Bruennhilde: Wotan's/Siegfried's unconscious Part B-15

General Discussion about Wagner and The Ring of the Nibelung

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Bruennhilde: Wotan's/Siegfried's unconscious Part B-15

Postby alberich00 » Sat Jan 28, 2017 11:23 am

[P. 229] {anti-FEUER} “ … to highly-gifted stocks, though the Good fell hard, the Beautiful was easy. In full avowal of the Will-to-live, the Greek mind did not indeed avoid the awful side of life, but turned this very knowledge to a matter of artistic contemplation: it saw the terrible with wholest truth, but this truth itself became the spur to a re-presentment whose very truthfulness was beautiful. In the workings of the Grecian spirit we thus are made spectators of a kind of pastime, a play in whose vicissitudes the joy of Shaping seeks to counteract the awe of Knowing. Content with this, rejoicing in the semblance, since it has banned therein its truthfulness of knowledge, it asks not after the goal of Being, and like the Parsee creed it leaves the fight of Good and Evil undecided; willing to pay for a lovely life by death, it merely strives to beautify death also.
{FEUER} {SCHOP} We have called this a pastime, in a higher sense, namely a play of the Intellect in its release from the Will, which [P. 230] now only serves for self-mirroring, -- the pastime of the over-rich in spirit. But the trouble of the constitution of the World is this: all steps in evolution of the utterances of the Will, from the reaction of primary elements, through all the lower organisations, right up to the richest human intellect, stand side by side in space and time, and consequently the highest organism cannot but recognise itself and all its works as founded on the Will’s most brutal of manifestations. Even the flower of the Grecian spirit was rooted to the conditions of this complex existence, which has for base a ball of earth revolving after laws immutable, with all its swarm of lives the rawer and more inexorable, the deeper the scale descends. {FEUER} {anti-FEUER/NIET} As manhood’s fairest dream that flower filled the world for long with its illusive fragrance, though to none but minds set free from the Will’s sore want was it granted to bathe therein; and what but a mummery at last could such delight well be, when we find that blood and massacre, untamed and ever slipped afresh, still rage throughout the human race; that violence is master, and freedom of mind seems only buyable at price of serfdom of the world? But a heartless mummery must the concernment with Art ever be, and all enjoyment of the freedom thereby sought from the Will’s distress, so long as nothing more was to be found in art … .” [1029W-{6-8/80}Religion and Art: PW Vol. VI, p. 229-230]


[P. 232] {FEUER} {SCHOP} “Called to upheave a State built-up on violence and
rapine, the Church must deem her surest means the attainment of dominion over
states and empires, in accordance with all the spirit of History. To subject decaying
races to herself she needed the help of terror; and the singular circumstance that
Christianity might be regarded as sprung from Judaism, placed the requisite
bugbear in her hands. The tribal God of a petty nation had promised his people
eventual rulership of the whole world and all that lives and moves therein, if only
they adhered to laws whose strictest following would keep them barred against all
other nations of the earth. Despised and hated equally by every race in answer to
this segregation, without inherent productivity and only battening on the general
downfall, in course of violent revolutions this folk would very probably have been
extinguished as completely as the greatest and noblest stems before them … . But
the Jews, so it seems, could fling away all share in this world-rulership of their
Jehova, for they had won a share in a development of the Christian religion well
fitted to deliver it itself into their hands in time, with all its increment of culture,
sovereignty and civilisation. The departure-point of all this strange exploit lay
ready in the historical fact – that Jesus of Nazareth was born in a corner of their
little [P. 233] land, Judaea.” [1031W-{6-8/80}Religion and Art: PW Vol. VI, p.
232-233]


[P. 244] {FEUER} {SCHOP} “Whoever rightly weighs these aptitudes of the
human race, -- so astounding to us in our present decline, --- must come to the
conclusion that the giant force which shaped the world by testing every means of
self-appeasement, from destruction to re-fashioning, had reached its goal in
bringing forth this Man; for in him it became conscious of itself as Will, and, with
that knowledge, could henceforth rule its destiny. To feel that horror at himself so
needful for his last redemption, this Man was qualified by just that knowledge, to
wit the recognition of himself in every manifestment of the one great Will; and the
guide to evolution of this faculty was given him by Suffering, since he alone can
feel it in the requisite degree. If we involuntarily conceive of the Divine as a sphere
where Suffering is impossible, that conception ever rests on the desire of
something for which we can find no positive, but merely a negative
expression.” [1034W-{6-8/80}Religion and Art: PW Vol. VI, p. 244]


