Doctrina Christiana / The first book printed in the Philippines, Manila, 1593.
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62 González de Mendoza, op.cit., pp. 103–5.
63 Diego Ordoñez Vivar came to the Philippines in 1570, filled various ministries there, and according to Agustin Maria de Castro was in Japan in 1597, where he witnessed the martyrdom of the Franciscans; he died in 1603, Pérez, p. 10. Juan de Medina, p. 74, says, “Father Diego de Ordoñez learned this language [Tagalog] very quickly.” Alonso Alvatado had been on the unsuccessful 1542 expedition of Villalobos, and returned to the Philippines in 1571. Pérez, p. 11, records that he became familiar with the Tagalog language, was the first prior of Tondo, ministered to the Chinese there, and was the first Spaniard to learn the Mandarin dialect. He was elected provincial in 1575, and died at Manila the following year. Jéronimo Marín came to the islands with Alvarado, acquired skill in the Visayan, Tagalog and Chinese languages, accompanied Rada on his first expedition to China, was in Tondo in 1578, and later returned to Spain to recruit new missionaries for the province, dying in Mexico in 1606, Pérez, pp. 11–12.
64 Cano, p. 12. Santiago Vela, I, p. 85, expresses the opinion that Cano’s statement was an overenthusiasm, and is not valid.
65 Retana, col. 9.
66 Juan de Medina, p. 156.
67 Santiago Vela, I, p. 85, where he cites the first book of the Gobierno of the Augustinian province.
68 Santiago Vela, I, pp. 84–6 treats of the whole question in detail.
69 A Doctrina in Tagalog, attributed to Alburquerque by Agustin Maria de Castro in his unpublished Osario, is said by Santiago Vela, I, p. 85, to have been arranged and perfected by Quiñones, and was probably that presented by him to the Synod of 1582, if indeed he did present such a work then. For an account of the MS. Osario, see Schilling, p. 205n.
70 Pérez, p. 20n, quotes Vicente Barrantes, El teatro tagalo, Madrid, 1890, p. 170, as saying that “according to the Augustinian writers” Alburquerque compiled an Arte de la Lengua Tagala between 1570 and 1580, the manuscript of which disappeared when the English sacked Manila in 1762. It may be that Barrantes referred to Cano or possibly Castro, but it must be emphasized that no contemporary historian, as far as has been discovered up to this time, has made such a statement.
71 Quiñones came to the Philippines in 1577 and spent his time in missions in and about Manila. He was named prior of Manila in 1586, and provincial vicar in 1587 in which year he died, Pérez, p. 19, and Santiago Vela, VI, pp. 433–4.
72 Again Castro, as cited by Santiago Vela, VI, p. 435, is the only authority for this, although San Agustin, p. 391, lists Quiñones’ name among those present at the Synod.
73 San Agustin, p. 381. It should be noted that this statement is in direct contradiction to those we shall cite later in connection with the controversy between the Augustinians and Dominicans over the Chinese ministry. The convent at Tondo had been founded in 1571, so San Agustin here must refer specifically to the Chinese mission.
74 Pérez, p. 22.
75 Pérez, p. 29.
76 Huerta, pp. 443 & 500–01. In 1580, under the influence of Plasencia, Talavera took the habit of the Franciscan order and preached throughout the Philippines until his death in 1616. Huerta lists six works in Tagalog by him, all of them devotionary tracts, the last of which he notes was printed at Manila in 1617, and is listed by Medina, no. 20, pp. 14–5. His works are also recorded by Leon Pinelo, op.cit., 1737–38, II, f. 919r.
77 Santa Inés (written originally in 1676), p. 211. Virtually the same information is given by San Antonio, I, pp. 532–3 & 563.
78 Juan de la Concepcion, Historia general de Philipinas, Manila, 1788–92, II, pp. 45–6. Schilling, p. 203n, maintains that the early writers were mistaken in believing that the Synod was held in 1581. On October 16, 1581 the Bishop called a meeting of ten priests at the Convent of Tondo to discuss the execution of the decree about slaves, Torres, II, pp. cxliv–v. No laymen were present and no other topic was discussed. The decisions of this meeting were sent in a letter from Salazar to the King, dated from Tondo, October 17, 1581, translated in B. & R. , XXXIV, pp. 325–31, from the original MS. in the A. of I. (68–1–42), Torres, II, no. 2686, p. 95. The following year a real Synod was held, this time including lay government officials as well as priests, at which was discussed a variety of subjects. Robert Streit, Bibliotheca Missionum, Aachen, 1928, IV, pp. 327–31, cites a MS. account of it by the Jesuit father Sanchez who was present; and Valentín Marín, Ensayo de una Síntesis de los trabajos realizados por las Corporaciones Religiosas Españoles de Filipinas, Manila, 1901, I, pp. 192 et seqq. , cites another MS., then in the Archives of the Archiepiscopal Palace of Manila, Memoria de una junta que se hizo a manera de concilio el año de 1582, para dar asiento a las cosas tocantes al aumento de la fe, y justificacíon de las conquistas hechas y que adelante se hicieron por los espanoles, from which he quotes extensively. With reference to the Synod see further Lorenzo Pérez, Origen de las Misiones Franciscanas en el extremo oriente, in Archivo Ibero-Americano, 1915, III, pp. 386–400.
79 Santa Inés, p. 212. Again similar accounts are to be found in San Antonio, I, pp. 563–6, in far more detail and phrased in even more laudatory terms, and the fullest early biography of Plasencia is given by San Antonio, II, pp. 512–79. Modern surveys appear in Marín, op.cit., II, pp. 573–82, and Lorenzo Pérez, op.cit., pp. 378 et seqq.
80 Chirino, Primera parte, quoted by Retana, col. 24, implied that Quiñones and Plasencia wrote at about the same time: “The first who wrote in these languages were, in Visayan, P. Fr. Martin de Rada, and in Tagalog, Fr. Juan de Quiñones, both of the Order of St. Augustine, and at the same time Fr. Juan de Oliver and Fr. Juan de Plasencia of the Order of St. Francis, of whom the latter began first, but the former [wrote] many more things and very useful ones.” However, San Antonio, I, p. 532, wrote perhaps with bias in favor of his own order, “Although the Augustinian fathers had come earlier and did not lack priests fluent in the idiom, the language had not yet been reduced to a grammar, so that it could be learned by common grammatical rules, nor was there a general vocabulary of speech; except that each one had his own notes, to make himself understood, and everything was unsystematized.”
81 Entrada de la seraphica Religion de nuestro P.S.Francisco en las Islas Philipinas, MS. of 1649, first published in Retana, Archivo, I, no. III, translated in B. & R. , XXXV, p. 311.
82 Medina, p. 15, quoting from Martínez whom we are unable to trace.
83 Huerta, pp. 492–3. Oliver died in 1599. San Antonio, II, p. 531, says that Plasencia was the first to write a catechism (called in Tagalog “Tocsohan”), and Oliver was the first to translate the explanation of the Doctrina. Oliver’s works are noted by León Pinelo, op.cit., 1737–38, II, col. 730, and Barrantes, op.cit., p. 187.
84 Sebastian de Totanes, Arte de la Lengua Tagala, Manila, 1850, p. v, (first edition printed in 1745) says of Oliver that “up to the present day our province reveres him as the first master of this idiom.”
85 See note 42.
86 Huerta, p. 517. Nothing is known of Diego de la Asuncion except that he wrote five works in Tagalog including an Arte and Diccionario. Huerta was unable to find any record of him in the mission lists, the capitularies or the death records, but that he was in the Philippines before 1649 we can be sure of from the notice of him in the manuscript of that date.
87 Huerta, p. 495. Montes y Escamilla came to the islands in 1583 and remained there until his death in 1610. Five works in Tagalog are attributed to him, an Arte, Diccionario, Confesionario, Devocional tagalog, and a Guia de Pecadores. The Devocional is listed by Medina, no. 16, p. 12.
88 Pablo Rojo, Fr.Juan de Plasencia, Escritor, Appendix 3 of Santa Inés, II, p. 590. An early reference by Fernández, Historia Eclesiastica, p. 300, speaking of the Franciscan missionary successes among the natives, says, “They learned the Doctrina Christiana which the priests translated into Tagalog.”
89 Rojo, in Santa Inés, II, pp. 590–1, says that the Doctrina then being used among the Tagalogs was the same as that written by Plasencia except for modernization in accordance with the changes which had taken place in the language since his time.
90 Medina, no. 15, p. 11.
91 Chirino, p. 14.
92 Colin, II, p. 325.
93 Chirino, p. 27.
94 Chirino, chaps. XV–XVII, pp. 34–41.
95 On May 13, 1579, Philip II wrote to the Governor of the Philippines, “Fray Domingo de Salazar, of the Dominican order, and bishop of the said islands, has reported to us that he is going to reside in these islands; and that he will take with him religious of his order to found monasteries, and to take charge of the conversion and instruction of the natives,” B. & R. , IV, p. 141, translated from the original MS. in the Archivo-Historico Nacional, Cedulario indico, t. 31, f. 132V, no. 135. Twelve of the twenty who set out from Europe with Salazar died before reaching Mexico, and the others were so sick that all but one remained there, so when Salazar landed at Manila in March 1581 he was accompanied by twenty Augustinians, eight Franciscans, and only one Dominican, Christoval de Salvatierra.
96 For these and other general facts I have used Aduarte and Remesal where they are supported by the other historians, Juan de la Concepcion, San Antonio, San Agustin, Juan de Medina and Santa Inés. It should be noted that Remesal acknowledged as his source for much of the material on the Philippines the unpublished MS. history of the Franciscan, Francisco de Montilla. The fifteen Dominicans were Juan de Castro, Alonso Ximenez, Miguel de Benavides, Pedro Bolaños, Bernardo Navarro, Diego de Soria, Juan de Castro the younger, Marcos Soria de San Antonio, Juan de San Pedro Martyr (or Maldonado), Juan Ormaza de Santo Tomás, Pedro de Soto, Juan de la Cruz, Gregorio de Ochoa, Domingo de Nieva, and Pedro Rodriguez.
97 By a bull of October 20, 1582 Pope Gregory XIII confirmed the appointment already obtained from Pablo Constable de Ferrara, General of the Dominican Order, making Juan Chrisóstomo vicar-general of the Philippine Islands and China, and giving him authority to establish a province there, B. & R. , V, pp. 199—200, translated from Hernaez, Coleccion de bulas, Brussels, 1879, I, p. 527, where it is printed from the original MS. in the Vatican, Bular. Dom. , t. 15, p. 412.
98 In 1580 the Dominicans of Mexico had begun plans for the establishment of a province in the Orient, and sent Juan Chrisóstomo to Europe to obtain the necessary permission from lay and ecclesiastical authorities. The Jesuit Alonso Sanchez, who had been sent to Spain to explain the situation in the Philippines, was at court, and told the King and Council of the Indies—quite subverting his mission—that there was no need for more priests and particularly no need for a new order there. Chrisóstomo was discouraged, but the scheme was revivified by Juan de Castro who finally secured a letter from Philip II on September 20, 1585 endorsing the plan. Twenty-two volunteers sailed from Spain on July 17, 1586. In Mexico the Dominicans again found Sanchez propagandizing against the mission and also encountered the efforts of the Viceroy to persuade the friars to remain there. Notwithstanding, twenty friars subscribed to a set of ordinances at the Convent of Santo Domingo in Mexico on December 17, 1586. Of the twenty, fifteen went to the Philippines, three went directly to China, and Juan Chrisóstomo, who was ill and weak, and Juan Cobo, who had business there, stayed behind in Mexico.
99 Aduarte, I, p. 9.
100 Aduarte, I, p. 70.
101 Juan Cobo had stayed behind in Mexico on business, and during his stay had been so moved by the scandals of the government there that he preached publicly against them, as a result of which he was banished by the Viceroy. He brought with him from Mexico a fellow-reformer and exile, Luis Gandullo, and four other recruits for the Philippine mission.
102 These are printed in the Ordinationes of 1604, see note 127, and by Remesal, pp. 677—8, who says that “these ordinances were printed in as fine characters and as correctly as if in Rome or Lyon, by Francisco de Vera, a Chinese Christian, in the town of Binondo in the year 1604 through the diligence of Fr. Miguel Martin.”
103 Sangley, a term used by the natives to designate Chinese, was derived from the Cantonese hiang (or xiang) and ley meaning a “travelling merchant.” It was adopted by the Spaniards and in most instances used interchangeably with Chinese. If any distinction existed it was that a Sangley was a permanent resident of the Philippines—quite contrary to the derivation of the word—or a Chinese of partially native blood. See San Agustin, p. 253.
104 Particularly the Memorial to the Council of the Indies sent with Sanchez, April 20, 1586, translated in B. & R. , VI, pp. 167–8, from the original MS. in the A. of I. (1–1–2/24), Torres, II, no. 3289, p. 159.
105 B. & R. , VII, pp. 130–1, translated from the original MS. in the A. of I. (67–6–18), Torres, III, no. 3556, pp. 15–6. See the statement of San Agustin quoted on p. 22, which gives the irreconciled Augustinian view. Most of the contemporary witnesses, however, seem to agree with the Dominicans.
106 B. & R. , VII, pp. 220–3, translated from Retana, Archivo, III, pp. 47–80, and there printed from the original MS. in the A. of I. (68–1–32), Torres, III, no. 3698, p. 32.
