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Magistri Petri Lombardi |
Master Peter Lombard |
Sententiarum Quatuor Libri |
The Four Books of Sentences |
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LIBER SECUNDUS SENTENTIARUM.
DE RERUM CREATIONE ET
FORMATIONE CORPORALIUM ET SPIRITUALIUM |
THE SECOND BOOK OF THE SENTENCES
ON THE CREATION AND FORMATION OF THINGS CORPORAL AND SPIRITUAL AND MANY OTHERS PERTAINING TO THIS |
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DISTINCTIO XV. |
DISTINCTION 15 |
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Opera Omnia S. Bonaventurae, |
Latin
text taken from Opera Omnia S. Bonaventurae, |
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Cap. I.
De opere quinti diei, quo facta sunt natatilia et volatilia. |
Chapter I. On the work of the fifth day, on which the swimming and flying (creatures) were made |
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Dixit etiam Deus:1 Producant aquae reptile animae viventis et volatile super terram etc. Opus quinti diei est formatio piscium et avium, quibus duo elementa ornantur; et de eadem materia, id est de aquis, pisces et aves creavit, volatilia levans in aëra et natatilia remittens gurgiti. |
God also said:1 Let the waters produce the creeping thing [reptile]* of a living soul [animae viventis] and the winged (creature) [volatile] upon the earth etc.. The work of the fifth day is the formation of the fish and birds, with which the two elements (i. e. the water and air) are ornamented; and from the same matter, that is from the waters, He created the fish and birds, raising the winged (creatures) into the air and letting the swimming (creatures) [natatilia] go back to the depth [remittens gurgiti]. |
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Cap. II.
De opere sexti diei, quo creata sunt animalia et reptilia terrae. |
Chapter II. On the work of the sixth day, on which were created the animals and creeping things of the land. |
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Sequitur: Dixit Deus: Producat terra animam viventem, iumenta et reptilia et bestias terrae secundum species suas2 etc. Sexti diei opus describitur, cum terra suis animalibus ornari dicitur. |
There follows: God said: Let the earth produce a living soul, livestock and creeping (things) [reptilia] and beasts of the earth according to their species2 etc.. The work of the sixth day is described, when the earth is said to be ornamented with its animals. |
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Cap. III.
De venenosis et noxiis animalibus. |
Chapter III. On venomous and harmful animals. |
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Quaeri solet « de venenosis et perniciosis animantibus, utrum post peccatum hominis ad vindictam creata sint, an potius creata innoxia peccatoribus nocere coeperint. Sane dici potest, quod creata nihil homini nocuissent, si non peccasset; puniendorum namque vitiorum et terrendorum, vel probandae et perficiendae virtutis causa nocere coeperunt. Fuerunt ergo creata innoxia, sed propter peccatum facta sunt noxia ».3 |
There is customarily asked « concerning venomous and pernicious living (things) [animantibus], whether they were created after the sin of the man as an avenging punishment [ad vindictam], or whether, having been created innocuous, they rather began to harm sinners. It can be sanely said, that nothing created would have harmed man, if he had not sinned; for indeed they began to harm for the sake of punishing and deterring [terrendorum] vices [vitiorum], and/or for proving and perfecting virtue. Therefore they were created innocuous, but became noxious after the sin (of Adam) ».3 |
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Cap. IV.
Utrum minima animalia tunc creata fuerint. |
Chapter IV. Whether the smallest creatures were created at that time? |
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« De quibusdam etiam minutis animantibus quaestio est, utrum in primis conditionibus creata sint, an ex rebus corruptis postea orta sint. Pleraque enim de humidorum corporum vitiis, vel exhalationibus terrae, sive de cadaveribus gignuntur; quaedam etiam de corruptione lignorum et herbarum et fructuum; et Deus auctor omnium est. Potest autem dici, quod ea quae de corporibus animalium, maxime mortuorum, nascuntur, cum animalibus creata non fuerint nisi potentialiter et materialiter; ea vero quae ex terra vel aquis nascuntur, vel ex eis, quae terra germinante orta sunt, tunc creata fuisse, non incongrue dici potest ».4 |
« Also, concerning certain minute living (things) there is the question, whether they were created in the first foundations (of things), or whether they arose afterwards out of corrupted things. For very many (things) are begotten from the defects [vitiis] of humid bodies, and/or (from) the exhalations of the earth, or from cadavers; certain ones too from the corruption of trees [lignorum] and herbs and fruits; and God is the Author of all (of them). But it can be said, that those which are born from the bodies of animals, most of all of dead (bodies), were not created with the animals except potentially and materially; on the other hand it can be non incongruously said, that those which are born out of the earth and/or waters, and/or out of those, which have arisen from the earth germinating (them), were created at that time ».4 |
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Cap. V.