[P. 248] {FEUER} {anti-FEUER/NIET} “If hitherto has been a commonplace of
heartless and thoughtless minds alike, that so soon as the human race were freed
from the common sufferings of a sinful life, its state would be one of dull
indifference, -- whereon it is to be remarked that they consider a mere freedom
from the very lowest troubles of the Will as lending life its varied charm, whilst the
labours of great thinkers, poets and seers, they have always densely set aside. We
on the contrary, have learnt that the life essential to us in the future can only be
freed from those cares and sufferings by a conscious impulse, whereto the fearful
riddle of the world is ever present. That which, as simplest and most touching of
religious symbols, unites us in the common practising of our belief; that which,
ever newly living in the tragic teachings of great spirits, uplifts us to the altitudes
of pity, -- is the knowledge, given in infinite [P. 249] variety of forms, of the Need
of Redemption. In solemn hours when all the world’s appearances dissolve away as
in a prophet’s dream, we seem already to partake of this redemption in advance: no
more then tortures us the memory of that yawning gulf, the gruesome monsters of
the deep, the reeking litter of the self-devouring Will, which Day – alas! the history
of mankind, had forced upon us: then pure and peace-desiring sounds to us the cry
of Nature, fearless, hopeful, all-assuaging, world-redeeming.” [1037W-{6-
8/80}Religion and Art: PW Vol. VI, p. 248-249]


[P. 557] {FEUER} “ … we talk a lot about the tragic element in ‘Lohengrin,’ which offers no reconciliation. – Love produces faith, life produces doubt, which is punished unatoned. The lovingly faithful Elsa has to die, since the living Elsa must put the question to him. And all the scenic splendor, all the glory of the music, seem to be built up to throw light on the unique value of this one heart.” [1043W-{11/11/80} CD Vol. II, p. 557]


[P. 256] {anti-FEUER/NIET} “Luther’s main revolt was against the Roman Church’s shameless Absolution , which went so far as to accept deliberate prepayment for sins not yet committed: his anger came too late; the world soon managed to abolish Sin entirely, and believers now look for redemption from evil to Physics and Chemistry.” [1045W-{11/80}What Boots This Knowledge – First Supplement to ‘Religion and Art’: PW Vol. VI, p. 256]


[P. 256] {anti-FEUER/NIET} {SCHOP} “Take Goethe, who held Christ for problematical, but the good God for wholly proven, albeit retaining the liberty to discover the latter in Nature after his own fashion; which led to all manner of physical assays and experiments, whose continued pursuit was bound, in turn, to lead the present reigning human intellect to the result that there’s no God whatever, but only ‘Force and Matter.’ “ [1046W-{11/80}What Boots This Knowledge – First Supplement to ‘Religion and Art’: PW Vol. VI, p. 256]