107 Remesal, pp. 681–2.
108 B. & R. , VII, pp. 223–5, as in note 106.
109 Martínez-Vigil, op.cit., p. 246, lists as written by Benavides a Vocabularium sinense facillimum, and Vinaza, p. 17, cites his entry.
110 Schilling, p. 210, says that in his letter Cobo himself recorded that “Benavides wrote the first Chinese catechism in the Philippines.” He does not however differentiate between writing in Chinese characters and writing transliterated Chinese, and moreover “hizo doctrina” may only mean that he taught the doctrine, not necessarily that he wrote one.
111 B. & R. , VII, p. 238, as in note 106.
112 Aduarte, I, p. 140.
113 Aduarte, I, p. 140, says, before the previously quoted passage, that Cobo “put the Doctrina Christiana in the Chinese language,” and Viñaza, pp. 17–23, lists seven books by him, including the famous translation of the Chinese classic, Beng-Sim-Po-Cam, the original MS. of which, with an introductory epistle by Benavides, dated from Madrid, December 23, 1595, is in the Biblioteca Nacional at Madrid; an Arte de las letras chinas; Vocabulario chino; Catecismo o doctrina christiana en chino; (cited from León Pinelo, op.cit., 1737–38, I, col. 142); Tratado de astronomia en chino; Linguae sinica ad certam revocata methodum (called by Martinez-Vigil, op.cit., p. 263, “the first works or work on the Chinese language”); and Sententiae plures, excerpted from various Chinese books. See also Beristain, op.cit., I, p. 316, and Quétif and Echard, op.cit., II, pp. 306–7.
114 Aduarte, I, p. 122.
115 Fernandez, Historia Eclesiastica, p. 304, “In the Chinese language and letters, P. Fr. Domingo de Nieva, of San Pablo of Valladolid, printed a memorial of the Christian life; and P. Fray Tomas Mayor, of the province of Aragon, from the Convent and College of Orihuela, the Symbol of Faith.” In his Historia de los Insignes Milagros, f. 217, Fernández states that both these works were printed at Bataan. Since Mayor did not arrive in the islands until 1602 his work is not pertinent to the present discussion. Mayor’s book was seen but inadequately described by Jose Rodriguez, Biblioteca Valentina, 1747, p. 406, from a copy then in the Library of the Dominican Convent at Valencia, but now lost. Medina records it under the year 1607, no. 6, p. 6. See also León Pinelo, op.cit., 1737—38, II, f. 919r, and Antonio, op.cit., I, p. 330.
116 Aduarte, I, p. 342.
117 Medina, nos. 399–402, pp. 261–2.
118 Aduarte, I, pp. 255–8. San Pedro Martyr moved back and forth a good deal. The first year in the Philippines he was with Benavides at Baybay; the second year he was in Pangasinan. In 1590 he was ordered to the Chinese mission in Cobo’s place by Castro before he left for China. When Castro got back and Cobo could resume his old station, San Pedro Martyr went to the vicariate of Bataan “the language of which he learned very well,” and when Cobo left for Japan in 1592, San Pedro Martyr went back to San Gabriel.
119 Aduarte, I, p. 323.
120 Remesal, p. 683.
121 See Hermann Hülle, Über den alten chinesischen Typendruck und seine Entzvicklung in den Ländern des Fernen Ostens, N. P. , 1923; Thomas Francis Carter, The Invention of Printing in China and its Spread Westward, New York, 1925; and Cyrus H. Peake, The origin and development of printing in China in the light of recent research, in the Gutenberg-Jahrbuch 1935, X, pp. 9–17.
122 B. & R. , VII, pp. 226, as in note 106.
123 Aduarte, II, pp. 15–18.
124 Medina, p. xix, supposed that the Doctrina was printed in the Hospital of San Gabriel in Minondoc, but Aduarte, I, p. 107, says that when the village of Baybay became overcrowded, it became necessary to spread the Chinese Christian settlement to a new site directly across the river, where land was given them by Don Luis Pérez Dasmariñas, the son and successor of Gómez Pérez Dasmariñas, and there a second church of San Gabriel was built. According to an inscription on a painting of Don Luis, exhibited at the St. Louis Fair of 1904 and illustrated in B. & R. , XXX, p. 228, he bought the land from Don Antonio Velada on March 28, 1594, so that San Gabriel of Minondoc could not have been the place where the 1593 volumes were printed. Marin, op.cit., II, p. 617, says that San Gabriel was moved several years after its foundation to Binondo at the request of the city, and was rebuilt twice. It is apparent that San Gabriel in the Parian was abandoned after the church in Binondo was built.
125 Juan de Vera was probably a comparatively common name at this time, because upon baptism the natives and Chinese assumed any Spanish name they pleased, and since Santiago de Vera was governor from 1584 to 1590, his last name would have been very popular. Aduarte, I, p. 86, mentions an Indian chief, Don Juan de Vera, who helped the Dominicans in Pangasinan, and Retana, col. 23, quotes from a document sent by the Audiencia of the Philippines to the King, August 11, 1620, the appointments as official interpreters of one Juan de Vera on June 15, 1598, and the same or another Juan de Vera on October 9, 1613.
126 Aduarte, I, p. 108.
127 The title-page of this unique book is as follows: [row of type ornaments] / Ordinationes Generales / prouinciæ Sanctissimi Rosarij / [type ornament] Philippinarum. [type ornament] / Factæ per admodum Reuerendum patrem fratrem / Ioānem de Castro, primum vicarium generalem e- / iusdem prouintiæ. De consilio, & vnanimi con / sensu omnium frattū, qui primit9 in pro / uintiam illam se contulerunt, euan / gelizandi gratia. / Sunt que semper vsque in hodiernum diem in om- / nibus eiusdem prouintiæ capitulis infalibiliter / acceptatæ, inuiolabiliter ab omnibus / fratribus obseruandæ. / Binondoc, per Ioannem de Vera chinā / Christianum. Cum licentia. 1604. / [row of type ornaments]. The volume, an octavo bound in maroon levant morocco by Sangorski and Sutcliffe, consists of eight leaves, as follows: title-page as above, on the verso the permission signed at Manila, June 24, 1604, by Fr. Miguel Martin de San Jacinto, prior provincial of the Dominican Province of the Philippines; the text of the ordinances in Latin on eleven pages, with the device of the Dominican order on the verso of the last page; blank.
128 See note 102.
129 Medina, Adiciones y Ampliacixones, p. [5].
130 Retana, cols. 77–8, where he gives as his source Hilario Ocio, Reseña biográfica de los religiosos de la provincia del Santisimo Rosario de Filipinas, Manila, 1891, I, p. 63. Ocio did not cite Remesal as his source, but the information, including the printer’s name as Francisco de Vera, is the same.
131 Both title-pages are reproduced in Francisco Vindel, Manual Gráphico-Descriptivo del Bibliófilo Hispano-Americano, Madrid, 1930—34, IX, p. 22, and VII, p. 181 respectively.
The most frequently cited authorities will be referred to as follows:
ADUARTE—Diego Aduarte, Historia de la Provincia del Sancto Rosario de la Orden de Predicadores en Philippinas, Iapon, y China, Manila, 1640.
B. & R. —Emma Helen Blair and James Alexander Robertson, The Philippine Islands 1493–1898, Cleveland, 1903–09.
CANO—Gaspar Cano, Catalogo de los Religiosos de N.P.S.Agustin de la Provincia del Smo.Nombre de Jesus de Filipinas, Manila, 1864.
CHIRINO—Pedro Chirino, Relacion de las Islas Filipinas, Rome, 1604.
COLÍN—Francisco Colín, Labor Evangélica, Ministerios Apostólicos de los Obreros de la Compañia de Jesus, Fundacion, y Progressos de su Provincia en las Islas Filipinas (ed. Pablo Pastells), Barcelona, 1900–02.
HUERTA—Felix de Huerta, Estado Geográfico, Topográfico, Estadístico, Histórico-Religioso, de la Santa y Apostólica Provincia de S.Gregorio Magno ...de N.S.P.S.Francisco, en las Islas Filipinas, Binondo, 1865.
MEDINA—José Toribio Medina, La Imprenta en Manila desde sus Orígenes hasta 1810, Santiago de Chile, 1896.
MEDINA (Juan de)—Juan de Medina, Historia de los Sucesos de la Orden de N.Gran P.S.Agustin de estas Islas Filipinas, Manila, 1893.
P. & G. —Angel Pérez and Cecilio Güemes, Adiciones y Continuacion de “La Imprenta en Manila” de D.J.T.Medina, Manila, 1904.
PÉREZ—Elviro Jorde Pérez, Catálogo Biobibliográfico de los Religiosos Agustinos de la Provincia del Santísimo Nombre de Jesús de las Islas Filipinas, Manila, 1901.
REMESAL—Antonio de Remesal, Historia de la provincia de S.Vincente de Chyapa y Guatemala de la orden de nro glorioso padre Sancto Domingo, Madrid, 1619.
RETANA—Wenceslao Emilio Retana y Gamboa, La Imprenta en Filipinas Adiciones y Observaciones á La Imprenta en Manila de D.J.T.Medina, Madrid, 1897.
SAN AGUSTIN—Gaspar de San Agustin, Conquistas de las Islas Philipinas, Madrid, 1698.
SAN ANTONIO—Juan Francisco de San Antonio, Chronicas de la Apostolica Provincia de S.Gregorio de Religiosos Descalzos de N.S.P.Francisco en las Islas Philipinas, Manila, 1738–44.
SANTA INÉS—Francisco de Santa Inés, Crónica de la Provincia de San Gregorio Magno de Religiosos descalzos de N.P.San Francisco en islas Filipinas, China, Japón, etc. escrita ...en 1676, Manila, 1892.
SANTIAGO VELA—Gregorio de Santiago Vela, Ensayo de una Biblioteca Ibero-Americana de la Orden de San Agustin, Madrid, 1913–31.
SCHILLING—Dorotheus Schilling, Vorgeschichte des Typendrucks auf den Philippen, Gutenberg-Jahrbuch, 1937, pp. 202–16.
TORRES—Pedro Torres y Lanza, Catálogo de los documentos relativos á las Islas Filipinas existentes en el Archivo de Indias de Seville, Barcelona, 1925–34.
VIÑAZA—Cipriano Muñoz y Manzano, Conde de la Viñaza, Escritos de los Portugueses y Castellanos referentes á las lenguas de China y el Japón, Lisbon, 1892.
This facsimile of the Doctrina Christiana printed at Manila in 1593 was printed by Edward Stern & Company, Inc., Philadelphia, in an edition of twenty-five hundred copies, and published by the Library of Congress, February 1947.The type used on the title page and for headings is Forum, and that in the text Italian Old Style.
Doctrina Christiana, en
lengua española ytagala, cor
regida por los Religiosos de las
ordenes Impressa con licencia, en
S. gabriel. de la orden de. S. Domigo
En Manila. 1593
Tassada endos rreales
Juandecuellaz
A.a.b.c.d.e.f.g.h.ij.l.m.n.o.
p. q. rr. s. s. t. u. v. x. y. z. z.
vocales. a. e. i. o. u.
Ba. be. bi bo bu. Ça çe çi. ço. çu.
Da. de di do du. Fa fe fi fo fu.
Gua gue gui guo gu. Ha he hi.
ho hu. Ja je ji jo ju. La le li.
lo lu. Ma me mi mo mu. Na.
ne ni no nu. Pa pe pi po pu.
Qua que qui quo qu. Ra re.
ri ro ru. Sa se si so su. Ta te ti.
to tu. Ua ue ui uo uu. Xa xe xi.
xo xu. Ya ye yi yo yu. Za ze zi.
zo zu.
Ban ben bin bon bun.Çan çen
çin çon çun. Dan den din don.
dun. Fan fen fin fon fun. Guan
guen guin guon gun. Han hen
hin hon hun. Jan jen jin jon jun.
Lan len lin lon lun. Man mẽ
min mon mun. Nan nen nin non.
nun. Pan pen pin pon pun. Quã
quen quin quon qun. Ran ren
rin ron run. San sen sin son sũ.
Tan ten tin ton tun. Uan uen.
uin uon. uun. Xan xen xin xon
xun. Yan yen yin yon yun. Zan
zen zin zon zun.
Bã bẽ bĩ bõ bũ.Çã çẽ çĩ çõ çũ.
Dã dẽ dĩ dõ dũ. Fã fẽ fĩ fõ fũ.
Guan guen guin guon gun. Hã.
hẽ hĩ hõ hũ. Jã jẽ jĩ jõ jũ. Lã lẽ.
lĩ lõ lũ. Mã mẽ mĩ mõ mũ. Nã.
nẽ nĩ nõ nũ. Pã pẽ pĩ põ pũ. Quã.
quẽ quĩ quõ qũ. Rã rẽ rĩ rõ rũ. Sã.
sẽ sĩ sõ sũ. Xã xẽ xĩ xõ xũ. Yã yẽ.
yĩ yõ yũ. Zã zẽ zĩ zõ zũ.
¶El abc. en lẽgua tagala.
ᜀ ᜂ ᜁ ᜑᜒᜓ ᜉᜒᜓ ᜃᜒᜓ ᜐᜒᜓ ᜎᜒᜓ ᜆᜒᜓ ᜈᜒᜓ ᜊᜒᜓ ᜋᜒᜓ ᜄᜒᜓ ᜇᜒᜓ ᜌᜒᜓ
ᜅᜒᜓ ᜏᜒᜓ᜶
¶El paternoster.
