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 THE Notory Art OF SOLOMON. p10~17

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發表主題: THE Notory Art OF SOLOMON. p10~17   23/10/2016, 5:42 am

這是原文書 請自行翻譯,旁邊有 語言感知 功能。

This Oration hath no Exposition in the Latine.
This is a holy Prayer, without danger of any sin, which Solomon saith, is inexplicable by humane sense. And he addeth, and saith, That the Explication thereof is more prolixious, than can be considered of or apprehended by Man; excepting also those secrets, which is not lawful, neither is it given to Man to utter: Therefore he leaveth this Oration without Exposition, because no Man could attain to the perfection thereof: and it was left so spiritual, because the Angel that declared it to Solomon, laid an inexcusable prohibition upon it, saying, See that thou do not presume to give to any other, not to expound anything out of this Oration, neither thy self, nor anyone by thee, nor anyone after thee: For it is a holy and Sacramental Mystery, that by expressing the words thereof, God heareth thy Prayer, and increaseth thy Memory,Understanding, Eloquence, and establisheth them all in thee. Let it be read in appointed times of the Lunation; as, in the fourth day of the Moon, the eighth and twelfth, as it is written and commanded: say that Oration very diligently four times in those dayes; verily believing, That thereby thy study shall suddenly be increased,and made clear, without any ambiguity, beyond the apprehension of humane Reason.

Of the Efficacy of that Oration which is inexplicable to human sense.
This is that onely which Solomon calls The happiness of Wit: and M. Apollonius termeth it, The Light of the Soul, and the Speculum of Wisdom: And, I suppose, the said Oration may be called, The Image of Eternal Life; the Vertue and Efficacy whereof is so great, that is understood or apprehended of by very few or none.
Therefore having essayed some Petitions, Signs and Precepts, we give them as an entrance to those things thereof we intended to speak; of which they are part, that we have spoken of before. Nevertheless, before we come to speak of them, some things are necessary to be declared, whereby we may more clearly and plainly set forth our intended History: For, as we have said before, there are certain Exceptions
of the Notory Art; some whereof are dark and obscure, and others plain and manifest.
For the Notory Art hath a Book in Astronomy, whereof it is the Beginning and Mistriss; and the Vertue thereof is such, that all Arts are taught and derived from her.
And we are further to know, that the Notory Art doth in a wonderful manner contain and comprehend within it self, all Arts, and the Knowledge of all Learning, as Solomon witnesseth: Therefore it is called, The Notary Art, because in certain brief Notes, it teacheth and comprehendeth the Knowledge of all Arts: for so Solomon also saith in his Treatise Lemegeton, that is, in his Treatise of Spiritual and Secret Experiments.

Here he Sheweth, in what manner these Notes differ in Art, and the Reason thereof;for a Note is a certain knowledge, by the Oration and Figure before set down.
But of the Orations and Figures, mention shall be made in their due place, and howthe Notes are called in the Notory Art. Now he maketh mention of that Oration,which is called, The Queen of Tongues: for amongst these Orations, there is more excellent than the rest, which King Solomon would therefore have be called, The Queen of Tongues because it takes away, as it were, with a certain Secret covering the Impediments of the Tongue, and giveth it a marvellous Faculty of Eloquence.
Wherefore before we proceed further, take a little Essay of that Oration: For this is an Oration which in the Scriptures we are taught to have alwayes in our mouthes; but it is taken out of the Chaldean Language: which, although it be short, is of a wonderful Vertue; that when you reade that Scripture, with the Oration before-mentioned,you cannot keep silent those things, which the Tongue and Understand suggest, and
administer to thee.
The Oration which follows, is a certain Invocation of the Angels of God, and it provoketh Eloquence, and ought to be said in the beginning of the Scripture, and in the beginning of the Moneth.

The Oration.
Lameth, Leynach, Semach, Belmay, (these Orations have not proper Lunations, as the Commentator saith upon the Gloss.) Azzailement, Gesegon, Lothamasim, Ozetogomaglial,Zeziphier, Josanum, Solatac, Bozefama, Defarciamar, Zemait, Lemaio, Pheralon,Anuc, Philosophi, Gregoon, Letos, Anum, Anum, Anum.