Quare post omnia factus est homo. |
Chapter V. Why man was made after all (things). |
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Omnibus autem creatis atque dispositis, novissime factus est homo, tanquam dominus et possessor, qui et omnibus praeferendus erat; unde sequitur:5 Vidit Deus, quod esset bonum, et ait: Faciamus hominem ad imaginem etc. Sed antequam de hominis creatione tractemus, quod supra6 breviter tetigimus plenius versantes clarius faciamus. In hac enim rerum distinctione catholici tractatores dissentire, ut supra diximus, inveniuntur, aliis dicentibus, res creatas atque distinctas secundum species suas per intervalla sex dierum: quorum sententiae quia littera Genesis magis inservire videtur atque catholica Ecclesia magis approbat, ideo hactenus studiose docuimus, quomodo ex illa communi materia, prius informiter facta, postea rerum corporalium genera per sex dierum volumina distinctim sint formata. |
Moreover, with all (things) having been created and arranged, man was made last of all [novissime], as (their) lord and possessor, who was also to be preferred to all; whence there follows:5 God saw, that it was good, and He said: Let us make man to Our image etc.. But before we treat of the creation of man, which we touched upon above6 briefly, discussing [versantes] (these) more fully, let us make (them) more clear. For in this distinction of things Catholic tract-writers [tractatores] are found to dissent, as we have said above, with some saying, that things (were) created and also distinguished according to their species through the intervals of the Six Days: whose sentence, because it seems to serve the text of Genesis more devoutly [magis inservire] and also (because) the Catholic Church approves (it) more, we have for this reason studiously taught up to this point [hactenus], in what manner out of that common matter, wrought formlessly beforehand, there was afterwards formed distinctly the genera of corporal things through the volumes [volumina] of the Six Days. |
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Cap. VI.
De sententia illorum qui simul omnia facta esse contendunt. |
Chapter VI. On the sentence of those who contend that all (things) were made together. |
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Aliis autem videtur, quod non per intervalla temporum facta sint, sed simul ita formata ad esse prodierint. Quod Augustinus super Genesim7 pluribus modis nititur ostendere dicens, « elementa quatuor ita formata, sicut modo apparent, ab initio exstitisse, et caelum sideribus ornatum fuisse; quaedam vero non forma- / -liter, . . . |
But it seems to others, that they were not made through the intervals of times, but came forth to ‘being’ [ad esse] together [simul] thus formed. Which (St.) Augustine On Genesis7 strives to show in several manners, saying, « that the four elements thus formed, just as they now appear, existed from the start, and that heaven was ornamented with stars [sideribus]; but that certain (things) were at that time / not formally, . . . |
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1 Gen. 1, 20. Quae sequuntur sunt ex Ambros., V. Hexaëm. c. 2. 3. Cod. Erf. citat hic Gandolphum, Sent. II. c. 66. 2 Gen. 1, 24. Vulgata: viventem in genere suo, iumenta etc. 3 August., III. de Gen. ad lit. c. 15. n. 24, et est etiam in Glossa ordinaria ad hunc locum. 4 August., ibid. c. 14. n. 22. 23, sententialiter. Habetur etiam in Glossa ordinaria. 5 Gen. 1, 25. 26. 6 Dist. XXII. c. 2. 7 Libr. IV. c. 32. n. 49. 50: V. c. 4. 5. sententialiter. Sequens locus est ibid. I. c. 10. n. 19. c. 15. n. 29, ubi est etiam tertius locus, et teste cod. Erf. habetur apud Gandolphum et Hugonem. |
1 Gen. 1:20. The (words) which follow are from (St.) Ambrose, Hexaëmeron, Bk. V, chs. 2 and 3. The Erfurt Codex cites Gandolphus, Sent., Bk. II, ch. 66, here. 2 Gen. 1:24. The Vulgate reads: a living soul in its own genus, livestock etc. [viventem in genere suo, iumenta etc.]. 3 (St.) Augustine, On a Literal Exposition of Genesis, Bk. III, ch. 15, n. 24, (which) is also found in the Glossa ordinaria on this passage. 4 (St.) Augustine, ibid., ch. 14, nn. 22 and 23, according to the thought. It is also had in the Glossa ordinaria. 5 Gen. 1:25,26. 6 Distinction XXII, ch. 2. 7 Book IV, ch. 32, nn. 49 and 50; Bk. V, chs. 4 and 5, according to the thought. The following passage is ibid., Bk. I, ch. 10, n. 19; ch. 15, n. 29, where the third passage is also found, and (which) is also had, according to the testimony of the Erfurt Codex, in Gandolphus and Hugo (of St. Victor). |
