed on Saturday, July 24, 2021. This is one of the
most important days in Thailand that The Four Noble Truths from
worldwide chant the Dhammacakkappavatta Sutra, which was the first
sermon by the Sammasambuddha after his enlightenment. On this occasion,
the Buddhist community can send the blessing forward through Zoom
Application activity at the same time to create positive power,
encourage people, spread loving-kindness forward to protect and bring
the world peace.

We would like to invite all Thai monastic
communities, foreign monastic communities and people around the world to
join the celebrating of Asalha Puja Day in homage to the Sammasambuddha
by Dhammcakka Chanting across the globe and take this opportunity to
counter the COVID-19 pandemic.

Join this chanting of
Dhamacakkaappavatta to celebrate 3,555,555,555 rounds on Asalha Puja
Day, on Saturday, July 24, 2021, at 6:00 AM – 9:00 PM GMT+7 via Zoom
Application

Timeline of the Dhammacakkappavattana Sutta Chanting from 2016 to the present
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“Observance
of Dhamma Chakka Pavarthana(First Sermon of Samma Sam Buddha)” “Full
Moon Day”On Saturday 24.7.2021 at 6.30 P.M onwards at Nagasena Buddha
Vihar, Sadashivanagar, Bengaluru-560080. You are cordially invited with
family & friends to participate & share the Merit - Dr. H. R.
Surendra, Dhammachary, Nagasena Buddha Vihar.

Development of the sutta    Edit

A depiction of the first teaching of the Buddha from a Vietnamese Buddhist monastery in Quebec, Canada.
Retaining the oldest teachings    Edit
Modern
scholars agree that the teachings of the Buddha were passed down in an
oral tradition for approximately a few hundred years after the passing
of the Buddha; the first written recordings of these teachings were made
hundreds of years after the Buddha’s passing. According to academic
scholars, inconsistencies in the oldest texts may reveal developments in
the oldest teachings.[11][note 3] While the Theravada tradition holds
that it is likely that the sutras date back to the Buddha himself, in an
unbroken chain of oral transmission,[web 2][web 3][note 4] academic
scholars have identified many of such inconsistencies, and tried to
explain them. Information of the oldest teachings of Buddhism, such as
on the Four Noble Truths, which are an important topic in the
Dhammacakkappavattana Sutta, has been obtained by analysis of the oldest
texts and these inconsistencies, and are a matter of ongoing discussion
and research.[12][13][14][15][note 5]

Development of the sutta    Edit
According
to Bronkhorst this “first sermon” is recorded in several sutras, with
important variations.[22][note 6] In the Vinaya texts, and in the
Dhammacakkappavattana Sutta which was influenced by the Vinaya texts,
the four truths are included, and Kondañña is enlightened[22][23] when
the “vision of Dhamma”[24] arises in him: “whatever is subject to
origination is all subject to cessation.”[note 7] Yet, in the
Ariyapariyesanā Sutta (”The Noble Search”, Majjhima Nikaya 26) the four
truths are not included,[note 8] and the Buddha gives the five ascetics
personal instructions in turn, two or three of them, while the others go
out begging for food. The versions of the “first sermon” which include
the four truths, such as the Dhammacakkappavattana Sutta, omit this
instruction, showing that

…the accounts which include the Four
Noble Truths had a completely different conception of the process of
liberation than the one which includes the Four Dhyanas and the
subsequent destruction of the intoxicants.[22]
According to
Bronkhorst, this indicates that the four truths were later added to
earlier descriptions of liberation by practicing the four dhyanas, which
originally was thought to be sufficient for the destruction of the
arsavas.[22] Anderson, following Norman, also thinks that the four
truths originally were not part of this sutta, and were later added in
some versions.[28][note 9] According to Bronkhorst, the “twelve
insights” are probably also a later addition, born out of unease with
the substitution of the general term “prajna” for the more specific
“four truths”.[30]

The “essence” of Buddhism    Edit
According
to Cousins, many scholars are of the view that “this discourse was
identified as the first sermon of the Buddha only at a later date.”[29]
According to Richard Gombrich,