PADRE nuestro que estas en
Los cielos, sanctificado sea el tu
nombre. Venga anos el tu reyno.
hagase tu voluntad, asi en la tierra
como en el cielo. El pan nuestro
de cada dia da noslo oy. Y per
donanos nuestras duedas. asi como
nosotros las perdonamos á
nuestros deudores. Y no nos de
xes caer en la tentacion. Das
libranos de mal. Amen.
Ang ama namin.
Ama namin nasa lang̃it ca
y pasamba mo ang ng̃alã
mo, mouisa amin ang pagcahari
mo. Y pasonor mo ang loob mo.
dito sa lupa parã sa lang̃it, bigyã
mo cami ng̃aion nang amin caca
nin. para nang sa araoarao. at pa
caualin mo ang amin casalanã,
yaing uinaualan bahala namĩ
sa loob ang casalanan nang
nagcasasala sa amin. Houag
mo caming ceuan nang di cami
matalo nang tocso. Datapo
uat ya dia mo cami sa dilan ma
sama. Amen Jesus.
ᜀ ᜋ ᜈ ᜋᜒ᜶ ᜈ ᜐ ᜎ ᜅᜒ ᜃ᜶ ᜁ ᜉ ᜐ ᜊ
ᜋᜓ᜶ ᜀ ᜅ ᜎ ᜋᜓ᜶ ᜋᜓ ᜏᜒ ᜐ ᜀ ᜋᜒ᜶ ᜀ
ᜉᜒ ᜃ ᜑ ᜇᜒ ᜋᜓ᜶ ᜁ ᜉᜒ ᜐᜓ ᜈᜓ ᜋᜓ᜶ ᜀ ᜎᜓ ᜂ ᜋᜓ᜶
ᜇᜒ ᜆᜓ ᜐ ᜎᜓ ᜉ᜶ ᜉ ᜇ ᜐ ᜎ ᜅᜒ᜶ ᜊᜒ ᜌ ᜋᜓ ᜃ ᜋᜒ᜶
ᜅ ᜂ᜶ ᜈ ᜀ ᜋᜒ ᜃ ᜃ ᜈᜒ᜶ ᜉ ᜇ ᜈ ᜐ ᜀ ᜇ ᜀ ᜇ᜶
ᜀ ᜉ ᜃ ᜏ ᜁ ᜋᜓ᜶ ᜀ ᜀ ᜋᜒ ᜃ ᜐ ᜎ ᜈ᜶ ᜌ ᜌ
ᜏᜒ ᜈ ᜏ ᜎ ᜊ ᜑ ᜎ ᜈ ᜋᜒ ᜐ ᜎᜓ ᜂ᜶ ᜀ ᜃ ᜐ ᜎ ᜈ᜶
ᜈ ᜈ ᜃ ᜐ ᜐ ᜎ ᜐ ᜀ ᜋᜒ᜶ ᜑᜓ ᜏ ᜋᜓ ᜃ ᜋᜒ ᜁ ᜏ᜶ ᜈ
ᜇᜒ ᜃ ᜋᜒ ᜋ ᜆ ᜎᜓ ᜈ ᜆᜓ ᜐᜓ᜶ ᜇ ᜆ ᜉᜓ ᜏ᜶ ᜁ ᜀ
ᜌ ᜋᜓ ᜃ ᜋᜒ᜶ ᜐ ᜇᜒ ᜎ ᜋ ᜐ ᜋ᜶ ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
El aue Maria.
Dios te salue Maria. lle
na degracia. El senõr es
contigo. bendita tu, estretodas
las mugeres. Y bendito el fructo.
deus vientre Jesus. Santa Ma
ria uirgen y madre de Dios rue
ga por nosotros peccadores. aora
y en la ora denuestra muerte
amen. Jesus.
Ang aba guinoo Ma
Aba guinoo Maria ma
toua cana, napopono ca
nang graçia. ang pang̃inoon di
os, ce, nasayyo. Bucor cang pinag
pala sa babaying lahat. Pinag
pala naman ang yyong anac si
Jesus. Santa Maria yna nang,
dios, ypanalang̃in mo camima
çasalanan ng̃aion at cun mama
tai cami. Amen Jesus.
ᜀ ᜊ ᜄᜒ ᜈᜓ ᜂ ᜋ ᜇᜒ ᜌ᜶ ᜋ ᜆᜓ ᜏ ᜃ ᜈ᜶ ᜈ ᜉᜓ
ᜉᜓ ᜈᜓ ᜃ ᜈ ᜄ ᜇ ᜐᜒ ᜌ᜶ ᜀ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜇᜒ
ᜌᜓ ᜈ ᜐ ᜁ ᜌᜓ᜶ ᜊᜓ ᜃᜓ ᜃ ᜉᜒ ᜈ ᜉ ᜎ᜶ ᜐ ᜊ ᜊ ᜌᜒ᜶
ᜎ ᜑ᜶ ᜉᜒ ᜈ ᜉ ᜎ ᜈ ᜋ᜶ ᜀ ᜁ ᜌᜓ ᜀ ᜈ ᜐᜒ ᜐᜒ ᜐᜓ᜶
ᜐ ᜆ ᜋ ᜇᜒ ᜌ᜶ ᜁ ᜈ ᜈ ᜇᜒ ᜌᜓ᜶ ᜁ ᜉ ᜈ ᜎ ᜅᜒ ᜋᜓ
ᜃ ᜋᜒ᜶ ᜋ ᜃ ᜐ ᜎ ᜈ᜶ ᜅ ᜂ᜶ ᜀ ᜃᜓ ᜋ ᜋ ᜆ ᜃ ᜋᜒ᜶
ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
El credo en Romãce
Creo en dios padre, todo
poderoso. Criador del çie
lo y dela tierra. Y en Jesuchristo,
su unico hijo senõr nro. Que fue
conçebido del elpiritusancto. Y
Y naçio de la uirgen sancta Ma
ria. Padesçio so el poder depõcio
Pilato. Fue crucificado, muer
to, y sepultado, descendio alos
infiernos, y alterçero dia resuscito,
dentre, los muertos. Subio a los cie
los, y esta asentado ala diestra de
dios padre todo poderoso, dende
uerna ajuzgar alos uiuos y alos
muertos. Creo en el espiritusãto.
y la sancta yglesia catholica, la
comuniõ de los sanctos. La remi
sion de los peccados. La refuree
çion de la carne. La uida perdu
rable, que nunca seacaba. Amẽ.
Ang sumãgpalataia
Sumasangpalataia aco sa di
os ama, macagagaua sa lahat,
mangagaua nang lang̃it at nang lu,
pa. Sumasangpalataia aco naman
cai Jesuchristo yysang anac nang
dios pang̃inoon natin lahat. Nag
catauan tauo siya salang nang es
piritusancto. Ypinanganac ni Sã
cta Maria uirgen totoo. Nasactã
otos ni poncio Pilato. Ypinaco
sa cruz. Namatai, ybinaon, nana
og sa mang̃a infierno, nang ma
ycatlong arao nabuhai na naguli.
naquiat sa lang̃it nalolocloc sa ca
nan nang dios ama, macagagaua
sa lahat. Sa caparito hohocom sa
nabubuhai, at sa nang̃a matai na
tauo. Sumasangpalataia aco na
man sa dios Espiritusancto. At
mei sancta yglesia catholica, at
mei casamahan ang mang̃a sãtos.
At mei ycauauala nang casala
nan. At mabubuhai na maguli
ang na ng̃a matai na tauo. At
mei buhai na di mauala mag pa
rating saan. Amen Jesus.
ᜐᜓ ᜋ ᜐ ᜉ ᜎ ᜆ ᜌ ᜀ ᜀᜃᜓ᜶ ᜐ ᜇᜒ ᜌᜓ ᜀ ᜋ᜶
ᜋ ᜃ ᜄ ᜄ ᜏ ᜐ ᜎ ᜑ᜶ ᜋ ᜄ ᜄ ᜏ ᜈ ᜎ ᜅᜒ᜶
ᜀ ᜈ ᜎᜓ ᜉ᜶ ᜐᜓ ᜋ ᜐ ᜉ ᜎ ᜆ ᜌ ᜀ ᜃᜓ ᜈ ᜋ᜶ ᜃ ᜐᜒ ᜐᜓ᜶
ᜃᜒ ᜇᜒ ᜆᜓ᜶ ᜁ ᜁ ᜐ ᜀ ᜈ ᜈ ᜇᜒ ᜌᜓ᜶ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜈ ᜆᜒ
ᜎ ᜑ᜶ ᜈ ᜃ ᜆ ᜀ ᜆ ᜏᜓ ᜐᜒ ᜌ᜶ ᜎ ᜎ ᜈ ᜁ ᜉᜒ ᜇᜒ ᜆᜓ ᜐ ᜆᜓ᜶
ᜁ ᜉᜒ ᜈ ᜅ ᜈ᜶ ᜈᜒ ᜐ ᜆ ᜋ ᜇᜒ ᜌ᜶ ᜊᜒ ᜐᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜈ ᜐ
ᜆ ᜂ ᜆᜓ ᜈᜒ ᜉᜓ ᜐᜒ ᜌᜓ᜶ ᜉᜒ ᜎ ᜆᜓ᜶ ᜁ ᜉᜒ ᜈ ᜃᜓ ᜐ ᜃᜓ ᜇᜓ᜶
ᜈ ᜋ ᜆ᜶ ᜁ ᜊᜒ ᜈ ᜂ᜶ ᜈ ᜈ ᜂ ᜐ ᜋ ᜅ ᜁ ᜉᜒ ᜈᜓ᜶ ᜈ ᜋ
ᜁ ᜃ ᜎᜓ ᜀ ᜇ᜶ ᜈ ᜊᜓ ᜑ ᜈ ᜈ ᜂ ᜎᜒ᜶ ᜈ ᜌ ᜐ ᜎ ᜅᜒ᜶
ᜈ ᜎᜓ ᜎᜓ ᜎᜓ ᜐ ᜃ ᜈ᜶ ᜈ ᜇᜒ ᜌᜓ ᜀ ᜋ᜶ ᜋ ᜃ ᜄ ᜄ ᜏ ᜐ
ᜎ ᜑ᜶ ᜐ ᜃ ᜉ ᜇᜒ ᜆᜓ᜶ ᜑᜓ ᜑᜓ ᜃᜓ᜶ ᜐ ᜈ ᜊᜓ ᜊᜓ ᜑ᜶ ᜀ ᜐ
ᜈ ᜅ ᜋ ᜆ ᜈ ᜆ ᜏᜓ᜶ ᜐᜓ ᜋ ᜐ ᜉ ᜎ ᜆ ᜌ ᜀ ᜃᜓ ᜈ
ᜋ ᜐ ᜇᜒ ᜌᜓ ᜁ ᜉᜒ ᜇᜒ ᜆᜓ ᜐ ᜆᜓ᜶ ᜀ ᜋ ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ
ᜌ ᜃ ᜆᜓ ᜎᜒ ᜃ᜶ ᜀ ᜋ ᜃ ᜐ ᜋ ᜑ᜶ ᜀ ᜋ ᜅ ᜐ ᜆᜓ᜶
ᜀ ᜋ ᜁ ᜃ ᜏ ᜏ ᜎ᜶ ᜈ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜋ ᜊᜓ ᜊᜓ ᜑ
ᜈ ᜋ ᜂ ᜎᜒ᜶ ᜀ ᜈ ᜅ ᜋ ᜆ ᜈ ᜆ ᜏᜓ᜶ ᜀ ᜋ ᜊᜓ ᜑ
ᜈ ᜇᜒ ᜈ ᜋ ᜏ ᜎ᜶ ᜋ ᜉ ᜇ ᜆᜒ ᜐ ᜀ᜶ ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
La salue Regina
Salue te dios reyna y ma
dre demisericordia, uida
dulçura y esperança nra. Dios
te salue atillamamos los deste
ruados hijos de Gua. Atisuspi
ramos gimiendo yllorando en
aqueste ualle de lagrimas. Ga
pues abogada nuestra, buelue
anostros ellos tus misericor
diosos ojos. Y despues dea.
queste destierro muestra nos aje
sus bendito fruto de tu ueintre. O
clemente. O piadosa. O dulce uir
gen Maria. Ruega por nos sãta
madre de dios quescamos dig
nos de las promisiones de Chris
to Amen.
Ang aba po.
Aba po sancta.Mariang ha
ri yna nang aua. Ycao ang
yquinabubuhai namin, at ang pi
nananaligan. Aba ycao ng̃a ang
tinatauag namin pinapapanao
na tauo anac ni Gua. ycao din
ang ypinagbubuntun hining̃a na
min nang amin pagtang̃is dini sa
lupã baian cahapishapis. Ay
aba pintacasi namin, yling̃o mo
sa amin ang mata mong maauaĩ.
At saca cun matapos yering pag
papanao sa amin. ypaquita mo
sa amin ang yyong anac si Jesus.
Ay Sancta Maria maauain, ma
alam, uirgen naman totoo, yna
nang Dios. Cami ypanalang̃in
mo, nang mapatoloi sa amin
ang pang̃a ng̃aco ni Jesuchristo.
Amen Jesus.