[P. 260] {anti-FEUER/NIET} {SCHOP} To people harassed by the arrogance of our chemists and physicists, and who begin to hold themselves for weak of brain if they shrink from accepting a resolution of the world into ‘force and matter,’ – to them it were no less an act of charity, could we show them from the works of our philosopher what clumsy things are those same ‘molecules and atoms.’ {FEUER} {SCHOP} But what an untold boon could we bring to men affrighted on the one
hand by the thunders of the Church, and driven to desperation by our physicists on
the other, could we fit into the lofty edifice of ‘Love, Faith, and Hope’ a vivid
knowledge of the ideality of that world our only present mode of apperception
maps out by laws of Time and Space; then would each question of the troubled
spirit after the ‘when’ and ‘where’ of the ‘other world’ be recognised as answerable
by nothing but a blissful smile. For if there be an answer to these so infinitely
weighty-seeming questions, our philosopher has given it with insurpassable beauty
and precision in that phrase which [P. 261] he merely meant, in a measure, to
define the ideality of Space and Time: ‘Peace, rest and happiness dwell there alone
there is no When, no Where.
{FEUER} {SCHOP} Yet the Folk – from whom we stand so lamentably far, alas! – demands a realistic notion of divine eternity in the affirmative sense, such as Theology herself can only give it in the negative ‘world without end.’ Religion, too, could ease this craving by naught but allegoric myths and images, from which the Church then built that storeyed dogma whose collapse has become notorious. How these crumbling blocks were turned to the foundation of an art unknown to the ancient world, I have endeavoured to show in my preceding article on ‘Religion and Art’; of what import to the ‘Folk’ itself this art might become through its full emancipation from unseemly service, and upon the soil of a new moral order, we should set ourselves in earnest to discover. Here again our philosopher would lead us to a boundless outlook on the realm of possibilities, if we sought out all the wealth contained in the following pregnant sentences: -- ‘Complete contentment, the truly acceptable state, never present themselves to us but in an image, in the Artwork, the Poem, in Music. From which one surely might derive the confidence that somewhere they exist in sooth.’ (…) The perfect ‘likeness’ of the noblest artwork would so transport our heart, that we should plainly find the archetype, whose ‘somewhere’ must perforce reside within our inner self [* Translator’s Footnote: “Cf. Luke, xvii. 21: ‘Neither shall they say, Lo here! or, lo there! for behold, the kingdom of God is within you.’ “] filled with time-less, space-less Love and Faith and Hope.
{FEUER} But not even the highest art can gain the force for such a
revelation while it lacks the support of a religious symbol of the most perfect moral
ordering of the world, through which alone can it be truly understanded of the
people … .” [1048W-{11/80}What Boots This Knowledge – First Supplement to
‘Religion and Art’: PW Vol. VI, p. 260-261]


[P. 571] {FEUER} “ … ‘Yes,’ he exclaims, ‘we wander over the face of this earth like the gods in Valhalla and never think of all this night and horror beneath us.’ “ [1050W-{12/9/80}CD Vol. II, P. 571]
[P. 571] “At supper he tells us that he had conceived all his works by the time he was 36, from then on he just carried them out.” [1051W-{12/9/80}CD Vol. II, P. 571]


[P. 598] {FEUER} “Reflections on history and the development of mankind’s
predatory activities lead me to ask in the morning whether these have not brought
about art. ‘Certainly,’ says R., ‘and that is why it is an evasion and a dismal
substitute; it becomes something worthwhile only when it is religion … .” [1054W-
{1/16/81}CD Vol. II, p. 598]


[P. 600] {FEUER} {SCHOP} “But then Rub. plays us the first part of the (Opus)
106 Sonata [Beethoven], and our delight is boundless! … R: ‘It is like being taken
into the workshop of the Will, one sees everything moving and stirring as if in the
bowels of the earth.’ – ‘Anyone who could translate this into words would have the
key to the enigma of the world.’ ‘Cries of passion to which the workshop opens its
doors.’ – ‘Not even Shakespeare can be compared to it, for what he has created is
too closely connected with the world’s misery.’ “ [1055W-{1/17/81}CD Vol. II, p.
600]


[P. 605] {FEUER} “ ‘Free’ means ‘true,’ someone who has no need to lie – otherwise ‘free’ would always have something negative about it; ‘freedom,’ free of this or that person – but in this case, he says, it is the lie which is negative.” [1057W-{1/22/81} CD Vol. II, p. 605]


[P. 605] “In our morning conversation he talks profoundly and at length about the mother’s womb, [P. 606] the life within it, the sacredness of it, and he ends with praise of Goethe, who recognized the divinity in these manifestations of Nature. {FEUER} {SCHOP} But how could one ever have visualized a personal God who created all these things! [1058W-{1/23/81}CD Vol. II, p. 605-606]


[P. 612] {FEUER} “… ‘Hamlet.’ R. … says that everything in this is agitation, dawning madness, Hamlet the modern man, disintegrated and incapable of action, seeing the world for what it is.” [1062W-{1/31/81} CD Vol. II, p. 612]