Of course we do not really know
what the Buddha said in his first sermon […] and it has even been
convincingly demonstrated[note 10] that the language of the text as we
have it is in the main a set of formulae, expressions which are by no
means self-explanatory but refer to already established doctrines.
Nevertheless, the compilers of the Canon put in the first sermon what
they knew to be the very essence of the Buddha’s Enlightenment.[32]
Yet,
the understanding of what exactly constituted this “very essence” also
developed over time. What exactly was regarded as the central insight
“varied along with what was considered most central to the teaching of
the Buddha.”[33] “Liberating insight” came to be defined as “insight
into the four truths,” which is presented as the “liberating insight”
which constituted the awakening, or “enlightenment” of the Buddha. When
he understood these truths he was “enlightened” and liberated,[note 11]
as reflected in Majjhima Nikaya 26:42: “his taints are destroyed by his
seeing with wisdom.”[37] The four truths were superseded by
pratityasamutpada, and still later by the doctrine of the non-existence
of a substantial self or person.[38]

According to Anderson, a
long recognized feature of the Theravada canon is that it lacks an
“overarching and comprehensive structure of the path to nibbana.”[39]
The sutras form a network or matrix, which have to be taken
together.[40][note 12] Within this network, “the four noble truths are
one doctrine among others and are not particularly central,”[40] but are
a part of “the entire dhamma matrix.”[42] The four noble truths are set
and learnt in that network, learning “how the various teachings
intersect with each other,”[43] and refer to the various Buddhist
techniques, which are all explicitly and implicitly part of the passages
which refer to the four truths.[44] According to Anderson,

There
is no single way of understanding the teachings: one teaching may be
used to explain another in one passage; the relationship may be reversed
or altered in other talks.[42]
Translations into English    Edit

From the Pali version    Edit
In
the Pāli Canon, this sutta is found in the Samyutta Nikaya, chapter 56
(”Saccasamyutta” or “Connected Discourses on the Truths”), sutta number
11 (and, thus, can be referenced as “SN 56.11″). There are multiple
English translations of the Pali version of this sutta, including:

Bhikkhu Bodhi (trans.), Setting in Motion the Wheel of the Dhamma
Ñanamoli Thera (trans.) (1993). Dhammacakkappavattana Sutta: Setting Rolling the Wheel of Truth.
Piyadassi Thera (trans.) (1999). Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth.
Thanissaro Bhikkhu (trans.) (1993). Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion.
Bhikkhu Sujato (trans.) (2018). Rolling Forth the Wheel of Dhamma.
Thich
Nhat Hanh (trans.) (1999). “Discourse on Turning the Wheel of the
Dharma: Dhamma Cakka Pavattana Sutta”. In The Heart of the Buddha’s
Teaching, p. 257.[45]
Ven. Dr. Rewata Dhamma (trans.) (1997). “The
First Discourse of the Buddha: Turning the Wheel of Dhamma”. In The
First Discourse of the Buddha, Wisdom, pp. 17–20.[46]
Walpola Rahula (trans.) (2007). “Setting in Motion the Wheel of Truth”. In What the Buddha Taught.[47]
From Tibetan, Chinese and Sanskrit versions    Edit
The
Tibetan ‘Missing Translator’s Colophon’ Version of the Dharma Wheel
Discourse (chos kyi ‘khor lo’i mdo ‘gyur byang med pa): A New
Translation into English by Erick Tsiknopoulos (2013) This is a
translation of one of two versions of the Dharma Wheel Sutra in Tibetan,
known as the ‘Missing Translator’s Colophon’ version (Tib: ‘gyur byang
med pa). It has a correlate in Chinese, translated into English by Lapiz
Lazuli Texts and listed below.
Lapis Lazuli Texts: Saṃyuktāgama 379.
Turning the Dharma Wheel. This is a translation from the Chinese canon;
the Chinese version is based on the Sarvastivadin Sanskrit version of
the text (Dharmacakra Pravartana Sutra).
Thich Nhat Hanh has produced
a notable rendering of the first teaching of the Buddha in his
biography of the Buddha entitled Old Path White Clouds.[9] Thich Nhat
Hanh relied on multiple sources for this rendering.[48] This rendering
is also included in Thich Nhat Hanh’s book Path of Compassion: Stories
from the Buddha’s Life.[49] See Turning the Wheel of Dharma
The 26th
chapter of the Lalitavistara Sutra contains a Mahayana version of the
first turning that closely parallels the Dhammacakkappavattana Sutta.
The following English translations of this text are available:

The
Play in Full: Lalitavistara (2013), translated by the Dharmachakra
Translation Committee. Translated from Tibetan into English and checked
against the Sanskrit version.[web 5]
Voice of the Buddha: The Beauty
of Compassion (1983), translated by Gwendolyn Bays, Dharma Publishing
(two-volume set). This translation has been made from French into
English and then checked with the original in Tibetan and Sanskrit.
See also    Edit