How the Oration is to be said in the beginning of every Moneth, chastly, and with a pure
minde.
In the beginning of the Scriptures, are to be taught, how the precedent Oration ought to be spoken most secretly, and nothing ought to be retained, which thy Minde and Understanding suggests and prompts to thee in the reading thereof:
Then also follow certain words, which are Precepts thereof, which ought alwayes to be begun in the beginning of the Moneth, and also in the dayes. I would also note this, That it is to be pronounced wisely, and with the greatest reverence: and that fasting, before you have taken either Meat or Drink.

Here followeth the Prayer we spake of before, to obtain a good Memory.
O Most Mighty God, Invisible God, Theos Patir Heminas; By thy Archangels, Eliphamasay,Gelonucoa, Gebeche Banai, Gerabcai, Elomnit; and by thy glorious Angels,whose names are so Consecrated, that they cannot be uttered by us; which are these,Do., Hel., X., P., A., Li., O., F, &c. which cannot be comprehended by Humane Sense.

Here following is the Prologue of the precedent Oration, which provoketh and procureth Memory, and is continued with the precedent Note.
This Oration ought to be said next to the precedent Oration; to wit, Lameth: and with this, I beseech thee today, O Theos, to be said always as one continued Oration.
If it be for the Memory, let it be said in the morning; if for any other effect,in the evening. And thus let it be said in the hour of the evening, and in the morning: And being thus pronounced, with the precedent Oration, it increaseth the Memory, and helpeth the Imperfections of the Tongue.

Here beginneth the Prologue of this Oration.
I Beseech thee, O my Lord, to Illuminate the Light of my Conscience with the Splendor of thy Light: Illustrate and confirm my Understanding, with the sweet odour of thy Spirit. Adorn my Soul, that hearing I may hear; and what I hear, I may retain in my Memory. O Lord, reform my heart, restore my senses, and strengthen them; qualifie my Memory with thy Gifts: Mercifully open the dulness of my Soul.
O most merciful God, temper the frame of my Tongue, by thy most glorious and unspeakable Name: Thou who art the Fountain of all Goodness; the Original and Spring of Piety, have patience with me, give a good Memory unto me, and bestow upon me what I pray of thee in this holy Oration. O thou who dost not forthwith Judge a sinner, but mercifully waitest, expecting his Repentance; I, (though unworthy) beseech thee to take away the guilt of my sins, and wash away my wickedness and offences, and grant me these my Petitions, by the vertue of thy holy Angels, thou who art one God in Trinity. Amen.

Here he sheweth some other Vertue of the precedent Oration.
If thou doubt of any great Vision, what it may foreshew; or if thou wouldst see any great Vision, of any danger present or to come; or if thou wouldst be certified of any one that is absent, say this Oration three times in the evening with great reverence and devotion, and thou shalt have and see that which thou desireth.

Here followeth an Oration of great Vertue, to attain the knowledge of the Physical Art,having also many other Vertues and Efficacy.
If you would have the perfect knowledge of any Disease, whether the same tend to death or life: if the sick party lie languishing, stand before him and say this Oration three times with great reverence.

The Oration of the Physical Art.
Ihesus fili Dominus Incompehensibilis; Ancor, Anacor, Anylos, Zohorna, Theodonos, hely otes Phagor, Norizane, Corichito, Anosae, Helse Tonope, Phagora.

Another Part of the Same Oration.
Elleminator, Candones helosi, Tephagain, Tecendum, Thaones, Behelos, Belhoros, Hocho Phagan. Corphandonos, Humanaenatus & vos Eloytus Phugora: Be present ye holy Angels, advertise and teach me, whether such a one shall recover, or dye of this Infirmity.
This being done, then ask the sick person, Friend, how dost thou feel thyself?
And if he answer thee, I feel myself at good ease, I begin to mend, or the like; then judge without doubt, the sick person shall recover: but if he answer, I am grievously ill, or worse and worse; then doubtless conclude, He will dye on the morrow: But if he answer, I know not how my Fate and condition is, whether better or worse; then you may know likewise, That he will either dye, or his disease will change and alter for the worse. If it be a Child, that is not of years capable to make an answer; or that the sick languish so grievously, that he knoweth not how, or will not answer, say this Oration three times; and what you find first revealed in your mind, that judge to come to pass of him.
Furthermore, if anyone dissemble, and seek to hide or cover his infirmity; say the same Oration, and the Angelical Vertue shall suggest the truth to thee. If the dis-eased person be farre off; when you hear his Name, say likewise this Oration for him,and your minde shall reveal to you, whether he shall live or dye.
If you touch the Pulse of any Woman with Child, saying the same Oration it shall be revealed, whether she shall bring forth a Male or Female.
But know, that this miracle preceeds not from your own Nature, but from the Nature and Vertues of the holy Angels; it being a part of their Office, wonderfully to reveal these things to you. If you doubt of the Virginity of anyone, say this Oration in your mind, and it shall be revealed to you whether she be a Virgin or Corrupt.