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* [Trans. note: Here it is of moment to note that the Latin term reptile is not identical to the biological term in modern English “reptile”. The Latin term mean “a creeping thing”; while the term of biology means a “cold blooded vertebrate which gives birth via eggs”. The error of reading reptile as “reptile” in the biological sense would be one of anachronism, because it is the latter term which was chosen by the modern science of biology for a specific group of living things on the basis of Genesis, which group is far more restrictive than the Latin term and the Scriptural term. Indeed, all such retroactive ascriptions of signification to the terms of Genesis are the cause of many errors of interpretation and the cause not only of many profane uses of the text but of the absurd and blasphemous conclusions of profane men, who use such a method of interpretation to undermine the veracity of the text. Similarly the Latin term animal, which is rendered animal in English, means any “living thing”, and not just that kingdom of fauna, which excludes plants and micro-organisms.] |
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forma- / -liter, sed materialiter tunc facta fuisse, quae post per temporis accessum formaliter distincta sunt, ut herbae, arbores et forte animalia. Omnia ergo in ipso temporis initio facta esse dicunt, sed quaedam formaliter et secundum species, quas habere cernimus, ut maiores mundi partes, quaedam vero materialiter tantum ». Sed, ut dicunt, Moyses, loquens rudi et carnali populo, locutionis modum temperavit, de Deo loquens a simili hominis, qui per moras temporum opera sua perficit, cum ipse simul sua opera fecerit. Unde Augustinus: « Ideo, inquit, Moyses divisim refert, Deum illa opera fecisse, quia non potuit simul ab homine dici quod a Deo simul potuit fieri ». Item: « Potuit dividere Scriptura loquendi temporibus quod Deus operandi temporibus non divisit ». Illi qui his auctoritatibus et aliis huiusmodi inhaerentes dicunt, quatuor elementa atque caeli luminaria ita formata simul esse,1 illos sex dies, quos Scriptura commemorat, sex rerum genera, id est distinctiones appellant, quae simul factae sunt, partim formaliter, partim causaliter. |
at that time / not formally, but materially, made, which afterwards were distinguished through the entrance [accessum] of time, such as the herbs, trees [arbores] and perhaps the animals. Therefore they say that all (things) where made at the very start of time, but that certain (ones were made) formally and according to the species, which we discern [cernimus] (them) to have, such as the greater parts of the world, but that certain (ones were made) only materially ». But, as they say, Moses, speaking to a rough [rudi] and carnal people, tempered (his) manner of speech, speaking of God in the simile of a man [a simili hominis], who perfects his works through the spaces of times [moras temporum], though He himself makes His works at once [simul]. Wherefore (St.) Augustine says: « For that reason Moses reports in a divided manner, that God made those works, because by man there cannot be said at once what could have been made by God at once ». Likewise (he says): « Scripture was able to divide according to times of speaking what God did not divide according to times of working ».. Those who cleave to these authorities and others of this kind say, that the four elements and even the luminaries of heaven were so formed together [simul],1 that those six days, which Scripture commemorates, name the six genera, that is distinctions, of things, which were made together, partly formally, partly causally. |
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Cap. VII.