Dharmacakra
Enlightenment
Four Noble Truths
Middle Way
Noble Eightfold Path
Sarnath
Taṇhā
Three marks of existence
Notes    Edit

^ For instance, in the context of the objects of mindfulness, dhamma refers to “mental objects” (see, Satipatthana Sutta).
^ English translations of this sutta’s full title include:
“Setting in Motion the Wheel of the Dhamma” (Bodhi, 2000, pp. 1843–7)
“Setting in Motion the Wheel of Truth” (Piyadassi, 1999)[1]
“Setting Rolling the Wheel of Truth” (Ñanamoli, 1993)[2]
“Setting the Wheel of Dhamma in Motion” (Thanissaro, 1993)[3] (Geshe Tashi Tsering, 2005)[3]
“The Discourse That Sets Turning the Wheel of Truth” (Ajahn Sucitto, 2010)[4]
“Turning the Wheel of Dhamma” (Dhamma, 1997).
“The Four Noble Truths Sutra” (Geshe Tashi Tsering, 2005)[3]
^ See:
La Vallee Possin (1937), Musila et Narada; reprinted in Gombrich (2006), How Buddhism Began, appendix
Erich Frauwallner (1953), Geschichte der indischen Philosophie, Band Der Buddha und der Jina (pp. 147-272)
Andre
Bareau (1963), Recherches sur la biographiedu Buddha dans les
Sutrapitaka et les Vinayapitaka anciens, Ecole Francaise
d’Extreme-Orient
Schmithausen, On some Aspects of Descriptions or
Theories of ‘Liberating Insight’ and ‘Enlightenment’ in Early Buddhism.
In: Studien zum Jainismus und Buddhismus (Gedenkschrift für Ludwig
Alsdorf), hrsg. von Klaus Bruhn und Albrecht Wezler, Wiesbaden 1981,
199-250.
Griffiths, Paul (1981), “Concentration or Insight; The
Problematic of Theravada Buddhist Meditation-theory”, The Journal of the
American Academy of Religion
K.R. Norman, Four Noble Truths
Bronkhorst 1993, Chapter 8
Tilman Vetter (1988), The Ideas and Meditative Practices of Early Buddhism, by Tilmann Vetter
Richard
F. Gombrich (2006) [1996]. How Buddhism Began: The Conditioned Genesis
of the Early Teachings. Routledge. ISBN 978-1-134-19639-5., chapter four
Anderson, Carol (1999), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Routledge
Alexander Wynne (2007), The Origin of Buddhist Meditation, Routledge
^
Bhikkhu Sujato & Bhikkhu Brahmali, p.4: “Most academic scholars of
Early Buddhism cautiously affirm that it is possible that the EBTS
contain some authentic sayings of the Buddha. We contend that this
drastically understates the evidence. A sympathetic assessment of
relevant evidence shows that it is very likely that the bulk of the
sayings in the EBTS that are attributed to the Buddha were actually
spoken by him. It is very unlikely that most of these sayings are
inauthentic.[web 3]
^ According to Schmithausen, three positions held
by scholars of Buddhism can be distinguished regarding the possibility
to retain knowledge of the oldest Buddhism:[16]
“Stress on the
fundamental homogeneity and substantial authenticity of at least a
considerable part of the Nikayic materials;”[subnote 1]
“Scepticism with regard to the possibility of retrieving the doctrine of earliest Buddhism;”[subnote 2]
“Cautious optimism in this respect.”[subnote 3]
^
The Dhammacakkappavattana Sutta is best-known from the Pāli Canon,
Saṃyutta Nikāya chapter 56, sutta 11. In the Chinese Buddhist canon
there are numerous editions of this sutra from a variety of different
schools in ancient India, including the Sarvāstivāda, Dharmaguptaka, and
Mahīśāsaka, as well as an edition translated as early as 170 by the
early Parthian missionary An Shigao. Parallel texts can be found in
other early Buddhist sources as well, such as the Sarvāstivādin
Lalitavistara Sūtra and the Lokottaravādin Mahāvastu.[web 4]
^ Translation Bhikkhu Bodhi (2000), Samyutta Nikaya, SN 56.11, p.1846. See also Anderson (2001), Pain and its Ending, p.69.
^
MN 26.17 merely says “[’]This will serve for the striving of a clansman
intent on striving.’ And I sat down there thinking: ‘This will serve
for striving.’[25] According to Bhikkhu Bodhi Majjhima Nikaya 36 then
continuous with the extreme ascetic practices, which are omitted in MN
26.[26] In verse 18, the Buddha has attained Nirvana, being secured from
bondage by birth, ageing, sickness and death, referring to the truths
of dependent origination and “the stilling of all formations, the
relinquishing of all attachments, the destruction of craving,
dispassion, cessation.”[27]
^ According to Cousins, Anderson
misunderstands Norman in this respect, but does “not think that this
misunderstanding of Norman’s position critically affects Anderson’s
thesis. Even if these arguments do not prove that the four truths are
definitely a later insertion in the Dhammacakkapavattana-sutta, it is
certainly possible to take the position that the sutta itself is
relatively late.”[29]
^ Gombrich includes an end note here citing “Norman 1982″ (.[31]
^
“Enlightenment” is a typical western term, which bears its own,
specific western connotations, meanings and interpretations.[34][35][36]
^
Gethin: “The word satya (Pali sacca) can certainly mean truth, but it
might equally be rendered as ‘real’ or ‘actual thing’. That is, we are
not dealing here with propositional truths with which we must either
agree or disagree, but with four ‘true things’ or ‘realities’ whose
nature, we are told, the Buddha finally understood on the night of his
awakening. […] This is not to say that the Buddha’s discourses do not
contain theoretical statements of the nature of suffering, its cause,
its cessation, and the path to its cessation, but these descriptions
function not so much as dogmas of the Buddhist faith as a convenient
conceptual framework for making sense of Buddhist thought.”[41]
Subnotes
^ Well-known proponents of the first position are:
*
A.K. Warder. According to A.K. Warder, in his 1970 publication “Indian
Buddhism”, from the oldest extant texts a common kernel can be drawn
out,[17] namely the Bodhipakkhiyādhammā. According to Warder, c.q. his
publisher: “This kernel of doctrine is presumably common Buddhism of the
period before the great schisms of the fourth and third centuries BC.
It may be substantially the Buddhism of the Buddha himself, although
this cannot be proved: at any rate it is a Buddhism presupposed by the
schools as existing about a hundred years after the parinirvana of the
Buddha, and there is no evidence to suggest that it was formulated by
anyone else than the Buddha and his immediate followers.”[17]
*
Richard Gombrich: “I have the greatest difficulty in accepting that the
main edifice is not the work of a single genius. By “the main edifice” I
mean the collections of the main body of sermons, the four Nikāyas, and
of the main body of monastic rules.”[15]
^ A proponent of the second
position is Ronald Davidson: “While most scholars agree that there was a
rough body of sacred literature (disputed)(sic) that a relatively early
community (disputed)(sic) maintained and transmitted, we have little
confidence that much, if any, of surviving Buddhist scripture is
actually the word of the historic Buddha.”[18]
^ Well-known proponent of the third position are:
*
J.W. de Jong: “It would be hypocritical to assert that nothing can be
said about the doctrine of earliest Buddhism […] the basic ideas of
Buddhism found in the canonical writings could very well have been
proclaimed by him [the Buddha], transmitted and developed by his
disciples and, finally, codified in fixed formulas.”[19]
* Johannes
Bronkhorst: “This position is to be preferred to (ii) for purely
methodological reasons: only those who seek may find, even if no success
is guaranteed.”[20]
* Donald Lopez: “The original teachings of the
historical Buddha are extremely difficult, if not impossible, to recover
or reconstruct.”[21]
References    Edit