ᜀ ᜊ ᜉᜓ ᜐ ᜆ ᜋ ᜇᜒ ᜌ ᜑ ᜇᜒ᜶ ᜁ ᜈ ᜈ ᜀ ᜏ
ᜁ ᜃ ᜀ ᜁ ᜃᜒ ᜈ ᜊᜓ ᜊᜓ ᜑ ᜈ ᜋᜒ᜶ ᜀ ᜀ ᜉᜒ
ᜈ ᜈ ᜈ ᜎᜒ ᜄ᜶ ᜀ ᜊ ᜁ ᜃ ᜅ᜶ ᜀ ᜆᜒ ᜈ ᜆ ᜏ ᜈ ᜋᜒ᜶ ᜉᜒ
ᜈ ᜉ ᜉ ᜈ ᜈ ᜆ ᜏᜓ᜶ ᜀ ᜈ ᜈᜒ ᜁ ᜊ᜶ ᜁ ᜃ ᜇᜒ᜶ ᜀ ᜁ ᜉᜒ
ᜈ ᜊᜓ ᜊᜓ ᜆᜓ ᜑᜒ ᜈᜒ ᜅ ᜈ ᜋᜒ᜶ ᜈ ᜀ ᜋᜒ ᜉ ᜆ ᜅᜒ᜶ ᜇᜒ ᜈᜒ
ᜐ ᜎᜓ ᜉ᜶ ᜊ ᜌ ᜃ ᜑ ᜉᜒ ᜑ ᜉᜒ᜶ ᜀ ᜀ ᜊ᜶ ᜉᜒ ᜆ ᜃ
ᜐᜒ ᜈ ᜋᜒ᜶ ᜁ ᜎᜒ ᜅᜓ ᜋᜓ ᜐ ᜀ ᜋᜒ᜶ ᜀ ᜋ ᜆ ᜋᜓ ᜋ ᜀ ᜏ
ᜁ᜶ ᜐ ᜃ ᜃᜓ ᜋ ᜆ ᜉᜓ᜶ ᜌ ᜇᜒ ᜉ ᜉ ᜉ ᜈ ᜐ ᜀ ᜋᜒ᜶
ᜁ ᜉ ᜃᜒ ᜆ ᜋᜓ ᜐ ᜀ ᜋᜒ᜶ ᜀ ᜁ ᜌᜓ ᜀ ᜈ ᜐᜒ ᜐᜒ ᜐᜓ᜶ ᜐ ᜆ
ᜋ ᜇᜒ ᜌ᜶ ᜋ ᜀ ᜏ ᜁ᜶ ᜋ ᜀ ᜎ᜶ ᜊᜒ ᜐᜒ ᜈ ᜋ ᜆᜓ ᜆᜓ ᜂ᜶
ᜁ ᜈ ᜈ ᜇᜒ ᜌᜓ᜶ ᜃ ᜋᜒ ᜁ ᜉ ᜈ ᜎ ᜅᜒ ᜋᜓ᜶ ᜈ ᜋ ᜉ
ᜆᜓ ᜎᜓ ᜐ ᜀ ᜋᜒ᜶ ᜀ ᜉ ᜅ ᜅ ᜃᜓ᜶ ᜈᜒ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶
ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
Los Articulos dela fee,
son catorze. Los siete pertenesçẽ
ata diuinidad, ylos otros siete
a la humanidad denrõ senõr Je
suchristo Dios y hombre uerda
dero. ylos siete que pertenesçen
ala diuinidad son estos.
El primero, creer en un so
lo dios todo poderoso.
El segundo creer que es dios pa
dre. El tercero, creer q̃es dios hi
jo. El quarto, creer que es Dios
Espiritusancto. El quinto, creer
que es criador. El sexto, creer
q̃es satuador. El septimo, creer
que es glorificador.
Los que pertenesçenatasa
ta humanidad. Son estos.
El Primero, creer que nues
tro senõr Jesuchristo, en quãto
hombre fue conçebido del sptri
tu sancto. El segundo, que nasçro
del uientre uirginal de la uirgen
sancta Maria, siendo ella uirgẽ
antes del parto, yenelparto, y des
pues del parto. El terçero, que
rescibio muerte y pasion porsal
uar anosotros peccadores. El quar
to: que desçendio alos infiernos,
ysacolas animas de los sanctos
padres que asta estauan esperan
do su sancto aduenimiento. El
quinto, que resuscito alterçero
dia. El sexto, creer que subio
alos cielos, yseassento ala dies
tra de dios padre todo poderoso.
El septimo, que uerna ajuzgar
alos uinos y alos muertos. Con
uiene asaber, alos buenos paradar
la gloria, porq̃ guardaron susmã
damientos: yalos malos pena
percurable porque nolos guar
daron. Amen:
Ang pono nang sinasangpa
lataianan nang mang̃a chris
tiano labin apat na bagai. Ang
pitong naona ang sabi ang Dios
ang pagcadios niya. Ang pitõg
naholi ang sabi,a, ang atin pang̃i
noon Jesuchristo ang pagcatauo
niya. Ang pitong naona ang sa
bi, ce ang Dios ang pagca dios ni
ya ay yceri.
Ang naona sumangpalataia
sa ysang Dios totoo. Ang ycalua,
sumangpalataia, ycering dios si
yang ama. Ang ycatlo, Sumãpalataia.
ycering dios siyang anac. Ang
ycapat sumangpalataia, ycering
dios siyang spiritusancto. Ang
ycalima, sumangpalataia, ycerĩg
dios siyang mangagaua nang la
hat. Ang ycanim, sumangpala
taia ycering dios siyang naca
uauala nang casalanan. Ang
ycapito sumangpalataia ycering
dios siyang nacalulualhati.
Ang pitong naholi ang
sabi ce ang ating pãgninoon
Jesuchristo ang pagcatauo ni
ya ay yari.
Ang naona sumangpala
taia ang atin pag̃ninoon
Jesuchristo, ypinaglehe ni San
cta Maria lalang nang spiritu
sancto. Ang ycalua sumang
palataia, ang atin pagninoon
Jesuchristo y pinang̃anac ni
sancta maria uirgen totoo, nã
dipa nang̃anac, nang macapa
ng̃anac na uirgen din totoo.
Ang ycatlo sumangpalataia,
ang atin pang̃inoon Jesuchris
to nasactan, ypinaco sa cruz.
namatai sacop nang atin casa
lanan. Ang ycapat sumang
palataia, ang atin pang̃inoon Je
suchristo nanaog sa mang̃a in
fierno, at hinang̃o doon ang ca
loloua nang mang̃a sanctos nag
hihintai nang pagdating niya.
Ang ycalima sumangpalataia
ang atin pang̃inoon Jesuchristo,
nang magycatlong arao nabu
hai nanaguli. Ang ycanim su
mangpalataia ang atin pang̃ino
on Jesuchristo nacyat sa lang̃it
nalolocloc sa canan nang dios
ama macagagaua sa lahat. Ang
ycapito sumangpalataia ang a
tin pang̃inoon Jesuchristo saca
parito hohocom sa nabubuhai at
sa nang̃amatai na tauo. Ang ba
nal na tauo gagantihin niya nãg
caloualhatian nang lang̃it, ang
nacasonor silla nang caniyang
otos. Ang di banal pacasasamin
sa infierno ang di silla sumonor
nang otos niya. Amẽ. Jesus.
ᜀ ᜉᜓ ᜈᜓ ᜈ ᜐᜒ ᜈ ᜐ ᜉ ᜎ ᜆ ᜌ ᜈ᜶ ᜈ
ᜋ ᜅ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜎ ᜊᜒ ᜀ ᜉ ᜈ
ᜊ ᜄ᜶ ᜀ ᜉᜒ ᜆᜓ ᜈ ᜂ ᜈ᜶ ᜀ ᜐ ᜊᜒ ᜁ ᜀ ᜇᜒ ᜌᜓ᜶ ᜀ
ᜉ ᜃ ᜇᜒ ᜌᜓ ᜈᜒ ᜌ᜶ ᜀ ᜉᜒ ᜆᜓ ᜈ ᜑᜓ ᜎᜒ᜶ ᜀ ᜐ ᜊᜒ ᜁ᜶
ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜀ ᜉ ᜃ ᜆ ᜏᜓ ᜈᜒ ᜌ᜶
ᜀ ᜉᜒ ᜆ ᜈ ᜂ ᜈ᜶ ᜀ ᜐ ᜊᜒ ᜀ ᜇᜒ ᜌᜓ᜶ ᜀ ᜉ ᜃ ᜇᜒ ᜌᜓ
ᜈᜒ ᜌ᜶ ᜀ ᜉ ᜇᜒ᜶
ᜀ ᜈ ᜂ ᜈ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ ᜐ ᜁ ᜐ ᜇᜒ
ᜌᜓ ᜆᜓ ᜆᜓ ᜂ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜌ ᜇᜒ ᜇᜒ
ᜌᜓ᜶ ᜐᜒ ᜌ ᜀ ᜋ᜶ ᜀ ᜁ ᜃ ᜎᜓ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶
ᜌ ᜇᜒ ᜇᜒ ᜆᜓ᜶ ᜐᜒ ᜌ ᜀ ᜈ᜶ ᜀ ᜁ ᜃ ᜉ᜶ ᜐᜓ ᜋ ᜉ ᜎ
ᜆ ᜌ᜶ ᜌ ᜇᜒ ᜇᜒ ᜌᜓ᜶ ᜐᜌ ᜁ ᜉᜒ ᜇᜒ ᜆᜓ ᜐ ᜆᜓ ᜀ ᜁ
ᜃ ᜎᜒ ᜋ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜌ ᜇᜒ ᜇᜒ ᜆᜓ᜶ ᜐᜒ ᜌ ᜋ ᜄ
ᜄ ᜏ ᜈ ᜎ ᜑ᜶ ᜀ ᜁ ᜃ ᜈᜒ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜌ ᜇᜒ
ᜇᜒ ᜆᜓ᜶ ᜐᜒ ᜌ ᜈ ᜃ ᜏ ᜏ ᜎ ᜈ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜁ ᜃ ᜉᜒ
ᜆᜓ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜌ ᜇᜒ ᜇᜒ ᜌᜓ᜶ ᜐᜒ ᜌ ᜈ ᜃ ᜎᜓ
ᜎᜓ ᜏ ᜑ ᜆᜒ᜶
ᜀ ᜉᜒ ᜆᜓ ᜈ ᜑᜓ ᜎᜒ᜶ ᜀ ᜐ ᜊᜒ ᜁ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ
ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜀ ᜉ ᜃ ᜆ ᜏ ᜈᜒ ᜌ᜶ ᜀ ᜌ ᜇᜒ᜶
ᜀ ᜈ ᜂ ᜈ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ
ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜁ ᜉᜒ ᜈ ᜎᜒ ᜑᜒ᜶ ᜈᜒ ᜐ ᜆ ᜋ ᜇᜒ
ᜌ᜶ ᜎ ᜎ ᜈ ᜁ ᜉᜒ ᜇᜒ ᜆᜓ ᜐ ᜆᜓ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜐᜓ ᜋ
ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜁ ᜉᜒ
ᜈ ᜅ ᜈ᜶ ᜈᜒ ᜐ ᜆᜓ ᜋ ᜇᜒ ᜌ᜶ ᜊᜒ ᜐᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜈ ᜇᜒ ᜉ
ᜈ ᜅ ᜈ᜶ ᜈ ᜋ ᜃ ᜉ ᜅ ᜈ ᜈ᜶ ᜊᜒ ᜐᜒ ᜇᜒ ᜆᜓ ᜆᜓ ᜂ᜶
ᜀ ᜁ ᜃ ᜎᜓ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ
ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜈ ᜐ ᜆ᜶ ᜁ ᜉᜒ ᜈ ᜃᜓ ᜐ ᜃᜓ ᜇᜓ᜶ ᜐ
ᜃᜓ ᜈ ᜀ ᜆᜒ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜁ ᜃ ᜉ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶
ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜈ ᜈ ᜂ᜶ ᜐ ᜋ ᜅᜓ
ᜁ ᜉᜒ ᜈᜓ᜶ ᜀ ᜑᜒ ᜈ ᜅᜓ ᜇᜓ ᜂ᜶ ᜀ ᜃ ᜎᜓ ᜎᜓ ᜏ ᜈ ᜋ
ᜅ ᜐ ᜆᜓ᜶ ᜈ ᜑᜒ ᜑᜒ ᜆ᜶ ᜈ ᜉ ᜇ ᜆᜒ ᜈᜒ ᜌ᜶ ᜀ ᜁ ᜃ
ᜎᜒ ᜋ᜶ ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ᜶ ᜐᜒ ᜐᜓ
ᜃᜒ ᜆᜓ᜶ ᜈ ᜋ ᜁ ᜃ ᜎᜓ ᜀ ᜇ᜶ ᜈ ᜊᜓ ᜑ ᜈ ᜈ ᜂ ᜎᜒ᜶
ᜀ ᜁ ᜃ ᜈᜒ᜶ ᜐᜓ ᜋ ᜐ ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ
ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜈ ᜌ ᜐ ᜎ ᜅᜒ᜶ ᜈ ᜎᜓ ᜎᜓ ᜎᜓ ᜐ ᜃ
ᜈ᜶ ᜈ ᜇᜒ ᜌᜓ ᜀ ᜋ᜶ ᜋ ᜃ ᜄ ᜄ ᜏ ᜐ ᜎ ᜑ᜶ ᜀ ᜁ ᜃ ᜉᜒ ᜆᜓ᜶
ᜐᜓ ᜋ ᜉ ᜎ ᜆ ᜌ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶
ᜐ ᜃ ᜉ ᜇᜒ ᜆᜓ᜶ ᜑᜓ ᜑᜓ ᜃᜓ᜶ ᜐ ᜈ ᜊᜓ ᜊᜓ ᜑ᜶ ᜀ ᜐ ᜈ ᜅ
ᜋ ᜆ ᜈ ᜆ ᜏᜓ᜶ ᜀ ᜊ ᜈ ᜈ ᜆ ᜏᜓ᜶ ᜄ ᜄ ᜆᜒ ᜑᜒ ᜈᜒ ᜌ᜶
ᜈ ᜃ ᜎᜓ ᜏ ᜑ ᜆᜒ ᜀ ᜈ ᜎ ᜅᜒ᜶ ᜀ ᜈ ᜃ ᜐᜓ ᜈᜓ ᜐᜒ ᜎ
ᜈ ᜃ ᜈᜒ ᜌ ᜂ ᜆᜓ᜶ ᜀ ᜇᜒ ᜊ ᜈ ᜉ ᜃ ᜐ ᜐ ᜁ᜶ ᜐ ᜁ
ᜉᜒ ᜈᜓ᜶ ᜀ ᜇᜒ ᜐᜒ ᜎ ᜐᜓ ᜋᜓ ᜈᜓ᜶ ᜈ ᜂ ᜆᜓ ᜈᜒ ᜌ᜶ ᜀ ᜋᜒ᜶
ᜐᜒ ᜐᜓ᜶
Los mandamientos de la
lei de dios son diez. Los tres
pertenesçen alhonor de Dios.
ylos otros siete al prouecho del
proximo.