Quomodo intelligenda sit requies Dei. |
Chapter VII. In what manner is God’s “rest” to be understood? |
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Iam de septimae diei requie aliquid nos eloqui oportet. Scriptum est, quia complevit Deus die septimo opus suum . . . et requievit die septimo ab universo opere, quod patrarat.2 « Requievisse dicitur Deus die septimo, non quasi operando lassus, sed ab universo opere requievit, quia novam creaturam facere cessavit. Requiescere enim cessare dicitur ».3 Unde in Apocalypsis: Non habebant requiem dicentia: Sanctus, sanctus, sanctus, id est, dicere non cessabunt. Requievisse igitur Deus dicitur, quia « cessavit a faciendis generibus creaturae, quia ultra nova non condidit. Usque nunc tamen, ut Veritas in Evangelio ait, operatur Pater cum Filio, scilicet administrationem eorundem generum, quae tunc instituta sunt. Creatoris enim virtus causa subsistendi est omni creaturae. Quod ergo dicitur: Pater meus usque modo operatur, et ego operor; illud universae creaturae continuam administrationem ostendit. Die ergo septimo requievit, ut novam creaturam ulterius non faceret, cuius materia vel similitudo4 non praecesserit; sed usque nunc operatur, ut quod condidit continere et gubernare non cesset ». |
Presently it is necessary [oportet] that we express [eloqui] something concerning the rest of the Seventh Day. It is written, that God completed His work on the seventh day . . . and He rested on the seventh day from each and every [universo] work, which He had accomplished [patrarat].2 « God is said “to have rested” on the seventh day, not as if wearied by working, but He rested from each and every work, because He ceased making a new creature. For “resting” is said (to be) “ceasing” ».3 Wherefore in the (Book) of the Apocalypse (there is written): They had no rest, saying: Holy, Holy, Holy, that is, they will not cease to speak (this). Therefore God is said “to have rested”, because « He ceased from making (more) kinds of creatures [generibus creaturae], because He did not found (any) further new (things). Yet even now, as the Truth says in the Gospel, the Father works with the Son, that is, (He works) the administration of the same genera, which were instituted at that time. For the virtue of the Creator is the cause of subsisting for every creature. Therefore that which is said: My Father even now works, and I work; shows the continual administration of each and every [universae] creature. Therefore “He rested” on the seventh day, so that He did not make a further new creature, the matter and/or similitude4 of which had not preceded; but “He works even now”, so that He does not cease to contain and govern what He has founded ». |
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Cap. VIII.
Quomodo accipiendum sit, quod dicitur Deus complesse opus suum septimo diei, cum tunc quieverit. |
Chapter VIII. In what manner is it to be accepted, that God is said to have completed His work on the seventh day, when He then rested? |
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Sed quaeritur, quomodo septimo die dicatur Deus complesse opus suum, cum ab omni opere illo die requieverit nec aliquod genus novum rerum fecerit. « Alia translatio habet: Consummavit Deus die sexta opera sua; quae nihil quaestionis affert, quia manifesta sunt quae in eo facta sunt »5 et omnium consummatio eo die perfecta est, sicut Scriptura ostendit, cum ait: Vidit Deus cuncta, quae fecerat, et erant valde bona ». |
But there is asked, “In what manner is God said to have completed His work on the seventh day, since He rested from all work on that day and did not make any new genus of things?” « The other translation has: God consummated His work on the Sixth Day; which brings nothing to bear on the question [nihil quaestionis affert], because what were made on that (day) have been manifested »5 and the consummation of all was perfected on that (day), just as Scripture shows, when it says: God saw all, which He had made, and they were very good ». |
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Cap. IX.
Quomodo omnia a Deo facta dicantur valde bona. |
Chapter IX. In what manner are all (things) made by God said (to be) “very good”? |
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« Omnia quidem naturaliter bona erant nilque in sui natura vitii habentia. Et sunt bona, quae condidit Deus, etiam singula; simul vero universa valde bona, quia ex omnibus consistit universitatis admirabilis pulcritudo », « in qua etiam illud quod malum dicitur, bene ordinatum et loco suo positum, eminentius commendat bona, ut magis placeant et laudabiliora sint, dum comparantur malis ».6 Sexto ergo die facta est omnium operum consummatio. — Ideo praemissa oritur quaestio, quomodo dicatur Deus die septimo opus suum complesse, quod « Hebraica veritas habet, in quo tamen nihil novum creasse dicitur, nisi forte dicatur die septimo complevisse opus suum, quia ipsum benedixit et sanctificavit », sicut subiicit Scriptura: Benedixit diei septimo et sanctificavit illum. « Opus enim est benedictio et sanctificatio, sicut Salomon aliquid operis fecit, cum templum dedicavit ».7 |
« Indeed all were naturally good and (were as) ones having nothing, in their nature, of vice. And (those) are good, which God founded, even each single one [singula]; but together each and every one (are) very good, because the admirable beauty of the university (of things) consists out of all (of them) », « in which even that which is said (to be) “evil”, well ordered and placed in its place, commends more eminently (the things which are) good, so that they may please more and be more praiseworthy [laudabiliora], when they are compared to evils ».6 Therefore on the sixth day was wrought the consummation of all (God’s) works. — For that reason the aforementioned question arises, “In what manner is God said to have ‘completed His work’ on the seventh day?”, which « the truth of the Hebrew (text) has, in which, however, He is said to have created nothing new, unless perhaps He is said to have “completed His work” on the seventh day, because He blessed and sanctified it », just as the Scripture subjoins: On the seventh day He blessed and sanctified it. « For blessing and sanctifying is a work, just as Solomon did a certain amount of work [aliquid operis], when he dedicated the Temple ».7 |
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Cap. X.
