9341.“又从旷野直到大河”表从属于感官层的快乐直到属于理性层的良善和真理。这从“定边界”、“旷野”和“幼发拉底河”的含义清楚可知。“定边界”是指延伸或全范围，如刚才所述（9340节）。“旷野”是指无人居住、无物生长的地方，因此当论及信的属灵事物和爱的属天事物时，“旷野”是指没有良善，没有任何真理的地方，这就是感官层（人类心智的感官层就是这个样子，参看9331节）的情形；由于感官层没有属天良善和任何属灵真理，只有来自肉体和世界的快感和享受，所以“旷野”表示教会成员中心智的这最外层。“幼发拉底河”，即此处的“大河”，是指理性层的良善和真理。“幼发拉底河”之所以具有这种含义，是因为“亚述”在那里，而“亚述”（Assyria or Asshur）表示理性层（119，1186节）。
从“旷野到幼发拉底河”、“从埃及河到幼发拉底河”这两句经文中的“幼发拉底河”就表示这理性层；如下列经文：
从旷野和这黎巴嫩，直到大河，就是幼发拉底河，赫人的全地，又到大海日落之处，都要作你们的疆界。（约书亚记1:4）
摩西五经：
我已将这片地赐给你的种，从埃及河直到大河，幼发拉底河。（创世记15:18）
同样在诗篇：
你使一棵葡萄树走出埃及。你发出它的幼苗，直到大海；发出它的幼枝，延到大河。（诗篇80:8，11）
“走出埃及的一棵葡萄树”表示以色列人所代表的属灵教会；“直到大海”和“延到大河”表示内层真理和良善。同样在弥迦书：
他们必从亚述，从埃及的城邑，从埃及到大河，从这海到那海，从这山到那山，来到你这里。（弥迦书7:12）
但当以迦南地的中间为起点，它被视为那地某一边的最远界限，或在某一边围住它的东西时，“幼发拉底河”就表示某种不同的事物。在这种情况下，这河表示主国度最末和最低层，也就是天堂和教会在理性良善和真理上的最末和最低层。迦南地的边界，也就是大海和大河，表示主国度中最低事物（参看1585，1866，4116，4240，6516节）。因此，“幼发拉底河”表示诸如属于感官心智并对应于理性层的真理和良善的那类真理和良善。不过，由于人类心智的感官层最靠近大地和世界，并从它们接受它的对象或印象（9331e节），所以它只承认令肉体快乐的东西为良善，只承认支持这种快乐的东西为真理。因此，从这个意义上说，“幼发拉底河”表示由爱自己爱世界所产生的快乐，以及通过基于感官幻觉的推理来支持它的虚假。
这些事物就是启示录中“幼发拉底河”所表示的：
有声音对第六位天使说，把那捆绑在幼发拉底大河的四个使者释放了。他们就被释放，他们原是要杀人的三分之一。（启示录9:14，15）
“捆绑在幼发拉底大河的使者”表示通过基于感官幻觉的推理所产生的虚假，这类虚假支持爱自己爱世界的快乐。又：
第六位天使把他的香瓶倒在幼发拉底大河上；河水就干了，要给那从日出之地所来的众王预备道路。（启示录16:12）
此处“幼发拉底大河”表示来自类似源头的虚假；“干了的河水”表示被主移走之后的这些虚假；“给从日出之地所来的众王预备的道路”表示那时信之真理被那些处于对主之爱的人看到，并被揭示给他们。“水”是指真理，在反面意义上是指虚假（参看705，739，756，790，839，2702，3058，3424，4976，7307，8137，8138，8568，9323节）；“道路”是指被看到和揭示的真理（627，2333，3477节）；“王”是指那些处于真理的人（1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）；“日出之地”或“东方”是指主，以及来自祂并对祂的爱（101，1250，3708节）；“日”具有同样的含义（1529，1530，2440，2495，3636，3643，4060，4696，5377，7078，7083，7171，7173，8644，8812节）。
耶利米书：
耶和华你的神在路上引导你的时候，你离弃祂。现今你为何在埃及路上要喝西曷的水呢？你为何在亚述路上要喝大河的水呢？（耶利米书2:17，18）
“在路上引导”表示教导真理；“你为何在埃及路上要喝西曷的水呢”表示你与通过错误使用记忆知识所产生的虚假有什么关系呢？“你为何在亚述路上要喝大河的水呢”表示你与通过推理所产生的虚假有什么关系呢？这些推理以感官幻觉为基础，支持爱自己爱世界的快乐。
同一先知书：
耶和华对先知说，要拿着你所买、在你腰上的腰带，起来往幼发拉底河去，将腰带藏在那里的岩石缝中。我就去将腰带藏在幼发拉底河那里。过了多日，耶和华说，你起来往幼发拉底河去，将腰带从那里取出来。我就往幼发拉底河去刨，将腰带从我所藏的地方取出来。看哪，腰带已经变坏，毫无用处了。（耶利米书13:3-7）
“腰带”是指含有爱和随之信的一切事物在里面的外在约束；“藏在幼发拉底河旁边的岩石缝中”表示信通过出于推理的虚假而居于模糊，并变成无信的地方；“腰带已经变坏，毫无用处了”表示那时爱与信的一切事物都被拆散，变得支离破碎。
耶利米要将石头拴到他写的书上，扔在幼发拉底河中间（耶利米书51:63），意思是：圣言的预言部分将因类似虚假而被毁。同一先知书：
不要容快跑的逃避；不要容壮士逃脱；他们在北方幼发拉底河岸旁绊跌仆倒。万军之耶和华要向对手报仇！主万军之耶和华在幼发拉底河边的北方之地有献祭的事。（耶利米书46:6，10）
此处“幼发拉底河”也表示通过基于幻觉的推理而被歪曲的真理和被玷污的良善，因而表示支持爱自己爱世界的记忆知识。
Potts(1905-1910) 9341
9341. And from the wilderness even unto the river. That this signifies from the delight of what is sensuous even to the good and truth of the rational, is evident from the signification of "setting a border," as being extension (as just above, n. 9340); from the signification of "a wilderness," as being a place uninhabited and not cultivated; thus in application to the spiritual things of faith and to the celestial things of love, "a wilderness" denotes