El primero, amarasa dios
sobre todas las cosas. El
segundo, no jurarasu sancto nom
bre en uano. El terçero, sanctisi
caras las siestas. El quarto, hon
rraras atu padre y madre. El
quinto, no mataras. El sexto
nofornicaras. El septimo, no hur
taras. El octauo, noscuantarafal*
so testimonio. El noueno, no
dessearas la muger de suproxi
mo. El dezeno, nocobdiçiaras,
los bienes agenos. Estos diez
mandamientos se ençierran ẽ
dos, amarasa dios sobre todas
las cosas. y atu proximo como
ati mesmo.
Ang otos nang Dios,ce,
sangpouo.
Ang naona, ybigin mo ang
dios lalo sa lahat. Ang y
calua, houag mo sacsihin ang
dios cundi totoo. Ang ycatlo
mang̃ilin ca cun domingo at cũ
siesta. Ang ycapat, ygalang mo
ang yyong ama, at ang yyong
yna. Ang ycalima houag mõg
patayin ãg capoua mo tauo. ãg yca
nim, houag cãg maquiapir sa di mo
asaua. Ang ycapito houag cang mag
nacao, ãg ycaualo houag mõg paga
uãgauã nanguica ang capoua mo
tauo houag ca naman magsonõ
galing. Ang ycasiam houag cang
mag nasa sa di mo asaua. Ang y
capolo, houag mong pagnasa
ang di mo ari. Ytong sang
pouong Otos nang Dios da
laua ang inouian. Ang ysa
ybigin mo Ang Dios lalo
lalo sa lahat. Ang ycalua ybig
in mo naman ang capoua mo tauo
parang ang catauan mo. Amen.
Jesus.
ᜀ ᜂ ᜆᜓ ᜈ ᜇᜒ ᜌᜓ᜶ ᜁ ᜐ ᜉᜓ ᜏᜓ
ᜀ ᜈ ᜂ ᜈ᜶ ᜁ ᜊᜒ ᜁ ᜋᜓ ᜀ ᜇᜒ ᜌᜓ᜶ ᜎ ᜎᜓ ᜐ ᜎ
ᜑ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜑᜓ ᜏ ᜋᜓ ᜐ ᜐᜒ ᜑᜒ ᜀ ᜇᜒ ᜌᜓ
ᜃᜓ ᜇᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜀ ᜁ ᜃ ᜎᜓ᜶ ᜋ ᜅᜒ ᜎᜒ ᜃ᜶ ᜃᜓ ᜇᜓ ᜋᜒ ᜄᜓ᜶
ᜀ ᜃᜓ ᜉᜒ ᜆ᜶ ᜀ ᜁ ᜃ ᜉ᜶ ᜁ ᜄ ᜎ ᜋᜓ᜶ ᜀ ᜁ ᜌᜓ ᜀ ᜋ᜶
ᜀ ᜀ ᜁ ᜌᜓ ᜁ ᜈ᜶ ᜀ ᜁ ᜃ ᜎᜒ ᜋ᜶ ᜑᜓ ᜏ ᜋᜓ ᜉ ᜆ
ᜌᜒ ᜀ ᜃ ᜉᜓ ᜏ ᜋᜓ ᜆᜓ ᜏᜓ᜶ ᜀ ᜁ ᜃ ᜈᜒ᜶ ᜑᜓ ᜏ ᜃ ᜋ ᜃᜒ
ᜀ ᜉᜒ ᜐ ᜇᜒ ᜋᜓ ᜀ ᜐ ᜏ᜶ ᜀ ᜁ ᜃ ᜉᜒ ᜆᜓ᜶ ᜑᜓ ᜏ ᜃ
ᜋ ᜈ ᜃ᜶ ᜀ ᜁ ᜃ ᜏ ᜎᜓ᜶ ᜑᜓ ᜏ ᜋᜓ ᜉ ᜄ ᜀ ᜄ ᜀ ᜈ
ᜏᜒ ᜃ᜶ ᜀ ᜃ ᜉᜓ ᜏ ᜋᜓ ᜆ ᜏᜓ᜶ ᜑᜓ ᜏ ᜃ ᜈ ᜋ ᜋ ᜐᜓ᜶
ᜈᜓ ᜅ ᜎᜒ᜶ ᜀ ᜁ ᜃ ᜐᜒ ᜌ᜶ ᜑᜓ ᜏ ᜃ ᜋ ᜈ ᜐ᜶ ᜐ
ᜇᜒ ᜋᜓ ᜀ ᜐ ᜏ᜶ ᜀ ᜁ ᜃ ᜉᜓ ᜎᜓ᜶ ᜑᜓ ᜏ ᜋᜓ ᜉ ᜈ ᜐ ᜑᜒ
ᜀ ᜇᜒ ᜋᜓ ᜀ ᜇᜒ᜶ ᜁ ᜆᜓ ᜐ ᜉᜓ ᜏᜓ᜶ ᜂ ᜆᜓ ᜈ ᜇᜒ ᜌᜓ᜶ ᜇ ᜏ
ᜀ ᜁ ᜈᜓ ᜏᜒ ᜀ᜶ ᜀ ᜁ ᜐ᜶ ᜁ ᜊᜒ ᜁ ᜋᜓ ᜀ ᜇᜒ ᜌᜓ᜶ ᜎ
ᜎᜓ ᜐ ᜎ ᜑ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜁ ᜊᜒ ᜁ ᜋᜓ ᜈ ᜋ᜶ ᜀ ᜃ
ᜉᜓ ᜏ ᜋᜓ ᜆ ᜏᜓ᜶ ᜉ ᜇ ᜈ ᜃ ᜆ ᜀ ᜋᜓ᜶ ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
Los mandamientos de las sã
cta madre yglesia, son cinco.
El primero.ourmissa ente
ra los domingos y siestas
de guardar. El segundo, con
fesar alomenos una vez en el
anõ. El tercero, comulgar de
necessidad por pascua florida.
El quarto, ayunar quando lo
manda la sancta madre ygtiã.
El quinto, pagar diezmos y
primiçias.
Ang otos nang sancta y
gtiã yna natin ceylima.
Ang naona, maqui~nig nãg
missa houag meilisan
cun domingo at sa siesta, pina
ng̃ingilinan. Ang ycalua, mag
confesar miminsan man taon
taon, at cun mey hirap na yca
mamatai. Ang ycatlo, mag
comulgar cun pascua na yqui
nabuhai na naguli nang atin pa
ng̃inoon Jesuchristo. Ang ycapat,
magayunar cun magotos ang sa
cta yglesia yna natin. Ang y
calima papamagohin ang Dios
nang dilan pananim, at ang scey
capoua yhayin sa dios. Amen.
ᜀ ᜂ ᜆᜓ ᜈ ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ ᜌ᜶ ᜁ ᜈ ᜈ ᜆᜒ ᜀ
ᜀ ᜎᜒ ᜋ᜶
ᜀ ᜈ ᜂ ᜈ᜶ ᜋ ᜃᜒ ᜌᜒ ᜈ ᜋᜒ ᜐ᜶ ᜑᜓ ᜏ ᜋ ᜎᜒ ᜐ᜶
ᜃᜓ ᜇᜓ ᜋᜒ ᜄᜓ᜶ ᜀ ᜐ ᜉᜒ ᜆ᜶ ᜉᜒ ᜈ ᜅᜒ
ᜅᜒ ᜎᜒ ᜈ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜋ ᜃᜓ ᜉᜒ ᜐ᜶ ᜋᜒ ᜋᜒ ᜐ ᜋ᜶
ᜆ ᜂ ᜆ ᜂ᜶ ᜀ ᜃᜓ ᜋ ᜑᜒ ᜇ ᜈ ᜁ ᜃ ᜋ ᜋ ᜆ᜶ ᜀ ᜁ
ᜃ ᜎᜓ᜶ ᜋ ᜃᜓ ᜋᜓ ᜄ᜶ ᜃᜓ ᜉ ᜃᜓ ᜏ᜶ ᜈ ᜁ ᜃᜒ ᜈ ᜊᜓ ᜑ
ᜈ ᜈ ᜂ ᜎᜒ᜶ ᜈ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ᜶ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶
ᜀ ᜁ ᜃ ᜉ᜶ ᜋ ᜀ ᜌᜓ ᜈ᜶ ᜃᜓ ᜋ ᜂ ᜆᜓ᜶ ᜀ ᜐ ᜆ
ᜁ ᜎᜒ ᜐᜒ ᜌ᜶ ᜁ ᜈ ᜈ ᜆᜒ᜶ ᜀ ᜁ ᜃ ᜎᜒ ᜋ᜶ ᜉ ᜉ
ᜋ ᜄᜓ ᜑᜒ ᜀ ᜇᜒ ᜌᜓ᜶ ᜀ ᜇᜒ ᜎ ᜉ ᜈ ᜈᜒ᜶ ᜀ ᜀ
ᜐ ᜁ ᜃ ᜉᜓ ᜏᜓ᜶ ᜁ ᜑ ᜌᜒ ᜋᜓ ᜐ ᜇᜒ ᜌᜓ᜶ ᜀ ᜋᜒ᜶
Los sacramentos de la san
cta madre ygtiã son siete.
El primero baptismo.El segũ
do confirmacion. El tercero Pe
nitencia. El quarto, comuniõ.
El quinto extrema uncion. El
septimo, orden de matrimonio.
Pito ang mahal natanda
ycauauala nang casalanan ang
ng̃alan sacramentos.
Ang naona ang baptismo.Ag̃
ycalua ang confirmar. Ang y
catlo ang confesar. Ang yca
pat ang comulgar. Ang ycali
ma ang extrema uncion. Ang
ycanim ang orden nang saçerdo
te. Ang ycapito ang pagcasal.
Itong daluan holi pinatotoobã
nang dios ang tauo piliin ang
balan ybig. Amen.
ᜉᜒ ᜆᜓ ᜀ ᜋ ᜑ ᜈ ᜆ ᜇ᜶ ᜀ ᜃ ᜏ ᜏ ᜎ ᜈ ᜃ ᜐ
ᜎ ᜈ᜶ ᜀ ᜅ ᜎ ᜐ ᜃ ᜇ ᜋᜒ ᜆᜓ᜶
ᜀ ᜈ ᜂ ᜈ᜶ ᜀ ᜊ ᜆᜒ ᜋᜓ᜶ ᜀ ᜁ ᜃ ᜏ᜶ ᜀ ᜃᜓ ᜉᜒ ᜋ᜶
ᜀ ᜁ ᜃ ᜎᜓ᜶ ᜀ ᜃᜓ ᜉᜒ ᜐ᜶ ᜀ ᜁ ᜃ ᜉ᜶ ᜀ ᜃᜓ ᜋᜓ ᜄ᜶
ᜀ ᜁ ᜃ ᜎᜒ ᜋ᜶ ᜀ ᜁ ᜆᜒ ᜇᜒ ᜋ᜶ ᜂ ᜐᜒ ᜌᜓ᜶ ᜀ ᜁ
ᜃ ᜈᜒ᜶ ᜀ ᜂ ᜇᜒ ᜈ ᜐ ᜐᜒ ᜇᜓ ᜆᜒ᜶ ᜀ ᜁ ᜃ ᜉᜒ ᜆᜓ᜶
ᜀ ᜉ ᜃ ᜐ᜶ ᜁ ᜆᜓ ᜇ ᜏ ᜑᜓ ᜎᜒ᜶ ᜉᜒ ᜈ ᜎᜓ ᜎᜓ ᜂ ᜊ᜶
ᜈ ᜇᜒ ᜌᜓ ᜀ ᜆ ᜏᜓ᜶ ᜉᜒ ᜎᜒ ᜁ᜶ ᜀ ᜊ ᜎ ᜁ ᜊᜒ᜶
Los peccados mortales
son siete.
