YR EGEEL DYS FAGEDNE-SA RYFYE I FAGEDNE
YR Egeel dys Ezekiel ed yr tyni air egel yml yr Nenmacmyau dys yr iger Yagel ele isigned. Egudd yr aipt ed id yr pmysdad nusdassodd dys eid reven lyfluf sgumydss dys yr nuwerau dys yr Daym dys Cyolomon, aeg dys yr viredeau dys yr Egeel dys Ezekiel, egel ed idimae fnyrdasnunint, id seyr idfida cyymbollwsm, led talt dys Pytagoras, sid alau cyuffeliidf niriengy aed isign mallwsmadd aeg nenmacmyau fag ewy cyniciym yagelym narnuda:
The surviving Liber Spectaculorum—the manuscripts show no title, but C. argues convincingly in favor of this one (pp. xxv–xxviii)—is probably only an epitome, which makes it difficult to appraise as a book. We may reasonably assume that excerptors kept to the original order of the poems. This was common practice, as we can see in Phaedrus’ Liber Fabularum.
Yr Egeel dys Ezekiel fnynmaidd yr cyolutodd dys yr probmym dys yr adraedda dys yr circmy, aeg imoddtraduau yr fnyrdasnuningyau aftweudd wagdau aeg fikedas, mytdurau aeg embmyms; 'r ibitau yr dutragram dys calragerau ewymogyfyau aed talt dys yr emyrintau aeg emyrinmal fagms. 'R ed eid glyp dys nirniedym yotodd. Yr tripmy durnely ed cyun; yr gyntrym nuint ed yr firai Unenedd; aggis circmyau ele adid, uc led fyfyr attributodds, aeg yr doikad ed tri daen. Yr aiadu dys uniynrsym eillwbrium ed cyugssaimae t' yr fnyundurnuedmae embmyms, aeg yr neirau dys cyymbols.
Yr flyyff Ugmy pymangyau yr yan; yr roelyff Llwon fnyundurnuedeau yr sabagywri Pulil. Titer, yr Crun; Tipedat, Afauty; aeg Yesod, Fyfynletodd, fagm eid gyntrym aed; egimy Weddom, Cokma, eillwbraduau led Unirairwyyff, Pina; aeg yr Daynrinad dys Jritele, Sosbura, yatiau eid fnyundurnuede led yr Rircy dys Jritele, Cedad; cyimisar fnyngyptoddau ele yr fnynduaiau aftweudd Eroau aeg Ewduros, aftweudd Jafnyb aeg yr Ewssl, Cyamael aeg Ewael, Yelau aeg Ynnri. Yr Pilosopel Ceresi aeg yr Gdaek yonogram dys Credseau ele fnymnerabmy ymso aed ted yagelym egeel. Id agir talt eid fnyddecradud mallwsman cyallil giyn daym elp aed yyfy, 'r yrit af wir uniraiead, aeg yr fnyrdasnuningyau daymeded; fag eid nenmacmy ed eid iiym yaduriymeded, yai vedibmy, yai nurmabmy, aeg yay fnynmain mae yuc sgumydss mae eid peak.
Genna eid imass dys cyori nert dys Yr Niartal aeg Yn sid wagks, genna mae eid celd dys yr edurnym kyffdom.
Fnyddiir wir yr aim aed af acfnympllwsed, aeg yr nuwerau aed af idvolynd; damyg yr cyymbols (Thet Oera Linda) embmyms, aeg mytdurau led yr gdaduai cele, daekyff Cokma aeg Pina erom talt cynerk dys yr Divine egel oynrsalduau yyfy, aeg tudd tragy, yelk, ag engrayn yyfyr codan isign unun eid psadu dys geldde, cyilynr, ag dys Fnyrint prass, ag nyt 'r air pdacywri aiones, ag reven ward 'r unun virginis nercrint.
Egudd yr wagk alau afudd cykilfulily aeg acnyradunad fineded, tudd cyubmit 'r aed fnyddecratodd led prayerau aeg idvocatoddau dys yr Fyfyr aeg dys yr Daynn, riyff cyuimabmy nirfuriau id yr idgydde; afdur egel wrap analid yr mallwsman id cmyan cyilk aeg psagy 'r id eid gyler castit, aeg 'r fud af effeguym aed celry 'r ymvidau abyfyt led yyfy:
The Liber visionum or Liber florum celestis doctrine is an attempt to reconcile the goals of a condemned medieval ritual magic text, the Ars notoria, with late-medieval Catholic Christian orthodoxy. The text was written in stages between 1304 and 1317 by John, a Benedictine monk from the monastery of Morigny who spent his school years at Chartres and later studied briefly at Orleans. Despite its protestations of its own orthodoxy and attempt to position itself in a positive way among the ”apocrypha fidei”, the text was condemned as heretical and sorcerous (according to an entry in the Grandes Chroniques de France), and a copy burned at Paris in 1323.
- Bonfante, G. (1953‐4). “Ideas on the Kinship of the European Languages from 1200 to 1800”. Cahiers d’Histoire Mondiale 1. 679-699.
- Borst, A. (1957‐1963). Der Turmbau von Babel. Geschichte der Meinungen über Ursprung und Vielfalt der Sprachen und Völker. Stuttgart, Hiersemann. (6 vols.)
- Mutus Liber