where there is no good and no truth, as is the case with what is sensuous (that the sensuous of man is of this character, see n. 9331). As the sensuous has no celestial good and no spiritual truth, but has delight and pleasure from the body and the world, therefore by "a wilderness" is signified this outermost in the man of the church. And from the signification of "the Euphrates," which is here "the river," as being the good and truth of the rational. That "the Euphrates" has this signification is because Assyria was there, and by "Assyria," or "Asshur," is signified the rational (n. 119, 1186).
[2] This is meant by "the Euphrates" where it is said, "from the wilderness to the Euphrates," and "from the river of Egypt to the Euphrates;" as in the following passages:
From the wilderness, and Lebanon, even unto the great river, the river Euphrates, the whole land of the Hittites, and even unto the great sea toward the setting of the sun, shall be your border (Josh. 1:4). To thy seed will I give this land, from the river of Egypt even unto the great river, the river Euphrates (Gen. 15:18). Thou madest a vine to journey out of Egypt. Thou hast sent out its shoots even unto the sea, and its twigs unto the river (Ps. 80:8, 11);
"a vine out of Egypt" denotes the spiritual church represented by the sons of Israel; "unto the sea," and "unto the river," denote to interior truths and goods. In like manner in Micah:
They shall come unto thee from Assyria and from the cities of Egypt, and thence from Egypt even unto the river, and from sea to sea, and from mountain to mountain (Micah 7:12).
[3] But something else is signified by "the Euphrates" when it is looked at from the middle of the land of Canaan as its extreme limit on one side, or as what closes it in on one side; in this case by that river is signified that which is the ultimate of the Lord's kingdom, that is, which is the ultimate of heaven and the church, in respect to rational good and truth. (That the borders of the land of Canaan, which were rivers and seas, signified the ultimates in the Lord's kingdom, see n. 1585,1866, 4116, 4240, 6516.) "The Euphrates" therefore signified such truths and such goods as belong to the sensuous mind, and correspond to the truths and goods of the rational. But as the sensuous of man stands forth nearest to the world and the earth, and receives its objects therefrom (n. 9331), it therefore acknowledges nothing else as good than that which delights the body; and nothing else as truth than that which favors this delight. By "the river Euphrates" therefore in this sense is signified the pleasure arising from the loves of self and of the world; and the falsity which confirms it by reasonings from the fallacies of the senses.