Here follows an efficacious Preface of an Oration, shewing what Vertue and Efficacy you
may thereby prove every day.
Of this Oration Solomon saith, That by it a new knowledge of Physick is to be revealed from God: Upon which, he hath laid this command, and calleth it, The Miraculous and Efficacious Foundation of the Physical Science; and that it containeth in it the quantity and quality of the whole Physical Art and Science: wherein there is contained, rather a miraculous and specious, then fearful or terrible Miracle,which as often-soever as thou readest the same, regard not the paucity of words, but praise the Vertue of so great a Mystery: For, Solomon himself speaking of the subtilty of the Notory Art, wonderfully extolls the Divine Help; to wit, Because we have proposed a great thing, that is to say, so many and so great Mysteries of Nature, contained under so specious brevity, that I suppose them to be as a general Problem to be proposed in the ordination of so subtle and excellent a work; that the mind of the Reader or Hearer may be the more confirmed and fixed here-upon.

Here he sheweth how every Note of every Art ought to exercise his own office; and that the Notes of one Art profit not to the knowledge of another Art, and we are to know, that all Figures have their proper Orations.
We come now, according to our strength, to divide the families of the Notory Art,and leaving that part which is natural, we come to the greater parts of the Art: for Solomon, a great composer, and the greatest Master of the Notory Art, comprehendeth divers Arts under the Notion thereof. Therefore he calleth this a Notory Art,because it should be the Art of Arts, and Science of Sciences; which comprehendeth in itself all Arts and Sciences, Liberal and Mechanick: And those things which in other Arts are full of long and tedious locutions, filling up great prolixious Volumes of Books, wearying out the Student, through the length of time to attain them: In this Art are comprehended very briefly in a few words or writings, so that it discovereth those things which are hard and difficult making the ingenious learned in a very short time, by the wonderful and unheard-of Vertue of the words.
Therefore we, to whom such a faculty of the knowledge of the Scripture of Sciences is granted, have wholly received this great gift, and inestimable benefit, from the overflowing grace of the most high Creator. And whereas all Arts have their several Notes properly disposed to them, and signified by their Figures; and the Note of every Art, hath not any office of transcending to another Art; neither do the Notes of one Art profit or assist to the knowledge of another Art: Therefore this may seem a little difficult, as this small Treatise, which may be called a Preludium to the Body of the Art: we will explain the Notes severally; and that which is more necessary, we shall by Divine Providence diligently search out the several Sciences of the Scripture.

A certain Special Precept.
This is necessary for us, and necessarily we suppose will be profitable to posterity,that we know how to comprehend the great prolixious Volumes of writings, in brief and compendious Treatises; which, that it may easily be done, we are diligently to enquire out the way of attaining to it, out of the three most ancient Books which were composed by Solomon; the first and chiefest thing to be understood therein, is,That the Oration before the second Chapter, it to be used long before every speech,the beginning whereof is Assay: and the words of the Oration are to be said in a competent space of time; but the subsequent part of the Oration is then chiefly to be said,when you desire the knowledge of the Volumes of writings, and looking into the Notes thereof. The same Oration is also to be said, when you would clearly and plainly understand and expound any Science or great Mystery, that is on a sudden proposed to you, which you never heard of before: say also the same Oration at such time, when any thing of great consequence is importuned of you, which at present you have not the faculty of expounding. This is a wonderful Oration, whereof we have spoken; the first part whereof is expounded in the Volume of the Magnitude of the quality of Art.