^ Gethin 1998, p. 59.
^ Norman 2003.
^ a b Geshe Tashi Tsering 2005, Kindle Location 174.
^ Sucitto 2010, p. 193.
^ Sucitto 2010, pp. 10-12.
^ Dhamma 1997, pp. 22-24.
^ Geshe Tashi Tsering 2005, Kindle Locations 163-169.
^ Gethin 1998, p. 25.
^ a b Thich Nhat Hanh 1991, Kindle Locations 1822-1884.
^ Thich Nhat Hanh 1999, pp. 6-8.
^ Vetter 1988, p. ix.
^ Bronkhorst 1993.
^ Vetter 1988.
^ Schmithausen 1981.
^ a b Gombrich 1997.
^ Bronkhorst 1993, p. vii.
^ a b Warder 1999, inside flap.
^ Davidson 2003, p. 147.
^ Jong 1993, p. 25.
^ Bronkhorst 1997, p. vii.
^ Lopez 1995, p. 4.
^ a b c d Bronkhorst 1993, p. 110.
^ Anderson 2001, p. 69.
^ Bhikkhu Bodhi 2000, p. 1846.
^ Bhikkhu Nanamoli (translator) 1995, p. 259.
^ Bhikkhu Nanamoli (translator) 1995, p. 1216, note 403.
^ Bhikkhu Nanamoli (translator) 1995, p. 259-260.
^ Anderson 1999, p. 68.
^ a b Cousins 2001, p. 38.
^ Bronkhorst 1993, p. 106.
^ Norman 1982.
^ Gombrich 2002, p. 61.
^ Bronkhorst 1993, p. 54-55, 96, 99.
^ Cohen 2006.
^ Sharf 1995.
^ Sharf 2000.
^ Bhikkhu Nanamoli (translator) 1995, p. 268.
^ Bronkhorst 1993, p. 100-101.
^ Anderson 2001, p. 131.
^ a b Anderson 2001, p. 85.
^ Gethin 1998, p. 60.
^ a b Anderson 2001, p. 86.
^ Anderson 2001, p. 86-87.
^ Anderson 2001, p. 132.
^ Thich Nhat Hanh 1999, p. 257.
^ Dhamma 1997, pp. 17-20.
^ Rahula 2007, Kindle Location 2055.
^ Thich Nhat Hanh 1991, Kindle Location 7566.
^ Thich Nhat Hanh 2012, p. 81.
Sources    Edit