[4] This is what is meant by "the river Euphrates" in Revelation:
A voice said to the sixth angel, Loose the four angels which are bound at the great river Euphrates. They were loosed, and they killed the third part of men (Rev. 9:14, 15);
"the angels bound at the Euphrates" denote the falsities originating through reasonings from the fallacies of the senses, which falsities favor the delights of the loves of self and of the world. Again:
The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings who are from the sun rising might be prepared (Rev. 16:12);
"the Euphrates" here denotes falsities from a like origin; "the water dried up" denotes these falsities removed by the Lord; "the way of the kings from the east" denotes that then the truths of faith are seen by and revealed to those who are in love to the Lord. (That "waters" denote truths, and in the opposite sense falsities, see n. 705, 739, 756, 790, 839, 2702, 3058, 3424, 4976, 7307, 8137, 8138, 8568, 9323; that "a way" denotes truth seen and revealed, n. 627, 2333, 3477; that "kings" denote those who are in truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that "the east" denotes the Lord, and also love from Him and to Him, n. 101, 1250, 3708; and in like manner "the sun," n. 1529, 1530, 2441, 2495, 3636, 3643, 4060, 4696, 5377, 7078, 7083, 7171, 7173, 8644, 8812.)
[5] In Jeremiah:
Thou hast forsaken Jehovah thy God, when He led thee into the way. And now what hast thou to do with the way of Egypt, to drink the waters of Shihor? Or what hast thou to do with the way of Assyria, to drink the waters of the river? (Jer. 2:17, 18);
"to lead into the way" denotes to teach truth; "what hast thou to do with the way of Egypt, to drink the waters of Shihor?" denotes what hast thou to do with falsities which have been occasioned by memory-knowledges wrongly applied? "What hast thou to do with the way of Assyria, to drink the waters of the river?" denotes what hast thou to do with the falsities which have arisen through reasonings from the fallacies of the senses in favor of the delights of the loves of self and of the world?
[6] In the same:
Jehovah said unto the prophet, Take the girdle that thou hast bought, which is upon thy loins, and arise, go to the Euphrates, and hide it there in a hole of the rock. So I went and hid it at the Euphrates. Afterward it came to pass at the end of many days, that Jehovah said, Arise, go to the Euphrates, and take the girdle from thence. Wherefore he went to the Euphrates, and digged, and took the girdle from the place where he had hidden it; but behold the girdle was marred, it was profitable for nothing (Jer. 13:3-7);
"the girdle of the loins" denotes the external bond containing all things of love and thence of faith; "to be hidden in a hole of the rock by the Euphrates" denotes where faith is in obscurity and has become no faith, through falsities from reasonings; "the girdle marred so that it was profitable for nothing" denotes that all things of love and of faith are then dissolved and dispersed.
[7] That Jeremiah was to tie a stone to the book written by him, and cast it into the midst of the Euphrates (Jer. 51:63); signified that the prophetic Word would perish through like things. In the same:
Let not the swift flee away, nor the strong one escape; toward the north near the shore of the river Euphrates they have stumbled and fallen. But Jehovah Zebaoth taketh vengeance on His adversaries. The Lord Jehovih Zebaoth hath a sacrifice in the land of the north by the river Euphrates (Jer. 46:6, 10);
where also "the river Euphrates" denotes truths falsified, and goods adulterated, through reasonings from fallacies and the derivative memory-knowledges which favor the loves of self and of the world.
Elliott(1983-1999) 9341
9341. 'And from the wilderness even to the River' means from delight belonging to the sensory level even to good and truth belonging to the rational level. This is clear from the meaning of 'setting the boundary' as the full range, dealt with immediately above in 9340; from the meaning of 'the wilderness' as a place where no one lives and nothing is grown, so that when it applies to the spiritual matters of faith and the celestial aspects of love 'the wilderness' is a place where no good nor any truth resides, as is the situation with the level of the senses (that this is what the sensory level of the human mind is like, see end of 9331), for no celestial good nor any spiritual truth exists on the sensory level, only delight and pleasure having a bodily and worldly origin exist there, which being so 'the wilderness' means this outermost level of mind in a member of the Church; and from the meaning of the Euphrates, to which 'the River' refers here, as good and truth belonging to the rational level. The reason why the Euphrates has this meaning is that Assyria lay there, and Assyria or Asshur means the rational level of the mind, 119, 1186.