[P. 266] {FEUER} {SCHOP} “The first thing … to strike us, will be the recent experience that our clerics feel lamed at once in their agitation against the Jews when Judaism itself is seized by the root, and the patriarchs for instance, great Abraham in particular, are submitted to a criticism involving the actual text of the Mosaic books. At once the groundwork of the Christian Church, its ‘positive’ religion, seems to reel beneath their feet; a ‘Mosaic Confession’ is recognised; and its adherents are accorded the right to take their place beside us, to examine the credentials of a second revelation through Jesus Christ – whom even in the opinion of the late English Prime Minister they regard as one of their countless minor prophets, of whom we have made by far too much ado. To tell the truth, it will fall hard to prove by the aspect of the Christian world, and the character of the Culture shed upon it by a Church so soon decayed, the superiority of the revelation through Jesus Christ to that through Abraham and Moses: {FEUER} in spite of its dispersion, the Jewish stock has remained one whole with the Mosaic laws to this very day, whereas our culture and civilisation stand in the most crying contradiction to Christ’s teaching.” [1064W-{1-2/81} Know Thyself – 2nd Supplement to ‘Religion and Art’: PW Vol. VI, p. 266]


[P. 267] “Now the astounding success of our resident Jews in the gaining and amassing of huge stores of money has always filled our Military State authorities with nothing but respect and joyful admiration: so that the present campaign against the Jews seems to point to a wish to draw the attention of those authorities to the question, Where do the Jews get it from? The bottom of the whole dispute, as it appears to us, is Property, Ownership, which we suddenly perceive to be in jeopardy, notwithstanding that each outlay of the State has the look of aiming more at the insurance of possession than anything else.
{FEUER} {SCHOP} If the application of ‘Know Thyself’ to our Church’s religious descent would turn out poorly for our case against the Jews, the result will be no less unfavourable if we investigate the nature of the only thing our State systems understand by possession, before endeavouring to secure it from the Jews’ encroachments.” [1065W-{1-2/81} Know Thyself – 2nd Supplement to ‘Religion and Art’: PW Vol. VI, p. 267]


[P. 271] {FEUER} “Not into the remotest contact is he [the Jew] brought with the
religion of any of the civilised (gesittete) nations; for in truth he has no religion at
all - merely the belief in certain promises of his god which in nowise extend to a
life beyond this temporal life of his, as in every true religion, but simply to this
present life on earth, whereon his race is certainly ensured dominion over all that
lives and lives not. Thus the Jew has need to neither think nor chatter, not ever to
calculate, for the hardest calculation lies all cut and dried for him in an instinct shut
against all ideality. A wonderful, unparalleled phenomenon: the plastic daemon of
man’s [P. 272] downfall in triumphant surety; and German citizen of State, to boot,
with a Mosaic confession; the darling of Liberal princes, and warrant of our
national unity!” [1068W-{1-2/81} Know Thyself – 2nd Supplement to ‘Religion
and Art’: PW Vol. VI, p. 271-272]


[P. 618] {FEUER} (anti-FEUER/NIET} “Toward lunchtime he calls me and
reads to me his new article, ‘Know Thyself.’ – Whether the Jews can ever be
redeemed is the question which, in connection with it, occupies our thoughts –
their nature condemns them to the world’s reality. They have profaned Christianity,
that is to say, adapted it to this world, and [P. 619] from our art, which can only be
a refuge from prevailing conditions, they also expect world conquest.” [1071W-
{2/10/81} CD Vol. II, p. 618-619]


[P. 623] {SCHOP} {FEUER} “But we soon go back to the topics that concern us
and to Schopenhauer, who, in R.’s estimation, would probably have gone along
with him as far as LOH. And T., But certainly not from then on. Regarding his
errors in the application of his theories, so right in themselves, R. says, ‘It makes
one feel that an artist can be a [P. 624] philosopher, but not a philosopher an artist.’
“ [1073W-{2/15/81} CD Vol. II, p. 623-624]


[P. 635] {FEUER} “Yesterday R. talked about the symbolism in his works, saying
that there is nothing of that kind in Shakespeare, for it lies in the nature of music;
the fact that Calderon made use of symbols is a bad thing, for it brings him nearer
to Opera.” [1077W-{3/3/81}CD Vol. II, p. 635]

[P. 643] {FEUER} “And he pictures to himself the birth of the universe, some central sun which begins to revolve, out of desire, no, out of fear, and how this agitation born of fear was everywhere, and everything a matter of indifference until one gave things a moral significance.” [1080W-{3/20/81}CD Vol. II, p. 643]