Printed sources    Edit
Pali Canon

The
Connected Discourses of the Buddha: A New Translation of the Samyutta
Nikaya, translated by Bhikkhu, Bodhi, Boston: Wisdom Publications, 2000,
ISBN 0-86171-331-1
Bhikkhu Nanamoli (translator) (1995), The Middle
Length Discourses of the Buddha: A New Translation of the Majjhima
Nikaya, Boston: Wisdom Publications, ISBN 0-86171-072-X
Buddhist teachers

Anandajoti
Bhikkhu (trans.) (2010). The Earliest Recorded Discourses of the Buddha
(from Lalitavistara, Mahākhandhaka & Mahāvastu). Kuala Lumpur:
Sukhi Hotu. Also available on-line.
Sumedho, Ajahn (2002), The Four Noble Truths, Amaravati Publications
Sucitto, Ajahn (2010), Turning the Wheel of Truth: Commentary on the Buddha’s First Teaching, Shambhala
Dhamma, Ven. Dr. Rewata (1997), The First Discourse of the Buddha, Wisdom, ISBN 0-86171-104-1
Geshe Tashi Tsering (2005), The Four Noble Truths: The Foundation of Buddhist Thought, Volume I (Kindle ed.), Wisdom
Gethin, Rupert (1998), Foundations of Buddhism, Oxford University Press
Goldstein, Joseph (2002), One Dharma: The Emerging Western Buddhism, HarperCollins
Thich Nhat Hanh (1991), Old Path White Clouds, Parallax Press
Thich Nhat Hanh (1999), The Heart of the Buddha’s Teaching, Three River Press
Thich Nhat Hanh (2012), Path of Compassion: Stories from the Buddha’s Life, Parallax Press
Rahula, Walpola (2007), What the Buddha Taught (Kindle ed.), Grove Press
Secondary