[2] This rational level is meant by 'the Euphrates' where the words 'from the wilderness to the Euphrates' occur, and also 'from the river of Egypt to the Euphrates', as in Joshua,
From the wilderness and Lebanon even to the great river, the River Euphrates, all the land of the Hittites, and as far as the Great Sea, the going down of the sun, will be your boundary. Josh 1:4.
And in Moses,
To your seed I will give this land, from the river of Egypt even to the great river, the River Euphrates. Gen 15:18.
Similarly in David,
You caused a vine to journey out of Egypt. You sent out its shoots even to the sea, and its little branches to the River. Ps 80:8,11.
'A vine out of Egypt' stands for the spiritual Church represented by the children of Israel; 'to the sea' and 'to the River' stand for interior truths and forms of good. The like occurs in Micah,
They will come to you from Asshur and the cities of Egypt, and from Egypt even to the River, and from sea to sea,a from mountain to mountain. Micah 7:12.
[3] But something different is meant by 'the Euphrates' when, from the middle of the land of Canaan as the standpoint, it is seen to be the furthest limit of the land on one side or that which encloses it on one side. In this case that river means the last and lowest level of the Lord's kingdom, that is, the last and lowest level of heaven and the Church in respect of rational goodness and truth. The fact that the boundaries of the land of Canaan, which were seas and rivers, meant the lowest things in the Lord's kingdom, see 1585, 1866, 4116, 4240, 6516. 'The Euphrates' therefore meant the kinds of truths and forms of good on the sensory level that were in agreement with truths and forms of good on the rational level. But since the sensory level of the human mind lies next to earth and the world and receives its impressions from them, 9331 (end), it does not acknowledge anything as good except that which delights the body, nor anything as truth except that which lends support to that delight. In this sense therefore 'the River Euphrates' means pleasure which is attributable to self-love and love of the world, and falsity that supports it with reasonings based on the illusions of the senses.
[4] These things are meant by 'the River Euphrates' in John,
A voice said to the sixth angel, Release the four angels who are bound at the great river Euphrates. They were released, and they killed a third part of mankind. Rev 9:14, 15.
'The angels bound at the Euphrates' stands for falsities which arise through reasonings based on the illusions of the senses, and which lend support to pleasures attributable to self-love and love of the world. In the same book,
The sixth angel poured out his bowl over the great river Euphrates, and its water was dried up to prepare the way of the kings who were from the rising of the sun.b Rev 16:12.
Here 'the Euphrates' stands for falsities from a similar origin. 'Dried up water' stands for those falsities after they had been removed by the Lord; and 'the way of the kings from the rising of the sun' stands for the fact that at that time the truths of faith were seen by and revealed to those governed by love to the Lord.
'Waters' are truths and in the contrary sense falsities, see 705, 739, 756, 790, 839, 2702, 3058, 3424, 4976, 7307, 8137, 8138, 8568, 9323. 'The way' is truth that has been seen and revealed, 627, 2333, 3477. 'The kings' are those with whom truths exist, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. 'The rising' or 'the east' is the Lord, also love from Him and to Him, 101, 1250, 3708. 'The sun' has the same meaning, 1529, 1530, 2440, 2495, 3636, 3643, 4060, 4696, 5377, 7078, 7083, 7171, 7173, 8644, 8812.
[5] In Jeremiah,
You have forsaken Jehovah your God at a time when He led you in the way. For this reason what have you to do with the way of Egypt, that you drink the waters of Shihor, or what [have you to do] with the way of Asshur, that you drink the waters of the River? Jer 2:17, 18.
'Leading in the way' stands for teaching truth. 'What have you to do with the way of Egypt, that you drink the waters of Shihor?' stands for, What have you to do with falsities arising through a perverse use of factual knowledge? 'What have you to do with the way of Asshur, that you drink the waters of the River?' stands for, What have you to do with falsities that arise on account of reasonings - reasonings which are based on the illusions of the senses and lend support to pleasures attributable to self-love and love of the world?