El primero soberuia.El se
gundo Euaricia. El tercero,
Luxuria. El quarto yra. El
quinto, Gula*. El sexto Embi
dia. El septimo Accidia.
Ang ponong casalanan, y
capapacasama nang caloloua
cey pito.
Ang capalaloan.Ang caramo
tan. Ang calibogan. Ang ca
galitan. Ang caiamoan sapag
caen at sapag inum. Ang capa
naghilian. Ang catamarã.
ᜀ ᜉᜓ ᜈᜓ ᜃ ᜐ ᜎ ᜈ᜶ ᜁ ᜃ ᜉ ᜉ ᜃ ᜐ
ᜋ ᜈ ᜃ ᜎᜓ ᜎᜓ ᜏ᜶ ᜀ ᜉᜒ ᜆᜓ᜶
ᜀ ᜃ ᜉ ᜎ ᜎᜓ ᜀ᜶ ᜀ ᜃ ᜇ ᜋᜓ ᜆ᜶ ᜀ ᜃ ᜎᜒ
ᜊᜓ ᜄ᜶ ᜀ ᜃ ᜄ ᜎᜒ ᜆ᜶ ᜀ ᜃ ᜌ ᜋᜓ ᜀ᜶ ᜐ ᜉ ᜃ
ᜁ᜶ ᜀ ᜐ ᜉ ᜁ ᜈᜓ᜶ ᜀ ᜃ ᜉ ᜈ ᜑᜒ ᜎᜒ ᜀ᜶
ᜀ ᜃ ᜆ ᜋ ᜇ᜶
Las obras demisericordia,
que qualquier chistiano deue
cumplirson catorze. Las siete
spirituales, y las otras siete cor
porales. las siete corporales son
estas.
Ujsitar los enfermos.Dar de
comer al que hahãbre. Dar de
beuer al que hased. Recte
mir al que esta captiuo. Deltir
al desnudo, que lo hamenester.
Dar posada a los peregrinos.
Enterrar los muertos.
Las otras siete obras de
misericordia spirituales, son
estas. Ensenãs alos sim
ples queno saben. Dar consejo
al quelo hamenester. Castigar
al que hamenester castigo. Per
donar al que erro contrati. Su
friutas injurias de tu proximo
conpaciencia, al doliente, yatsa
nüdo. Consolar los tristes, y
desconsolados, Rogardios
por los uiuos y por los muertos.
Amen.
Ang cauaan gaua labin apat ãg
pitong naona paquinabang nãg
catauan, ang pitong naholi pa
quinabang nang caloloua. Ang
pitong naona paquinabang nã
catauan ay yari.
Dalauin ang mei hirap.Paca
nin ang nagogotom. Painumĩ
ang nauuhao. Paramtan ang ua
lan damit. Tubsin ang nabihag.
Patoloyin ang ualan totoloyã.
Ybaon ang namatai.
Ang pitong naholi paquina
bang nang caloloua
ay yari.
Aralan ang di nacaaalam.A
ralan ang napaaaral. Ang ta
bõ sala, ce, papagdalitain. Ual
in bahala sa loob ang casalanã
nang naccasasala sa iyo. Houag
ypalaman sa loob ang pagmo
mora nang tauo sa iyo. Aliuin
ang nalulumbai. Ipanalang̃in
sa dios ang nabubuhai at ang
nang̃a matai na christiano.
Amen Jesus.
ᜀ ᜃ ᜀ ᜏ ᜀ ᜄ ᜏ᜶ ᜎ ᜊᜒ ᜀ ᜉ᜶ ᜀ ᜉᜒ
ᜆᜓ ᜈ ᜂ ᜈ᜶ ᜉ ᜃᜒ ᜈ ᜊ ᜈ ᜃ ᜆ ᜀ᜶
ᜀ ᜉᜒ ᜆᜓ ᜈ ᜑᜓ ᜎᜒ᜶ ᜉ ᜃᜒ ᜈ ᜊ᜶ ᜈ ᜃ ᜎᜓ ᜎᜓ
ᜏ᜶ ᜀ ᜉᜒ ᜆᜓ ᜈ ᜂ ᜈ᜶ ᜉ ᜃᜒ ᜈ ᜊ ᜈ ᜃ ᜆ ᜀ᜶
ᜀ ᜌ ᜇᜒ᜶ ᜇ ᜎ ᜏᜒ ᜀ ᜋᜒ ᜑᜒ ᜇ᜶ ᜉ ᜃ ᜈ᜶
ᜀ ᜈ ᜄᜓ ᜄᜓ ᜆᜓ᜶ ᜉ ᜁ ᜈᜓ ᜋᜒ᜶ ᜀ ᜈ ᜂ ᜂ ᜑ᜶ ᜉ
ᜇ ᜆ᜶ ᜀ ᜏ ᜎ ᜇ ᜋᜒ᜶ ᜆᜓ ᜐᜒ ᜀ ᜈ ᜊᜒ ᜑ᜶ ᜉ
ᜆᜓ ᜎᜓ ᜌᜒ᜶ ᜀ ᜏ ᜎ ᜆᜓ ᜆᜓ ᜎᜓ ᜌ᜶ ᜁ ᜊ ᜂ᜶ ᜀ
ᜈ ᜋ ᜆ᜶ ᜀ ᜉᜒ ᜆᜓ ᜀ ᜑᜓ ᜎᜒ᜶ ᜉ ᜃᜒ ᜈ
ᜊ ᜈ ᜃ ᜎᜓ ᜎᜓ ᜏ᜶ ᜀ ᜌ ᜇᜒ᜶
ᜀ ᜇ ᜎ᜶ ᜀ ᜇᜒ ᜈ ᜃ ᜀ ᜀ ᜎ᜶ ᜀ ᜇ ᜎ᜶
ᜀ ᜈ ᜉ ᜀ ᜀ ᜇ᜶ ᜀ ᜆ ᜏᜓ ᜐ ᜎ᜶ ᜉ ᜉ ᜇ
ᜎᜒ ᜆ ᜁ᜶ ᜏ ᜁ ᜊ ᜑ ᜎ ᜐ ᜎᜓ ᜂ᜶ ᜀ ᜃ ᜐ ᜎ
ᜈ᜶ ᜈ ᜈ ᜃ ᜐ ᜐ ᜎ᜶ ᜐ ᜁ ᜌᜓ᜶ ᜑᜓ ᜏ ᜁ ᜉ
ᜎ ᜋ ᜐ ᜎᜓ ᜂ᜶ ᜀ ᜉ ᜋᜓ ᜋᜓ ᜇ᜶ ᜀ ᜆ ᜏᜓ ᜐ
ᜁ ᜌᜓ᜶ ᜀ ᜎᜒ ᜏᜒ᜶ ᜀ ᜈ ᜎᜓ ᜎᜓ ᜊ᜶ ᜀ ᜉ ᜈ ᜎ
ᜅᜒ ᜐ ᜇᜒ ᜌᜓ᜶ ᜀ ᜈ ᜊᜓ ᜊᜓ ᜑ᜶ ᜀ ᜀ ᜈ
ᜅ ᜋ ᜆ ᜈ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
La confesion en Romançe
Jopeccador mucho herrado me
confieso adios yasancta Maria,
ya san Pedro ya san Pablo,
ya los bien aueuturados, san
Miguel harchangel, ya san
Juan baptista; ya todos los sanc
tos, yauos padre que peque mu
cho con el pensamientoi conla
palabra, y conta obra, por mi cul
pa por mi culpa, por mi guan cul
pa, por en de ruego a la bien auẽ
turada uirgen sancta Maria,
y alos bien auenturados apos
toles san Pedro y san Pablo,
y asanct Juan baptista, ya todos
los sanctos y sanctas querue
quen por mi anuestro senõr. Je
suchristo. Amen.
Acoy macasalanan nagcocõ
pesal aco sa atin pang̃inoon di
os macagagaua sa lahat at cai
sancta Maria uirgen totoo
at cai sanct Miguel archangel,
cai sanct Juan baptista sa san
ctos apostoles cai sanct Pedro,
at cai sanct Pablo at sa lahat
na sanctos at sa iyo padre,
ang naccasala aco sa panĩdim,
sa pag uica at sa paggaua aco ng̃a
ce, sala aco,i, mei casalanan, aco,
i, salan lubha siyang ypmagsisi
sico caiang̃aiata nananalan
ng̃in aco cai sancta Maria
uirgen totoo at cai, S. Miguel archã
gel, at cai, S. Juan baptista, at sa san
ctos apostoles, cai S. Pedro at cai, S.
Pablo at sa lahat na sanctos, nãg aco
ã. ypanalang̃in nila sa atin pang̃i
noõ dios ycao namã padre aco,i.
ypanalang̃in mo at haman caha
lili canang dios dito aco,i, ca
lagan mo sa casalanan co, at
parusahan mo aco. Amen, Jesu.
ᜀ ᜃᜓ ᜋ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜃᜓ ᜈ ᜃᜓ ᜃᜓ ᜉᜒ ᜐ
ᜐ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜇᜒ ᜌᜓ᜶ ᜋ ᜃ ᜄ ᜄ
ᜏ ᜐ ᜎ ᜑ᜶ ᜀ ᜃ ᜐ ᜆ ᜋ ᜇᜒ ᜌ᜶ ᜊᜒ ᜐᜒ ᜆᜓ ᜆᜓ ᜂ᜶
ᜃ ᜐ ᜋᜒ ᜄᜒ᜶ ᜀ ᜃ ᜐᜒ᜶ ᜃ ᜐ ᜐᜓ ᜏ ᜊ ᜆᜒ ᜆ᜶ ᜐ ᜐ
ᜆᜓ ᜀ ᜉᜓ ᜆᜓ ᜎᜒ᜶ ᜃ ᜐ ᜉᜒ ᜇᜓ᜶ ᜀ ᜃ ᜐ ᜉ ᜎᜓ᜶
ᜀ ᜐ ᜎ ᜑ ᜈ ᜐ ᜆᜓ᜶ ᜀ ᜐ ᜁ ᜌᜓ ᜉ ᜇᜒ᜶ ᜀ ᜈ
ᜃ ᜐ ᜎ ᜀ ᜃᜓ᜶ ᜐ ᜉ ᜈᜒ ᜇᜒ᜶ ᜐ ᜉ ᜏᜒ ᜃ᜶ ᜀ
ᜐ ᜉ ᜄ ᜏ᜶ ᜀ ᜃᜓ ᜅ ᜀ ᜐ ᜎ᜶ ᜀ ᜃᜓ ᜋ ᜃ
ᜐ ᜎ ᜈ᜶ ᜀ ᜃᜓ ᜐ ᜎ ᜎᜓ ᜑ᜶ ᜐᜒ ᜌ ᜁ ᜉᜒ ᜈ ᜐᜒ ᜐᜒ
ᜐᜒ ᜃᜓ᜶ ᜃ ᜌ ᜅ ᜌ ᜆᜓ᜶ ᜈ ᜈ ᜈ ᜎ ᜅᜒ ᜀ ᜃᜓ
ᜃ ᜐ ᜆ ᜋ ᜇᜒ ᜌᜓ᜶ ᜊᜒ ᜐᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜃ ᜐ ᜋᜒ ᜄᜓ᜶
ᜀ ᜃ ᜐᜒ᜶ ᜀ ᜐ ᜐᜓ ᜏ ᜊ ᜆᜒ ᜆ᜶ ᜀ ᜐ ᜐ ᜆᜓ ᜀ
ᜉᜓ ᜆᜓ ᜎᜒ᜶ ᜃ ᜐ ᜉᜒ ᜇᜓ᜶ ᜀ ᜃ ᜐ ᜉᜒ ᜎ᜶
ᜀ ᜐ ᜎ ᜑ ᜈ ᜐ ᜆᜓ᜶ ᜈ ᜀ ᜃᜓ ᜁ ᜉ ᜈ ᜎ
ᜅᜒ ᜈᜒ ᜎ᜶ ᜐ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜇᜒ ᜌᜓ᜶ ᜁ ᜃ
ᜈ ᜋ ᜉ ᜇᜒ᜶ ᜀ ᜃᜓ ᜁ ᜉ ᜈ ᜎ ᜅᜒ ᜋᜓ᜶ ᜀ ᜑ
ᜋ ᜃ ᜑ ᜎᜒ ᜎᜒ ᜃ᜶ ᜈ ᜇᜒ ᜌᜓ ᜇᜒ ᜆᜓ᜶ ᜀ ᜃᜓ ᜃ ᜎ
ᜄ ᜋᜓ᜶ ᜐ ᜃ ᜐ ᜎ ᜈ ᜃᜓ᜶ ᜀ ᜉ ᜇᜓ ᜐ ᜑ ᜋᜓ
ᜀ ᜃᜓ᜶ ᜀ ᜋᜒ ᜐᜒ ᜐᜓ᜶
Las preguntas en Romãce
P. Eres christiano? R. si porlami
sericordia de Dios. P. que cosa es
christiano? R. El hombre bapti
zado que cree lo que ensenã di
os, yla sancta yglesia madre nrã.
P. qua les la senãl del christiano
R. la sancta cruz. P. Aquien
adoran los christianos? R. a nrõ
senõr Dios. P. que cosa es dios?