Anderson, Carol (2001), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Motilall Banarsidas
Bronkhorst, Johannes (1993), The Two Traditions of Meditation in Ancient India, Motilal Banarsidass Publ.
Cohen, Robert S. (2006), Beyond Enlightenment: Buddhism, Religion, Modernity, Routledge
Cousins,
L.S. (2001), “Review of Pain and its Ending: The Four Noble Truths in
the Theravada Buddhist Canon” (PDF), Journal of Buddhist Ethics, 8:
36–41
Davidson, Ronald M. (2003), Indian Esoteric Buddhism, Columbia University Press, ISBN 0-231-12618-2
Gombrich,
Richard (2002) [1988], Theravada Buddhism: A Social History from
Ancient Benares to Modern Colombo, London: Routledge, ISBN 0-415-07585-8
Gombrich,
Richard F. (1997), How Buddhism Began: The Conditioned Genesis of the
Early Teachings, Routledge, ISBN 978-1-134-19639-5
Harvey, Peter (1990), Introduction to Buddhism, Cambridge University Press
Lopez, Donald S., Jr. (1995), Buddhism in Practice (PDF), Princeton University Press, ISBN 0-691-04442-2
Norman,
K.R. (1982), “The Four Noble Truths: a problem of Pali syntax”, in
Hercus, L.A.; et al. (eds.), Indological and Buddhist Studies: Volume in
Honour of Professor J.W. de Jong on his Sixtieth Birthday, Canberra,
pp. 377–91
Norman, K.R. (2003), “The Four Noble Truths”, K.R. Norman Collected Papers II (PDF)
Schmithausen,
Lambert (1981), On some Aspects of Descriptions or Theories of
‘Liberating Insight’ and ‘Enlightenment’ in Early Buddhism”. In: Studien
zum Jainismus und Buddhismus (Gedenkschrift für Ludwig Alsdorf), hrsg.
von Klaus Bruhn und Albrecht Wezler, Wiesbaden
Sharf, Robert H.
(1995), “Buddhist Modernism and the Rhetoric of Meditative Experience”
(PDF), NUMEN, 42, archived from the original (PDF) on 2019-04-12,
retrieved 2017-05-06
Sharf, Robert H. (2000), “The Rhetoric of
Experience and the Study of Religion” (PDF), Journal of Consciousness
Studies, 7 (11–12): 267–87, archived from the original (PDF) on
2013-05-13, retrieved 2017-05-06
Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL
Warder, A.K. (1999), Indian Buddhism, Delhi
Web-sources    Edit
^
accesstoinsight, Dhammacakkappavattana Sutta: Setting the Wheel of
Dhamma in Motion, translated from the Pali by Thanissaro Bhikkhu]
^ Payutto, P. A. “The Pali Canon What a Buddhist Must Know” (PDF).
^
a b *Sujato, Bhante; Brahmali, Bhikkhu (2015), The Authenticity of the
Early Buddhist Texts (PDF), Chroniker Press, ISBN 9781312911505
^
Anandajoti (2010), “Introduction,” retrieved 18 May 2010 from
http://www.ancient-buddhist-texts.net/English-Texts/Earliest-Discourses/index.htm.
^ A Play in Full: Lalitavistara (2013), translated by the Dharmachakra Translation Committee
Further reading    Edit

Scholarly
Anderson, Carol (2001), Pain and Its Ending: The Four Noble Truths in the Theravada Buddhist Canon, Motilall Banarsidas
Analayo,
V (2012). The Chinese Parallels to the Dhammacakkappavattana-sutta (1),
Journal of the Oxford Centre for Buddhist Studies 3, 12-46
Analayo, V
(2013). The Chinese Parallels to the Dhammacakkappavattana-sutta (2),
Journal of the Oxford Centre for Buddhist Studies 5, 9-41
Commentaries in English
Ajahn Sucitto (2010), Turning the Wheel of Truth: Commentary on the Buddha’s First Teaching, Shambhala
Bhikkhu Pesala, An Exposition of the Dhammacakka Sutta
Mahasi Sayadaw (1996–2012), Discourse on the Wheel of Dharma
Ven. Dr. Rewata Dhamma (1997), The First Discourse of the Buddha, Wisdom, ISBN 0-86171-104-1.
External links

Last edited 1 month ago by Wham2001
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Dhammacakka celebrations

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Background of Rational Criteria

Dhammacakkappavattana
Sutta is the first sermon of the Lord Buddha, delivered to the five
ascetics (“Pancavaggi”) at “I-sip-pa-ta-na-ma-ruka-ta-ya-wan” Forest,
Varanasi in India. The Dhammcakkkappavattana Sutta is the core of
Buddhism as it give explaination about the Middle Way , Eight Fold Path
and Four Noble Truth.

After Lord Buddha delivered this Sutta , Kondañña became enlightened
as the first Stream-Winner which made first monk in Buddhism , first
enlightened follower and Triple Gem completely occurred which comprise
of Buddha , Dhamma and Sangha.

So Dhammacakka Sutta can bring happiness and success to human life until can change ordinary person to be noble monk.

During the world face many difficulties such as COVID pandemic , war ,
economic problem, social problem, ect. , the Dhammacakka chanting can
reduce the stress and purify human mind especially if we chant this
Sutta together regularly around the world. This program will be the
origin to let the Wheel of Dhamma set in motion the incalculable power
of purity that can overcome all difficulties.

myanmar

India

Pirith

Bengali Subtitle

Chanting and Meditation throughout the World via Zoom

The
Dhammacakkappavatta Sutta Chanting is one of the most important sutta.
It’s coving of the three principles; Dhamma Learning, Practice and to
Attain Enlightenment. Furthermore, these three are important principles
for Buddhism to inherit as a refuge for human beings and gods until
today.