[6] In the same prophet,
Jehovah [said] to the prophet, Take the girdle which you have bought, which is over your loins, and arise, go away to the Euphrates, and hide it there in the cleft of a rock. He went away and hid it by the Euphrates. Afterwards it happened at the end of many days, that Jehovah said, Arise, go away to the Euphrates, take from there the girdle. Therefore he went away to the Euphrates and dug, and took the girdle from the place where he had hidden it. But behold, the girdle was spoiled; it was profitable for nothing. Jer 13:3-7.
'The girdle of the loins' is the outward bond that holds within itself all things of love and consequently of faith. 'Being hidden in the cleft of a rock beside the Euphrates' means in a place where faith dwells in obscurity and is rendered no faith at all by falsities that are the product of reasonings. 'The girdle that had been spoiled, so that it was profitable for nothing' stands for the fact that then all the things of love and faith had been broken apart and scattered.
[7] When Jeremiah was to tie a stone to the book written by him and to throw it into the middle of the Euphrates, Jer 51:63, the meaning was that the prophetical part of the Word would be destroyed by like falsities. In the same prophet,
The swift will not flee away, nor the strong man escape. Northwards on the bank of the River Euphrates they have stumbled and fallen. But Jehovah Zebaoth takes revenge on His adversaries, for the Lord Jehovah Zebaoth holds a sacrifice in the land of the north beside the River Euphrates. Jer 46:6, 10.
Here also 'the River Euphrates' stands for truths that have been falsified and forms of good that have been adulterated by reasonings based on illusions, and therefore stands for factual knowledge which lends support to self-love and love of the world.
Latin(1748-1756) 9341
9341. `Et a deserto usque ad fluvium': quod significet a jucundo sensualis usque ad bonum et verum rationalis, constat ex significatione `ponere terminum' quod sit extensio, ut mox supra n. 9340; ex significatione `deserti' quod sit ubi non habitatum et non excultum {1}; ita applicate ad spiritualia quae fidei et (o)ad caelestia quae amoris, (t)desertum est ubi non bonum et non verum, sicut est sensuali; quod sensuale hominis tale sit, videatur n. 9331 fin.; quia sensuali non (o)est bonum caeleste nec verum spirituale, sed est jucundum et volupe ex corpore et mundo, ideo per `desertum' (x)significatur hoc extremum in homine Ecclesiae; et ex significatione `Euphratis,' qui hic est `fluvius,' quod sit bonum et verum rationalis; quod `Euphrates' id sit, est quia ibi Assyria, et per `Assyriam' seu `Aschurem' significatur rationale, n. 119, 1186; [2] hoc intelligitur per `Euphratem' ubi dicitur `a deserto ad Euphratem,' tum `a fluvio Aegypti ad Euphratem' ut apud Joschuam, A deserto et Libano usque ad fluvium magnum, fluvium Euphratem, universa terra Chittaeorum, et usque ad mare magnum, ad occasum solis, erit terminus vester, i 4:et apud Moschen, Semini tuo dabo terram hanc a fluvio Aegypti usque ad fluvium magnum, fluvium Euphratem, Gen. xv 18:
(m)similiter apud Davidem, Vitem ex Aegypto proficisci fecisti; emisisti propagines usque ad mare, et ad fluvium ramusculos ejus, Ps. lxxx 9, 12 [A. V. 8, 11];
`vitis ex Aegypto' pro Ecclesia spirituali repraesentata per filios Israelis, `ad mare et ad fluvium' pro ad interiora vera et bona: pariter {2} apud Micham, Ad te venient ab Aschure et urbibus Aegypti, et inde ab Aegypto usque ad fluvium, et mare a mari, a monte ad montem, vii 12 {3}.