The Oration.
Lamed, Rogum, Ragia, Ragium, Ragiomal, Agaled, Eradioch, Anchovionos, Lochen,Saza, Ya, Manichel, Mamacuo, Lephoa, Bozaco, Cogemal, Saluyel, Tesunanu, Azaroch,Beyestar, Amak.
To the operation of the Magnitude of Art; this Oration containeth in the second place, a general Treatise of the first Note of all Scripture, part of the Exposition whereof, we have fully explained in the Magnitude of the quality of the same Art.
But the Reader hath hardly heard of the admirable Mystery of the Sacramental Intellect of the same: Let him know this for a certain, and doubt not of the Greek words of the Oration aforesaid, but that the beginning of them is expounded in Latine.

The beginning of the Oration.
Oh Eternal and Unreprehensible Memory! Oh Uncontradictible Wisdom! Oh Unchangeable Power! Let thy right-hand encompass my heart, and the holy Angels of thy Eternal Counsel; complete and fill up my Conscience with thy Memory, and the odor of thy Ointments; and let the sweetness of thy Grace strengthen and fortifie my Understanding, through the pure splendor and brightness of thy holy Spirit; by vertue whereof, the holy Angels alwayes behold and admire the brightness of thy face, and all thy holy and heavenly Vertues; Wisdom, wherewith thou hast made all things; Understanding, by which thou hast reformed all things; Perseverance unto blessedness, whereby thou hast restored and confirmed the Angels; Love, whereby thou hast restored lost Mankind, and raised him after his Fall to Heaven; Learning,whereby thou wer't pleased to teach Adam the knowledge of every Science: Inform,repleat, instruct, restore, correct, and refine me, that I may be made new in the understanding thy Precepts, and in receiving the Sciences which are profitable for my Soul and Body, and for all faithful believers in thy Name which is blessed forever,world without end.

Here is also a particular Exposition of the fore-going Oration, which he hath left unexpounded to be read by everyone that is learned in this Art, and know, that no humane power nor faculty in man is sufficient to finde out the Exposition thereof.
This Oration is also called by Solomon, The Gemme and Crown of the Lord: for he saith, It helpeth against danger of Fire, or of wild Beasts of the Earth, being said with a believing faith: for it is affirmed to have been reported from one of the four Angels, to whom was given power to hurt the Earth, the Sea, and the Trees. There is an example of this Oration in the Book called, The Flower of Heavenly Learning: for
herein Solomon glorifieth God, because by this he inspired into him the knowledge of Theologie, and dignified him with the Divine Mysteries of his Omnipotent Power and Greatness: which Solomon beholding in his night-sacrifice, bestowed upon him by the Lord his God, he conveniently gathered the greater Mysteries together in this Notory Art, which were holy, and worthy, and reverend Mysteries. These things and Mysteries of Theologie the erring Gentiles have not all lost, which Solomon calleth,The Signe of the holy Mystery of God revealed by his Angel before; and that which is contained in them, is the fullness of our dignity and humane Salvation.

The first of these Orations which we call Spiritual, the virtue where of teacheth Divinity,and preserveth the memory thereof.
These are Orations also, which are of great vertue and efficacy to our Salvation: The first whereof is Spiritual, and teacheth Divinity; and also Perseverance in the Memory thereof: Therefore Solomon commandeth it to be called, The Signe of the Grace of God; for, as Ecclesiastes saith, This is the Spiritual Grace of God, that hath given me knowledge to treat of all Plants, from the Cedar of Lebanon, to the Hyssop that groweth on the wall.