R. la primera causa, el princi
pio de todas las cosas, El que hi
ço todas las cosas, y el no tiene
principio nifin. P. quantos dio
ses ay? R. un solo dios. P. quã
tas personas. R. tres P. como
se llama la primera? R. Dios
padre. P. como se llama la seũ
da? R. Dios hijo. P. como se lla
ma la tercera? R. Dios spiritu
sancto. P. son por uenturatres
Dioses. R. no sontres dioses.
las personas son tres, ysolo ai
un dios. P. qual de las tres per
sonas se hizo hombre? R. la se
gunda persona que es el hijo.
P. como se hizo hombre? R. por
obra del spiritu sancto, en las
entranãs de sancta Maria uirgẽ
antes del parto, ydespues del
parto. P. para q̃ se hizo hombre?
R. para podermorir en rescate
de los peccados de todos los
hombres. P. qual es erantos
peccados de los hombres? R.
el peccado de nuestros prime
ros padres. Adan y Eva, del
qual todos participamos, y fue
ra de esto, los peccados actua
les conque ofenden a dios ca
da dia. P. como rescato a los hõ
bres? R. murio en la cruz y to
mo asucargo los peccados de
todos los hombres. P. despues
de muerto nrõ senõr Jesuchris
to que hizo su alma? R. baxo
a los infiernos junta con la diui
nidad, ysaco las animas de los
sanctos padres que estauan a
guardando su sancto adueni.
miento. P. El cuerpo de nuestro
senõr Jesuchristo fue sepultado?
R. si P. resuscito. R. si P. quã
do? R. al terçero dia, de su muer
te. P. que dose aca en la tierra nu
estro senõr Jesuchristo? R. no,
sino subro a los çielos, despues
de quarenta dias de su. R. esurreç
cion y esta asentado ala diestra
de dios padre todo poderoso.
P. que asiento tiene alla en el
cielo? R. El mas abentaxado
de todos. P. ay dia enque uẽdra
ajuzgar uinos y muertos. R. si,
P. quando? R. no se sabe. P.
El alma del hombre aca base
quando muere el hombre? R.
no muere con el cuerpo como
en los otros animales, si no so
to el cuerpo muere y el alma
uiue para siempre. P. ande uol
uer adinir todos los que muerẽ
buenos y malos? R. ande uol
uer adinir y juntar se el cuerpo
con el alma para ser juzgados
de chirsto nuestro senõr. P.
despues de. R. esuscitados los
cuerpos de los hombres ande
uoluer amorir? R. no P. que
dara dios en premio a los bue
nos. R. la gloria del cielo al
la ueran adios y se alegraran
y regozi jaran para siempre ja
mas. P. que castigo dara dios
a los malos? R. echar los a en
el infierno allatendran tormẽ
los y dolores para simpre ja
mas. P. que esta sancta ygle
sia. R. todos los hombres
christianos que creen en di
os, juntamente consu cabe
ça, Jesuschristo que esta en
el cielo, ysuuicauio en la tierra
que es el papa del Roma. P. En es
ta sancta yglesia y cosas que
quiten peccados? R. si P. que
cosas son? R. el baptisimo a
los no christianos, y la confe
sion a los ya christianos que
peccaron si searrepienten de
suspeccados de ueras ytienẽ
uoluntad de nunca mas boluer
apeccar. P. En esta sancta yglia
ay comunion de los sanctos? R.
si. P. que esta comunion de los
sanctos? R. la partiçipaçion
de los buenos christianos en las
buenas obras y sacramentos.
P. quando leuanta la ostia el pa
dre en la missa para quela ado
rentos christianos quien esta
asti? R. Jesuchristo nrõ senõr
dios y hombre uerdadero como
esta en el cielo. P. En el caliz
quien esta? R. la sangre uer
dadera de nrõ senõr Jesuchris
to como aquella que deruamo
en la cruz. P. que esta el chris
tiano obligado a hazer, para
saluarse? R. hazer y cumplir.
los diez mandamientos de dios
y los de la sancta madre yglesia.
Ang tanong̃an.
Tanong̃an.Christiano cana?
Sagot. Oo. t aua nang atin pã
ng̃inoon dios. T. ano caia ang
christiano? S. ang binãgan su
masangpalataia sa aral nang
dios at nang sancta yglesia
yna natin. T. alin caia ang tan
da nang christiano? S. ang sãcta
cruz. T. sino caia ang sinasam
ba nang mang̃a christiano? S.
ang atin pang̃inoon dios. T.
ano caia ang dios? S. ang onãg
mola. ang caona onahan sa lahat,
ang mei gaua sa lahat, siya,e,
ualan pinagmolan ualan cahã
ganan. T. ylan ang dios? S. ysa
lamang. T. ylan ang personas?
S. tatlo. T. anong ng̃alang nang
naona? S. ang dios ama. T. anõg
ng̃alan nang ycalua? S. ang di
os anac. T. anong ng̃alan nãg
ycatlo? S. ang dios spiritusãcto.
T. tatlo caia ang dios? S. dile
tatlo ang dios, ang personas
siyang tatlo, ang dios ysa
lamang. T. alin sa tatlong per
sonas ang nagcatauan tauo?
S. ang ycaluang persona nang
sanctissima trinidad ang dios a
nac. T. anong pagcatauan tauo
niya? S. pinaglalangan siya nãg
dios spiritusancto satian ni sãcta
Maria uirgen totoo nang dipa
nang̃anac siya. nang macapang̃a
nac na virgen din totoo. T. ayat
nagcatauan tauo siya? S, nang mã
yari mamatai siya tubus sacasa
lanan nang lahat na tauo. T. atin
caia ang casalanan nang tauo?
S. ang casalanan nang atin magu
gulang si Adan at si Eva nagin
casalanan natin, naramai pala ta
yo sapagcacasala nila sa pang̃ino
on dios. bucor naman doon ang sa
diling casalanan nang balan nang
tauo nagcasasala sa dios arao
arao. T. Anong pagtubus niya
sa tauo? S. nagpacamatai siya
sa cruz, at sinacop niya ang san
libotan bayan. T. nang namatai
na ang atin pang̃inoon Jesuchris
to sa cruz, anong guinaua nang
caloloua niya? S, nanaog sama
ng̃a infiernos pati nang pagca
dios niya, at hinang̃o doon ãg
caloloua nang mang̃a sanctos
padres naghihintai nãgpagda
ting niya. T. ang catauan ni
Jesuchristo ybinaon? S. oo. T.
nabuhai nanaguli? S. oo. T. ca
ylan? S. nang magycatlong
arao nangpagcamatai niya. T.
humabilin dito sa lupa ang atin
pang̃inoon Jesuchristo? S. di
le humabilin dito sa lupa, nac
yat sa lang̃it nang magycapat
napoung arao nang pagcabu
hai niyang naguli, at nalolocloc
sa canan nang dios ama maca
gagaua sa lahat. T. anong pagca
locloc niya doon sa lang̃it? S.
pinalalo siya nang dios ama ni
ya sa lahat. T. mei arao na yhoho
com sa nangabubuhai, at sana
ngamatai natauo? S. oo T. cailã?
S. dile naaalaman. T. sino caia,
ang hocom? S. ang atin pang̃ino
on Jesuchristo. T. ang caloloua
natin mamatai caia cun mama
tai ang catauan natin? S. dile ma
matai ang caloloua natin para
nang sa haiop, ang catauan la
mang mamatai, ang caloloua
mabubuhai magparating man
saan. T. mabubuhai caia mag
uli ang nang̃amatai natauo, ba
nal man, tampalasan man. S, oo
mabubuhai din maguli, at papa
soc na moli ang caloloua sa ca
tauan nang hocoman silang
dalua nang atin pang̃inoon Je
suchristo. T. cun mabuhai na
maguli ang catauan nang ma
nga tauo mamatai pa caiang mo
li? S. dile. T. ano ygaganti
nang dios sa mang̃a banal na
tauo. S. ang caluualhatian
sa lang̃it doon maquiquita ni
la ang dios, at matotoua at ma
liligaia, at luluualhati magpa
rating man saan. T. ano ypa
rurusa niya sa mang̃a tauõ tan
palasan? S, yhoholog niya sa
ynfierno doon maghihirap sila
at maccacasaquet magparatĩg
man saan. T. ano caia ang san
cta yglesia? S. ang lahat nata
uo christiano sumasangpala
taia sa dios pati nang pononi
la si Jesuchristo,e, nasa lang̃it
dito sa lupa ang cahalili niya
ang sancto Papa sa Roma?
T. dito sa sancta yglesia mei
ycauauala nang casalanan?
S, oo, T, ano caia ang ycauaua
la nang casalanan? S, ang
pinagbinãg sa dipa christianos
at ang pagcoconfesal nang ma
ng̃a christianos mei casalanã,
cun magsising masaquet at
mei loob na di moli maccasa
la sa dios magparating man
saan. T, dito sasancta yglesia
mei casamahan ang mang̃a
sanctos? S, oo, T, ano caia
ang casamahan nang mang̃a
sanctos? S, ang pagpapaquina
bang nang mang̃a Christianos
banal na tauo, sa gauã maga
ling sangpon nang sasacra
mentos. T, Nang binubuhat
ang ostia nang padre sapagmi
misa sino caia ang naroon?
S, ang atin pang̃inoon Jesu
Christo Dios totoo, at tauõg
totoo, para doon sa lang̃it. T, sa
caliz sino caia ang naroon? S,
Ang dugong totoo nang atin
pang̃inoon Jesuchristo, capara
niun nabohos sa cruz nang na
matai siya. T, ano caia ang ga
gauin nang mang̃a Christiano
nang macaparoon sa lang̃it? S,
Ang susundin nila ang sang
po, uong otos nang dios, pati
nang otos nang sancta yglesia
yna natin.