[P. 678] {anti-FEUER/NIET} “Over coffee our conversation turns to the saints, and R. gets heated about the idea, so common nowadays, that they are virtuous in the hope, as it were, of future profit.” [1084W-{6/18/81} CD Vol. II, p. 678]
[P. 697] “I play excerpts from Goetterdaemmerung, arranged for piano duet, with Loldi [Wagner’s daughter by Cosima, Isolde]. R. says he is pleased with the work. Unfortunately in this edition there are a lot of markings such as ‘wanderlust motive,’ ‘disaster motive,’ etc. R. says, ‘And perhaps people will think all this nonsense is done at my request!’ “ [1094W-{8/1/81}CD Vol. II, p. 697]



[P. 200] {FEUER} “Not the light which illumines the world from without is God, but the light which we cast upon it from within us: i.e., perception through sympathy.” [1099W-{10/23/81} BB, p. 200]


[P. 201] {FEUER} “Hamlet – ‘Hamlet’ – we, as perceiving and not-able.” [1100W-{10/23/81} BB, p. 201]


[P. 202] {FEUER} “If Christ for us is in the end even still merely a most noble poetic fiction, then it is at the same time more realizable than any other poetic ideal, - in the daily communion with wine and bread.“ [1102W-{10/23/81} BB, p. 202]


[P. 202] {FEUER} “In the mingling of races the blood of the nobler males is ruined by the baser feminine element: the masculine element suffers, character founders, whilst the women gain as much as to take the men’s place. (Renaissance). The feminine thus remains owing deliverance: here art – as there in religion: the immaculate Virgin gives birth to the Saviour.” [1103W-{10/23/81} BB, p. 202]


[P. 747] “Then he comes to the subject of the firmament, how curious our understanding of its nature. ‘Though indeed,’ he adds, ‘even when the law is discovered, it still has to be applied,’ and suddenly, ‘What a stiff beggar a human being is, when he can think of nothing better than straight lines to get at the secrets of Nature, whereas Nature itself has none, until the artist comes along and takes his wavy lines from nature.’ “ [1104W-{11/14/81} CD Vol. II, p. 747]


If I have friendly and sympathetic dealings with many of these people, it is only because I consider the Jewish race the born enemy of pure humanity and all that is noble in man: there is no doubt that we Germans especially will be destroyed by them, and I may well be the last remaining German who, as an artist, has known how to hold his ground in the face of a Judaism which is now all-powerful.” [1107W-{11/22/81} Letter to King Ludwig II of Bavaria: SLRW, p. 918]


[P. 753] {FEUER} {anti-FEUER/NIET} “Today R. said he was convinced that modern scientific studies were making people completely heartless.” [1108W-{11/24/81}CD Vol. II, p. 753]


[P. 764] {FEUER} {SCHOP} “… when I tell him about an episode in Pisan [P. 765] history (the Battle of Meloria and its consequences), he says what happened there is just as in Nature, the same naïve cruelty, and so it was everywhere up to the moment which he calls Jesus; for a sensitive person, he says, the impulses of Nature are horrible!” [1109W-{12/8/81}CD Vol. II, p. 764-765]


[P. 768] {FEUER} “At supper he again became absorbed in reflections as to whether the sum of existence, which has already developed so nobly in some heads and even in some hearts, might not in fact have an ethical purpose, as has indeed been finely surmised. ‘Or are we really just here to eat grass? It’s possible.’ “ [1110W-{12/12/81} CD Vol. II; P. 768]


[P. 773] “R: ‘Parsifal sees Tristan’ (in Amfortas), and, after another pause, ‘Something has come between them – the blood of Christ.’ “ [1113W-{12/18/81}CD Vol. II, p. 773]

[P. 805] {anti-FEUER/NIET} “ ‘The character of our present society,’ he says, ‘is easily discernible in the fact that it assumes there is no life after death … .’ “ [1118W-{2/9/82}CD Vol. II, p. 805]


[P. 819] {FEUER} {SCHOP} “When we are alone together, he remarks how right Schopenhauer was to say that anyone who could [P. 820] reproduce music in words would solve the secret of the world … .” [1121W-{3/5/82}CD Vol. II; P. 819-820]


[P. 832] {FEUER} “R. talks to me about ‘The Tempest’; during the afternoon he
had already expressed his astonishment and admiration for Prospero’s words as he
breaks his magic staff. ‘He gives up everything, the miracle of knowledge – I have
the feeling that I can understand that to mean the achievements of our modern
world – for music!’ “ [1122W-{3/28/82} CD Vol. II, p. 832]