Consequently, we had invited an International Buddhist Monk and the
Lay People to an around the world Buddhist chanting activity to join on
the Dhammacakka Chanting, Meditating, Lantern Lighting and
Sharing-Loving Kindness for the World Peace

VDO Chanting and Meditation throughout the World via Zoom

The Activities Around the World

We
have participated in an International Buddhist Monk to lead the
Dhammacakkappavatta Sutta every day, in addition, an important Buddhist
Day from many recent projects we had conducted continuedly. Moreover,
there is Voice for youth, and it’s the Dhammacakka Chanting contest.
This is the purpose of acquiring moral standards and values for them.

Chanting and Meditation Everyday via Zoom

Global Dhammacakka Forum via Zoom

The 2nd Global Dhammacakka Forum Project
21-23 July 2021, 7-9 pm

( Thailand time ) via Zoom

Activities

1. Speech from World Buddhist Leaders & Scholars
2. VDO International Dhammacakka Chanting
3. International Sangha Chanting & Blessing from all Sanghas to overcome COVID-19
4. Chanting & Meditation & Sharing loving kindness
5. The Dhammacakka Chanting & Lighting from Sarnath where the Buddha give the first Sermon of Dhammacakkappavattana Sutta

Zoom072.com/wab/1
Meeting ID: 89372431989
Passcode: 072

Congratulatory Message

H.H. Most Venerable Mahasaddhammajuthikadhaja
13th Sangharaja

PDF Download

H.H. Most Venerable Professor Banasree Mahathera 29th Sanghanayaka in Bangladesh Chief Abbot

PDF Download

Most Ven Bhaddanta Sandi Ma Bhivamsa
Secretary General of State Sangha Mahanayaka Committee Ministry of
Culture and Religious Affairs Union of Myanmar

PDF Download

Master Ven. Jing Yao

President of Buddhist Association of Republic of China ( B.A.ROC) , TAIWAN

PDF Download

Prof.Ven Hui Hai

Vice Chancellor of Dharma Buddhist University, Malaysia

PDF Download

Ven. Lama Palden

Chairman, Nepal Tamang Lama Ghedun (Association of Nepal Tamang Lama (Monk)

PDF Download

Dr. Sabuj Barua

Sr. Vice President of Pharmacist Association of Chittagong.

PDF Download

Nun Mithila Chowdhury

Secretary General of Dhammachackka Alliance Of Asia.

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Asalha Puja Day at Wat Phra Dhammakaya

Global Dhammacakka Forum

“Celebrating the 5^th Anniversary

24 Hours of Dhammacakka Chanting

Saturday, July 24th, 2021

Asalha Puja Day is observed on Saturday, July 24, 2021. This
is one of the most important days in Thailand that The Four Noble Truths
from worldwide chant the Dhammacakkappavatta Sutra, which was the first
sermon by the Sammasambuddha after his enlightenment. On this occasion,
the Buddhist community can send the blessing forward through Zoom
Application activity at the same time to create positive power,
encourage people, spread loving-kindness forward to protect and bring
the world peace.

We would like to invite all Thai monastic communities, foreign
monastic communities and people around the world to join the celebrating
of Asalha Puja Day in homage to the Sammasambuddha by Dhammcakka
Chanting across the globe and take this opportunity to counter the
COVID-19 pandemic.

Join this chanting of Dhamacakkaappavatta to celebrate 3,555,555,555
rounds on Asalha Puja Day, on Saturday, July 24, 2021, at 6:00 AM – 9:00
PM GMT+7 via Zoom Application