De sanctificatione septimi diei. |
Chapter X. On the sanctification of the seventh day. |
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Illum autem diem sanctificasse et benedixisse dicitur, quia mystica prae ceteris benedictione et sanctificatione eum donavit. Unde in Lege8 dicitur: Memento sanctificare diem sabbati. Et inde est, quod numerando dies usque ad septimum procedimus et dicimus, septem esse dies, quorum repetitione omne . . . |
Moreover He is said to have sanctified and blessed that day, because by (His) benediction and sanctification He granted it before all others mystical (things) [mystica]. Wherefore it is said in the Law:8 Remember to sanctify the day of the Sabbath. And hence it is, that by numbering the days we proceed up to the seventh and say, that there are seven days, by the repetition of which (days) every . . . |
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1 Post simul esse, codd., excepto cod. D, cum edd. addunt non bene et habuisse. 2 Gen. 2, 2. 3 August., IV. de Gen. ad lit. c. 8. n. 15; seq. locus. c. 12. n. 22, sententialiter, sed in Glossa ordin. ad hunc locum magna ex parte ad verbum. Locus Apoc. est. 4, 8. — Sequens locus s. Scripturae est Ioan. 5, 17. Vulgata: Pater meus usque modo operatur, et ego operor. 4 Hic cod. Erf. annotat: Similitudo non est ibi nec in Glossa. 5 Glossa ordinaria ad Gen. 2, 2. — S. August. (IV. de Gen ad lit. c. 10. n. 20) legit: Consummavit Deus in die sexto opera sua. Sequens locus s. Scriptura est Gen. 1, 31. 6 August. Enchirid. c. 10. 11, nonnullis a Magistro omissis et mutatis. Cfr. I. Sent. d. XLVI. c. 5. — Paulo post Vat. cum edd. 2, 3, 4, 7 ante operum omittit omnium. 7 Ex Glossa ordin. ad Gen. 2, 2. De Salomone cfr. III. Reg. 8. Locus s. Scripturae, qui paulo ante commemoratur, est Gen. 2, 3. 8 Exod. 20, 8. Vulgata: Memento, ut diem sabbati santifices. |
1 After were so formed together [ita formata simul esse], the codices, excepting codex D, together with the editions, add not well and held [et habuisse]. 2 Gen. 2:2. 3 (St.) Augustine, On a Literal Exposition of Genesis, Bk. IV, ch. 8, n. 15; the passage following is ch. 2, n. 22, according to (its) thought, but is for the most part verbatim in the Glossa ordinaria on this passage. The passage from the Apocalypse is 4:8. — The following passage from Sacred Scripture is Jn. 5:17. The Vulgate has: My Father works even unto now, and I work [Pater meus usque modo operatur, et ego operor]. 4 Here the Erfurt codex notes: (The word) “similitude” is neither there not in the Gloss. 5 Glossa ordinaria on Gen. 2:2. — (St.) Augustine (On a Literal Exposition of Genesis, Bk. IV, ch. 10, n. 20) reads: God consummated His own works on the sixth day [Consummavit Deus in dei sexto opera sua]. The following passage of Sacred Scripture is Gen. 1:31. 6 (St.) Augustine, Enchiridion, chs. 10 and 11, with not a few (words) omitted and changed by Master (Peter). Cf. Sent., Bk. I, d. XLVI, ch. 5. — A little after this the Vatican edition, together with editions 2, 3, 4 and 7, omit all [omnium] before (God’s) works [opera]. 7 From the Glossa ordinaria on Gen. 2:2. On Solomon, cf. 3 Kg. 8:1 ff. The passage of Sacred Scripture, which is commemorated a little before this, is Gen. 2:3. 8 Exodus 20:8. The Vulgate has: Remember, to sanctify the day of the Sabbath [Memento, ut diem sabbati santifices]. |
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tempus agitur; non quia alius sit ab illis dies octavus et nonus, et sic de ceteris, sed quia in sex diebus rerum genera distincta sunt, et in septimo, licet non fuerit novum genus rerum institutum, tamen fuit in eo quasi quidam novus status sanctificationis operum et requietionis opificis. Potest etiam sic exponi illud: Complevit Deus die septimo opus suum, id est, completum et consummatum vidit. |
season is driven; not because there is an eighth or ninth (day) other than those days, and thus concerning all the others, but because in Six Days the genera of things [rerum genera] were distinguished, and on the seventh, though a new genus of things was not instituted, yet there was in it a certain new state of the sanctification of works and of rest for the Worker [requiestionis opificis]. It can also be thus expounded: God completed His work on the seventh day, that is, “He saw (that it was) completed and consummated.” |
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