[P. 204] {FEUER} {SCHOP} “Gobineau: definition of the reasons for the superiority of the white race: trend towards beneficial through recognition of the pernicious in unbridledness of will. To be precise: cautious exploitation of power of violence for enjoyment of possession. (Male). Apparently: correction of … purposelessly formative nature; at same time, however, incomprehension of nature’s true purpose which aims at deliverance from within itself: (Feminine.).” [1126W-{3/21/82 – 4/9/82}BB, p. 204]


[P. 863] {FEUER} “R. says, half in German, half in French, ‘that reminds me of the King of Prussia, who once, in connection with ‘Tr. und Is.’, said Wagner must have been very much in love when he wrote it. Yet anyone familiar with my life well knows how [P. 864] insipid and trivial it was, and it is quite impossible to write a work like that in a state of infatuation. Yet probably it was due to my longing to escape from my wretched existence into a sea of love. It is this kind of unfulfilled longing which inspires a work, not experience.’ “ [1131W-{6/2/82} CD Vol. II, p. 863-864]


[P. 870] {FEUER} {anti-FEUER/NIET} {SCHOP} “ ‘But music is finished,’ he ex-
claims sorrowfully, ‘and I don’t know whether my dramatic explosions can
postpone the end. It has lasted only a very short time. Yet these things have nothing
to do with time and space.’ He recalls how in times of deepest trouble the German
people discovered this refuge, this other world.” [1133W-{6/11/82} CD Vol. II, p. 870]


[P. 910] {FEUER} “When there is mention on the train of the Wagnerites’ preference for ‘T. und I.’ even over ‘Parsifal,’ R. says: “Oh, what do they know? One might say that Kundry already experienced Isolde’s Liebestod a hundred times in her various reincarnations.’ “ [1135W-{9/14/82} CD Vol. II, p. 910]



[P. 312] {FEUER} {anti-FEUER/NIET} “Thus even the influence of our
surrounding optic and acoustic atmosphere bore our souls away from the wonted
world; and the consciousness of this was evident in our dread at the thought of
going back into that world. Yes, ‘Parsifal’ itself had owed its origin and evolution
to escape therefrom! Who can look, his lifetime long, with open eyes and unpent
heart upon this world of robbery and murder organised and legalised by lying,
deceit and hypocrisy, without being forced to flee from it at times in shuddering
disgust? Wither turns his gaze? Too often to the pit of death. But him whose calling
and his fate have fenced from that, to him the truest likeness of the world itself
may well appear the herald of redemption sent us by its inmost soul. To be able to
forget the actual world of fraud in this true-dream image, will seem to him the
guerdon of the sorrowful sincerity with which he recognised its
wretchedness.” [1141W-{11/82} ‘Parsifal’ at Bayreuth, 1882: PW Vol. VI, p. 312]


[P. 986] {FEUER} “ … ‘It took Nature a very long time to produce passion; this is what can lead one to the heights; music is its transfiguration, is, alone among all the arts, directly connected with it.’ “ [1143W-{1/5/83} CD Vol. II, p. 986]


[P. 337] {FEUER} “This question of Polygamy versus Monogamy thus brings us to the contact of the purely-human with the ever-natural. Superior minds have called Polygamy the more natural state, and the monogamic union a perpetual defiance of Nature. Undoubtedly, polygamous tribes stand nearer to the state of Nature, and, provided no disturbing mixtures intervene, thereby preserve their purity of type with the same success as Nature keeps her breeds of beasts unchanged. Only, a remarkable individuality the polygamous can not beget, save under the influence of the ideal canon of Monogamy; a force which sometimes exerts its power, through passionate affection and love’s loyalty, in the very harems of the Orientals. It is here that the Woman herself is raised above the natural law of sex (das natuerliche Gattungsgesetz), to which, in the belief of even the wisest lawgivers, she remained so bound that the Buddha himself thought needful to exclude her from the possibility of saint-hood. It is a beautiful feature of the legend, that shows the Perfect Overcomer prompted to admit the Woman.

[Wagner’s marginal notes:] Ideality of the Man – Naturality of the Woman – (Buddha) – now – degeneration of the man – etc.” [1150W-{2/11/83}The Human Womanly – (fragment) (PW Vol. VI; P. 337]
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