Timeline of the Dhammacakkappavattana Sutta Chanting from 2016 to the present

©https://www.timeanddate.com/holidays/buddhist/asalha-puja
When Is Asalha Puja 2021?
24Jul2021Sat, 24 Jul 2021 Add to calendar
Asalha Puja 2021
Sat, 24 Jul 2021
Asalha Puja does not occur in 2022
Asalha
Puja Day (Asanha Puja, Asarnha Bucha, Dhamma Day) is a Buddhist
festival that occurs on the full moon of the eighth lunar month, which
is usually in July. The festival pays homage to the Buddha and
commemorates the Buddha’s first sermon and the founding of the Buddha’s
Sangha - four noble truths.
What Do People Do?
The day is observed
by donating offerings to the temples, monks and listening to Buddha’s
sermons. An important activity is to chant the scriptures telling of
this event in the original Pali language.
All temples in Thailand
have organized religious activities to observe this occasion. Various
religious groups, government agencies, private organizations, and the
general public have encourage each other to practice in accordance with
Buddha’s teachings such as leading to a happy and peaceful life.
Public Life
Asalha
Puja Day is a government holiday in Thailand. Government offices, post
offices and banks may be closed during Asalha Puja. Stores and other
businesses and organizations may be closed or have reduced opening
hours. It is not a nationwide public holiday in countries such as
Australia, Canada, the United Kingdom, and the United States but some
cities may hold large celebrations for the occasion.
Background
Asalha
Puja is one of the most important festivals of the Thervada Buddhists
because it celebrates the first teachings of Buddha. The Buddha’s first
teaching is the turning of the wheel of the Dhamma
(Dhammacakkappavattana Sutta) to the five ascetics at the Deer Park
(Sarnath) near Benares city, India.
He delivered his first sermon
which consisted of the essence of all of Buddha’s future teachings. This
is where one of his five friends, Kondanna, attained the first level of
enlightenment. He was able to understand the Truths and asked Buddha to
accept him as a disciple. This led to the simple ordination process
that gave birth to the order of the monks.
Buddha’s first teaching consists of the four noble truths which are:
    Dukka - life means suffering.
    Tanha - origin of suffering is attachment.
    Cessation of suffering is attainable.
    The way to cessation is via the eightfold path.
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Other Names and Languages
English Asalha Puja
German Asalha Puja

https://www.youtube.com/watch?v=JMItDmvZXBE

Dhammacakkappavattana Sutta by Bhante Devananda Indiana Buddhist Temple

Indiana Buddhist Temple

1.76K subscribers

#SUBSCRIBE

The
Setting in Motion of the Wheel of Dharma is a Buddhist text that is
considered to be a record of the first teaching given by the Buddha
after he attained enlightenment. The main topic of this sutta is the
Four Noble Truths, which are the central teachings of Buddhism that
provide a unifying theme, or conceptual framework, for all of Buddhist
thought. This sutta also introduces the Buddhist concepts of the middle
way, impermanence, and dependent origination.

It is taught that the Buddha attained enlightenment while sitting under
the Bodhi tree by the river Neranjara, in Bodhgaya, India, and
afterwards, he remained silent for forty-nine days. The Buddha then
journeyed from Bodhgaya to Sarnath, a small town near the sacred city of
Varanasi in central India. There he met his five former companions, the
ascetics with whom he had shared six years of hardship. His former
companions were at first suspicious of the Buddha, thinking he had given
up his search for the truth when he renounced their ascetic ways. But
upon seeing the radiance of the Buddha, they requested him to teach what
he had learned. Thereupon the Buddha gave the teaching that was later
recorded as the Dhammacakkappavattana Sutta, which introduces the
fundamental concepts of Buddhist thought, such as the middle way and the
four noble truths.

Chant-a-long
with Bhante Devananda, the Abbot of Indiana Buddhist Temple. The Temple
is located at 7528 Thompson Road Hoagland, IN, USA. Phone:
260-447-5269. Facebook Page: Indiana Buddhist Temple. Website: www.indianabuddhistvihara.org. May all living beings be well and happy.

The CD is available for sale to support the temple’s driveway and repair parking lot. http://www.indianabuddhistvihara.org/…

May you be well and happy with Metta

Indiana Buddhist Temple

7528 Thompson Road

Hoagland IN 46745

260-447-5269

Donation Link

Zelle: IndianaBuddhistVihara@gmail.com

Venmo: @Indiana-BuddhistTemple

PayPal: https://paypal.me/IndianaBuddhist

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Dhammacakkappavattana Sutta by Bhante Devananda Indiana Buddhist Temple

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Background of Rational Criteria

myanmar

India

Pirith

Bengali Subtitle

Chanting and Meditation throughout the World via Zoom

The Activities Around the World

Chanting and Meditation Everyday via Zoom

Global Dhammacakka Forum via Zoom

The 2nd Global Dhammacakka Forum Project 21-23 July 2021, 7-9 pm

( Thailand time ) via Zoom

Congratulatory Message

Asalha Puja Day at Wat Phra Dhammakaya

Global Dhammacakka Forum

“Celebrating the 5th Anniversary

24 Hours of Dhammacakka Chanting

Saturday, July 24th, 2021

The 2nd Global Dhammacakka Forum Project
21-23 July 2021, 7-9 pm

“Celebrating the 5^th Anniversary