The Election of time, in what Lunation these Orations ought to be said.
The first Oration ought to be said once in the first Lunation; in the third, three times; in the sixth, six times; in the ninth, nine times; in the twelfth, twelve times; in the seventeenth, seventeen times; and in the eighteenth, as many times; in the twenty sixth, as many; in the twenty ninth, as many; and so many in the thirty ninth: for this Oration is of so great vertue and efficacy, that in the very day thou shalt say the same,as if it were determined by the Father, it shall increase thy knowledge in the Science of Divinity.
But if otherwise that thou art ignorant, and it hath been seen by thy Companions,thy Superiors or Inferiors, though unto others thou shalt seem to have knowledge;enter into the study of Divinity, and hear the Lectures by the space of some months, casting off all doubt from thee, of them who shall see thee, to know such things: and in that day wherein thou wouldst say it, live chastly, and say it in the
morning.
Solomon testifieth, That an Angel delivered the following Oration in Thunder,who standeth always in the Presence of the Lord, to whom he is not dreadful. The Mystery hereof is holy, and of great efficacy: neither ought this Oration to be said above once, because it moveth the heavenly Spirits to perform any great work.
Of this Oration he saith, That so great is the Mystery thereof, that it moveth the Coelestial Spirits to perform any work which the Divine Power permitteth. It also giveth the vertue of its Mystery, that it exalteth the tongue and body of him that speaketh it, with so great inspiration, as is some new and great Mystery were suddenly revealed to his understanding.

Here followeth the beginning of this Oration, wherein is so great Virtue and efficacy, as we have said, it being said with great devotion.

Achacham, Yhel, Chelychem, Agzyraztor, Yegor, &c.
This is the beginning of the Oration, the parts whereof are four: But there is something to be said of the beginning by itself, and the four parts severally; and then between the beginning and these Orations, which are four, we shall make this competent division.
For this is that which is to be spoken of the beginning severally: And this Oration is to be divided into four parts; and the first part thereof is to be said, that is, the beginning, before any other part of the Oration is to be completed. These Greek Names following are to be pronounced. This is the division of these Orations,Heilma, Helma, Hmena, &c. Oh God the Father, God the Son, God the Holy Spirit,Confirm this Oration, and my Understanding and Memory, to receive, understand,and retain the knowledge of all good Scriptures; and give me perseverance of minde therein.
This is the beginning of that Oration, which, as we have said before, ought to be said according to the Prolations and Constitutions thereof; and ought to be repeated, because of the forgetfulness of our Memory, and according to the exercise of our wit, and according to the sanctity of our life; there being contained in it so great a Mystery, and such efficacious Vertue.
There followeth another subtle Oration, wherein is contained a Sacramental Mystery, and wherein every perfect Science is wonderfully compleated: For hereby God would have us to know, what things are Celestial, and what are Terrene; and what heavenly things the Celestial effecteth, and what earthly things the Terrene:
because the Lord hath said, My eyes have seen the imperfect, and in thy book every day shall be formed and written, and no Man in them, &c. So it is in the Precepts of God: for we are not able to write all things, how the Sun hath the same course as at first, that our order may be confirmed; for all writings whatsover, which is not from God, is not to be read; for God himself would have all things to be divided: and this is how these are to be used, before the second part, which containeth so glorious and excellent Consecrations of Orations, and defineth the Consecrated part to have no power in the Heavens, and in no wise can be defined by humane Tongues.

This is the beginning of the second part of that Oration spoken of before,which is of great virtue.

Aglaros, Theomiros, Thomitos, &c.
This is the second part of the precedent Oration, of which some singular thing is to bespoken. Whereof if thou sayest this Oration, commemorating the first part thereof, say the Oration following, and thou shalt perceive the precepts which are therein.
Oh God of all things, who art my God, who in the beginning hast created all things out of nothing, and hast reformed all things by the Holy Spirit; complete and restore my conscience, and heal my understanding, that I may glorify thee in all my works, thoughts and words.

And after thou hast said this Oration, make a little respite the space of half an hour, and then say the third part of the Oration, which follows:
Megal, Legal, Chariotos, &c.

Having said this third part of the Oration, then meditate with thy self about the Scriptures thou desirest to know; and then say this Oration.
Oh thou that art the Truth, Light, and Way, of all Creatures; Oh Just God, vivify me, and confirm my understanding, and restore my knowledge and conscience unto me, as thou didst unto King Solomon, Amen.
Commemorating the parts according to that which is laid down, add the Oration following: the other Orations being said, say the fourth part of the Oration,which is this, Amasiel, Danyihayr, &c.

Then the parts being commemorated as is directed, add also the following Oration.
I speak these things in thy presence, Oh Lord my God, before whose face all things are naked and open, that I, being washed from the error of infidelity, thy all-quicking Spirit may assist me, and take away all incredulity from me.


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