(n) [3] Sed aliud significatur per `Euphratem' cum spectatur e medio terrae Canaanis ut ejus extremum ab uno latere, seu ut quod claudit illam ab una parte {4}; tunc per eum fluvium significatur id quod ultimum est regni Domini, hoc est, quod ultimum est caeli (c)et Ecclesiae quoad bonum et verum rationale; quod termini terrae Canaanis, qui fuerunt fluvii et maria, significaverint ultima in regno Domini, videatur n. 1585, 1866, 4116, 4240, 6516; `Euphrates' ideo talia vera et talia bona quae sunt sensualis correspondentia veris et bonis rationalis; sed quia sensuale hominis proxime exstat ad mundum et ad tellurem, et inde recipit sua objecta, (o)n. 9331 fin., idcirco non aliud pro bono agnoscit quam quod jucundat corpus, et non aliud pro vero quam quod favet isti jucundo; ideo per `fluvium Euphratem' in hoc sensu significatur voluptas oriunda ex amoribus sui et mundi, ac falsitas confirmans illud per ratiocinia ex fallaciis sensuum; [4] haec intelliguntur per `fluvium Euphratem' apud Johannem, Vox dixit sexto angelo, Solve quattuor angelos vinctos ad fluvium magnum Euphratem; soluti sunt, et occiderunt tertiam partem hominum, Apoc. ix [14,] 15;
`angeli vincti ad Euphratem' pro falsis oriundis per ratiocinia ex fallaciis sensuum quae favent jucundis amorum sui et mundi: apud eundem, Sextus angelus effudit phialam super fluvium magnum Euphratem, cujus exsiccata est aqua, ut pararetur via regum qui ab oriente solis, Apoc. xvi 12;
ibi `Euphrates' pro falsis ex simili origine, `aqua exsiccata' pro falsis illis a Domino remotis, `via regum ab oriente solis' pro quod tunc vera fidei visa et revelata illis qui in amore in Dominum (o)sunt; quod `aquae' sint vera et in opposito sensu falsa, videatur n. 705, 739, 756, 790, 839, 2702, 3058, 3424, 4976, 7307, 8137, 8138, 8568, 9323, quod `via' sit verum visum et revelatum, {5} n. 627, 2333, 3477, `reges' quod sint qui in veris, n. 1672, 2315, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148, `oriens {6}' quod sit Dominus, tum amor ab Ipso et in Ipsum, n. 101, 1250, 3708, similiter `sol,' n. 1529, 1530, 2440, (x)2495, 3636, 3643, 4060, 4696, 5377, 7078, 7083, 7171, 7173, 8644, 8812: [5] apud Jeremiam, Deseruisti Jehovam Deum tuum, quo tempore duxit te in viam; quamobrem quid tibi cum via Aegypti ut bibas aquas Schichoris? aut quid cum in via Aschuris ut bibas aquas fluvii? ii 17, 18;
`ducere in viam' pro docere verum, `quid tibi cum via Aegypti ut bibas aquas Schichoris?' pro quid cum falsis inductis per scientifica perverse applicata? `quid tibi cum via Aschuris ut bibas aquas fluvii?' pro quid cum falsis {7} per ratiocinia ex fallaciis sensuum ad favendum jucundis amorum sui et mundi? [6] apud eundem, Jehovah ad prophetam, Sume cingulum quod emisti, quod super lumbis tuis, et surge, abi ad Euphratem, et absconde illud ibi in foramine petrae; abivit et abscondit illud ad Euphratem; postea factum est a fine dierum multorum, et dixit Jehovah, Surge, abi ad Euphratem, recipe inde cingulum; quare abivit ad Euphratem et fodit, et recepit cingulum ex loco ubi absconderat illud; sed ecce corruptum erat cingulum, non proderat ad quicquam, xiii 3-7;
`cingulum lumborum' est vinculum externum continens omnia amoris et inde fidei, abscondi in foramine petrae juxta Euphratem' est ubi fides in obscuro et fit nulla per falsa ex ratiociniis, `cingulum corruptum ut non ad quicquam prodesset' pro quod tunc dissoluta et dispersa omnia amoris et fidei. [7] Quod Jeremias alligaret libro a se scripto lapidem, et projiceret in medium Euphratem, li 63, significabat quod Verbum propheticum periret per similia: apud eundem, Non effugiet celer, neque eripiet se fortis; septentrionem versus juxta litus fluvii Euphratis impegerunt et ceciderunt; sed Jehovah Zebaoth vindictam sumit de hostibus suis: quia sacrificium Domino Jehovae Zebaoth in terra septentrionis juxta fluvium (x)Euphratem, xlvi (x)6, 10;
etiam ibi `fluvius Euphrates' pro falsificatis veris et adulteratis bonis per ratiocinia ex fallaciis, et inde scientificis quae favent amoribus sui et mundi. @1 inhabitatum et inexcultum$ @2 similiter$ @3 i, similiter$ @4 a parte$ @5 i videatur$ @6 i solis$ @7 via Aegypti et bibere aquas Schichoris pro falsis inductis per scientifica perverse applicata; via Aschuris et bibere aquas fluvii, pro falsis$