ᜆ ᜈᜓ ᜅ᜶
ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ ᜃ ᜈ᜶ ᜂ ᜂ ᜀ ᜏ ᜈ ᜀ
ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜇᜒ ᜌᜓ᜶ ᜀ ᜈᜓ ᜃ ᜌ
ᜀ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜀ ᜊᜒ ᜌ ᜄ ᜈ ᜆ ᜏᜓ᜶ ᜐᜓ ᜋ
ᜐ ᜉ ᜎ ᜆ ᜌ᜶ ᜐ ᜀ ᜇ ᜈ ᜇᜒ ᜌᜓ᜶ ᜀ ᜈ ᜐ
ᜆ ᜁ ᜎᜒ ᜐᜒ ᜌ᜶ ᜁ ᜈ ᜈ ᜆᜒ᜶ ᜀ ᜎᜒ ᜃ ᜌ
ᜀ ᜆ ᜇ ᜈ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜀ ᜐ ᜆ ᜃᜓ ᜇᜓ᜶
ᜐᜒ ᜈᜓ ᜃ ᜌ᜶ ᜀ ᜐᜒ ᜈ ᜐ ᜊ᜶ ᜈ ᜋ ᜅ ᜃᜒ ᜈᜒ
ᜆᜒ ᜌ ᜈᜓ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜇᜒ ᜌᜓ᜶ ᜀ
ᜈᜓ ᜃ ᜌ ᜀ ᜇᜒ ᜌᜓ᜶ ᜀ ᜂ ᜈ ᜋᜓ ᜎ᜶ ᜀ ᜃ ᜂ
ᜈ ᜂ ᜈ ᜑ ᜐ ᜎ ᜑ᜶ ᜀ ᜋ ᜄ ᜏ ᜐ ᜎ ᜑ᜶
ᜐᜒ ᜌ ᜏ ᜎ ᜉᜒ ᜈ ᜋᜓ ᜀ᜶ ᜏ ᜎ ᜃ ᜑ ᜄ ᜈ᜶
ᜁ ᜎ ᜀ ᜇᜒ ᜌᜓ᜶ ᜁ ᜁ ᜐ ᜎ ᜋ᜶ ᜁ ᜎ ᜀ
ᜉᜒ ᜐᜓ ᜈ᜶ ᜆ ᜎᜓ᜶ ᜀ ᜈᜓ ᜅ ᜎ ᜈ ᜈ ᜂ ᜈ᜶ ᜇᜒ
ᜌᜓ ᜀ ᜋ᜶ ᜀᜈᜓ ᜅ ᜎ ᜈ ᜁ ᜃ ᜏ᜶ ᜇᜒ ᜌᜓ ᜀ ᜋ᜶
ᜀ ᜈᜓ ᜅ ᜎ ᜈ ᜁ ᜃ ᜎᜓ᜶ ᜇᜒ ᜌᜓ ᜁ ᜉᜒ ᜇᜒ ᜆᜓ
ᜐ ᜆᜓ᜶ ᜆ ᜎᜓ ᜃ ᜌ ᜀ ᜇᜒ ᜌᜓ᜶ ᜇᜒ ᜎᜒ ᜆ ᜎᜓ ᜀ ᜇᜒ
ᜌᜓ᜶ ᜀ ᜉᜒ ᜐᜓ ᜈ ᜐᜒ ᜌ ᜆ ᜎᜓ᜶ ᜀ ᜇᜒ ᜌᜓ ᜁ ᜐ
ᜎ ᜋ᜶ ᜀ ᜎᜒ ᜐ ᜆ ᜎᜓ ᜉᜒ ᜐᜓ ᜈ᜶ ᜀ ᜈ ᜃ ᜆ ᜀ
ᜆ ᜏᜓ᜶ ᜀ ᜁ ᜃ ᜏ ᜉᜒ ᜐᜓ ᜈ᜶ ᜈ ᜐ ᜆᜒ ᜐᜒ ᜋ ᜆᜒ
ᜈᜒ ᜇ᜶ ᜈ ᜇᜒ ᜌᜓ ᜀ ᜈ᜶ ᜀ ᜈᜓ ᜉ ᜃ ᜆ ᜀ ᜆ ᜏᜓ
ᜈᜒ ᜌ᜶ ᜉᜒ ᜈ ᜎ ᜎ ᜅ ᜐᜒ ᜌ᜶ ᜈ ᜇᜒ ᜌᜓ ᜁ ᜉᜒ
ᜇᜒ ᜆᜓ ᜐ ᜆᜓ᜶ ᜐ ᜆᜒ ᜌ ᜈᜒ ᜐ ᜆᜓ ᜋ ᜇᜒ ᜌ᜶
ᜊᜒ ᜐᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜈ ᜇᜒ ᜉ ᜈ ᜅ ᜈ᜶ ᜐᜒ ᜌ᜶ ᜈ ᜋ
ᜃ ᜉ ᜅ ᜈ ᜈ᜶ ᜊᜒ ᜐᜒ ᜇᜒ ᜆᜓ ᜆᜓ ᜂ᜶ ᜀ ᜀ ᜈ ᜃ
ᜆ ᜀ ᜆ ᜏᜓ ᜐᜒ ᜌ᜶ ᜈ ᜋ ᜌ ᜇᜒ ᜋ ᜋ ᜆ ᜐᜒ ᜌ᜶
ᜆᜓ ᜊᜓ ᜐ ᜃ ᜐ ᜎ ᜈ᜶ ᜈ ᜎ ᜑ ᜈ ᜆ ᜏᜓ᜶ ᜀ ᜎᜒ ᜃ
ᜌ ᜀ ᜃ ᜐ ᜎ ᜈ ᜈᜒ ᜎ᜶ ᜀ ᜂ ᜈ ᜃ ᜐ ᜎ ᜈ᜶
ᜈ ᜋ ᜄᜓ ᜄᜓ ᜎ ᜈ ᜆᜒ᜶ ᜐᜒ ᜀ ᜇ᜶ ᜀ ᜐᜒ ᜁ ᜊ᜶
ᜈ ᜄᜒ ᜃ ᜐ ᜎ ᜈ ᜈ ᜆᜒ ᜶ ᜈ ᜇ ᜋ ᜉ ᜎ ᜆ ᜌᜓ᜶
ᜐ ᜉ ᜃ ᜃ ᜂ ᜎ ᜈᜒ ᜎ ᜐ ᜇᜒ ᜌᜓ᜶ ᜊᜓ ᜃᜓ ᜈ ᜋ ᜇᜓ
ᜂ᜶ ᜀ ᜐ ᜇᜒ ᜎᜒ ᜀ ᜐ ᜎ ᜈ᜶ ᜈ ᜊ ᜎ ᜈ ᜆ ᜏ᜶
ᜈ ᜃ ᜐ ᜐ ᜎ ᜐ ᜇᜒ ᜌᜓ᜶ ᜀ ᜇ ᜀ ᜇ᜶ ᜆᜒ ᜈᜓ
ᜊᜓ ᜈᜒ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜀ ᜎ ᜑ ᜈ ᜆ ᜏᜓ᜶ ᜂ ᜂ᜶ ᜀ ᜈᜓ
ᜉ ᜆᜓ ᜊᜓ ᜈᜒ ᜌ ᜐ ᜋ ᜅ ᜆ ᜏᜓ᜶ ᜀ ᜉ ᜃ ᜋ ᜆ
ᜐᜒ ᜌ ᜐ ᜃᜓ ᜇᜓ᜶ ᜀ ᜐᜒ ᜈ ᜃᜓ ᜈᜒ ᜌ᜶ ᜀ ᜐ ᜎᜒ ᜊᜓ
ᜆ ᜊ ᜌ᜶ ᜈ ᜈ ᜋ ᜆ ᜈ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ
ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ ᜐ ᜃᜓ ᜇᜓ᜶ ᜀ ᜈᜓ ᜄᜒ ᜈ ᜏ ᜈ ᜃ ᜎᜓ ᜎᜓ ᜏ
ᜈᜒ ᜌ᜶ ᜈ ᜈ ᜂ ᜐ ᜋ ᜅ ᜁ ᜉᜒ ᜈᜓ᜶ ᜉ ᜆᜒ ᜈ
ᜉ ᜃ ᜇᜒ ᜌᜓ ᜈᜒ ᜌ᜶ ᜀ ᜑᜒ ᜈ ᜅᜓ ᜇᜓ ᜂ᜶ ᜀ
ᜃ ᜎᜓ ᜎᜓ ᜏ ᜈ ᜋ ᜅ ᜐ ᜆᜓ ᜉ ᜇᜒ᜶ ᜈ ᜑᜒ ᜈᜒ ᜆ
ᜀ ᜉ ᜇ ᜆᜒ ᜈᜒ ᜌ᜶ ᜀ ᜃ ᜆ ᜀ ᜈᜒ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶
ᜁ ᜊᜒ ᜈ ᜂ᜶ ᜂ ᜂ᜶ ᜈ ᜊᜓ ᜑ ᜈ ᜈ ᜂ ᜎᜒ᜶ ᜂ ᜂ᜶ ᜃ ᜁ
ᜎ᜶ ᜈ ᜋ ᜁ ᜃ ᜎᜓ ᜀ ᜇ᜶ ᜀ ᜉ ᜃ ᜋ ᜆ ᜈᜒ ᜌ᜶
ᜑᜓ ᜋ ᜊᜒ ᜎᜒ ᜇᜒ ᜆᜓ ᜐ ᜎᜓ ᜉ᜶ ᜀ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ
ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜇᜒ ᜎᜒ ᜑᜓ ᜋ ᜊᜒ ᜎᜒ ᜇᜒ ᜆᜓ ᜐ ᜎᜓ ᜉ᜶
ᜈ ᜌ ᜐ ᜎ ᜅᜒ᜶ ᜈ ᜋ ᜁ ᜃ ᜉ ᜈ ᜉᜓ ᜏᜓ ᜀ
ᜇ᜶ ᜀ ᜉ ᜃ ᜊᜓ ᜑ ᜈᜒ ᜌ ᜈ ᜂ ᜎᜒ᜶ ᜀ ᜈ ᜎᜓ
ᜎᜓ ᜎᜓ ᜐ ᜃ ᜈ ᜈ ᜇᜒ ᜌᜓ ᜀ ᜋ᜶ ᜀ ᜃ ᜄ ᜄ ᜏ
ᜐ ᜎ ᜑ᜶ ᜀ ᜈᜓ ᜉ ᜃ ᜎᜓ ᜎᜓ ᜈᜒ ᜌ᜶ ᜇᜓ ᜂ ᜐ ᜎ
ᜅᜒ᜶ ᜉᜒ ᜈ ᜎᜓ ᜎᜓ ᜐᜒ ᜌ ᜈ ᜇᜒ ᜌᜓ ᜀ ᜋ ᜈᜒ ᜌ᜶
ᜐ ᜎ ᜑ᜶ ᜋ ᜀ ᜇ ᜈ ᜁ ᜑᜓ ᜑᜓ᜶ ᜐ ᜋ ᜊᜓ ᜊᜓ ᜑ
ᜀ ᜐ ᜈ ᜅ ᜋ ᜆ ᜈ ᜆ ᜏᜓ᜶ ᜂ ᜂ᜶ ᜃ ᜁ ᜎ᜶ ᜇᜒ ᜎᜒ
ᜈ ᜀ ᜀ ᜎ ᜋ᜶ ᜐᜒ ᜈᜓ ᜃ ᜌ ᜀ ᜑᜓ ᜃᜓ᜶ ᜀ ᜀ
ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜀ ᜃ ᜎᜓ ᜎᜓ ᜏ ᜈ ᜆᜒ᜶
ᜋ ᜋ ᜆ ᜃ ᜌ᜶ ᜃᜓ ᜋ ᜋ ᜆ ᜀ ᜃ ᜆ ᜀ ᜈ ᜆᜒ᜶
ᜇᜒ ᜎᜒ ᜋ ᜋ ᜆ ᜀ ᜃ ᜎᜓ ᜎᜓ ᜏ ᜈ ᜆᜒ᜶ ᜉ ᜇ ᜈ ᜐ ᜁ
ᜊ ᜑ ᜌᜓ᜶ ᜀ ᜃ ᜆ ᜀ ᜈ ᜎ ᜋ᜶ ᜀ ᜋ ᜋ ᜆ᜶ ᜀ ᜃ
ᜎᜓ ᜎᜓ ᜏ ᜋ ᜊᜓ ᜊᜓ ᜑ᜶ ᜋ ᜉ ᜇ ᜆᜒ ᜋ ᜐ ᜀ
ᜋ ᜊᜓ ᜊᜓ ᜑ ᜃ ᜌ ᜋ ᜂ ᜎᜒ᜶ ᜀ ᜈ ᜅ ᜋ ᜆ ᜈ ᜆᜓ ᜏᜓ᜶
ᜊ ᜈ ᜋ᜶ ᜆ ᜉ ᜎ ᜐ ᜋ᜶ ᜂ ᜂ ᜈ ᜊᜓ ᜊᜓ ᜑ ᜇᜒ
ᜋ ᜂ ᜎᜒ᜶ ᜀ ᜉ ᜉ ᜐᜓ ᜈ ᜋᜓ ᜎᜒ᜶ ᜀ ᜃ ᜎᜓ ᜎᜓ
ᜏ ᜐ ᜃ ᜆ ᜀ ᜈᜒ ᜌ᜶ ᜈ ᜑᜓ ᜃᜓ ᜋ ᜐᜒ ᜎ ᜇ ᜏ᜶
ᜈ ᜀ ᜆᜒ ᜉ ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜃᜓ ᜋ ᜊᜓ ᜑ
ᜈ ᜋ ᜂ ᜎᜒ᜶ ᜀ ᜃ ᜆ ᜀ ᜈ ᜋ ᜅ ᜆ ᜏᜓ᜶ ᜋ ᜋ ᜆ
ᜉ ᜃ ᜌ ᜋᜓ ᜎᜒ᜶ ᜇᜒ ᜎᜒ᜶ ᜀᜈᜓ ᜁ ᜄ ᜄ ᜆᜒ ᜈ ᜇᜒ ᜌᜓ
ᜐ ᜋ ᜅ ᜊ ᜈ ᜈ ᜆ ᜏᜓ᜶ ᜀ ᜃ ᜎᜓ ᜏ ᜑ ᜆᜒ ᜀ ᜀ ᜐ ᜎ
ᜅᜒ᜶ ᜇᜓ ᜂ ᜋ ᜃᜒ ᜃᜒ ᜆ ᜈᜒ ᜎ ᜀ ᜇᜒ ᜌᜓ᜶ ᜀ ᜋ ᜆᜓ
ᜆᜓ ᜏ᜶ ᜀ ᜋ ᜎᜒ ᜎᜒ ᜄ ᜌ᜶ ᜀ ᜎᜓ ᜎᜓ ᜏ ᜑ ᜆᜒ᜶ ᜋ ᜉ
ᜇ ᜆᜒ ᜋ ᜐ ᜀ᜶ ᜀ ᜈᜓ ᜁ ᜉ ᜇᜓ ᜇᜓ ᜐ ᜈ ᜇᜒ ᜌᜓ
ᜀ ᜋ ᜅ ᜆ ᜏᜓ ᜆ ᜉ ᜎ ᜐ᜶ ᜁ ᜑᜓ ᜑᜓ ᜎᜓ ᜈᜒ ᜌ᜶
ᜐ ᜁ ᜉᜒ ᜈᜓ᜶ ᜇᜓ ᜂ ᜋ ᜑᜒ ᜑᜒ ᜇ ᜐᜒ ᜌ᜶ ᜀ ᜋ ᜃ
ᜃ ᜐ ᜃᜒ᜶ ᜋ ᜉ ᜇ ᜆᜒ ᜋ ᜐ ᜀ᜶ ᜀ ᜈᜓ ᜃ ᜌ ᜀ
ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ ᜌ᜶ ᜀ ᜎ ᜑ ᜈ ᜆ ᜏᜓ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶
ᜐᜓ ᜋ ᜐ ᜉ ᜎ ᜆ ᜌ ᜐ ᜇᜒ ᜌᜓ᜶ ᜉ ᜆᜒ ᜈ ᜉᜓ
ᜉᜓ ᜈᜒ ᜎ ᜐᜒ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜈ ᜐ ᜎ ᜅᜒ᜶ ᜀ ᜇᜒ
ᜆᜓ ᜐ ᜎᜓ ᜉ᜶ ᜀ ᜃ ᜑ ᜎᜒ ᜎᜒ ᜈᜒ ᜌ᜶ ᜀ ᜐ ᜆᜓ ᜉ
ᜉ᜶ ᜇᜒ ᜆᜓ ᜐ ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ ᜌ᜶ ᜋ ᜁ ᜃ ᜏ ᜏ ᜎ
ᜈ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜈᜓ ᜃ ᜌ ᜀ ᜁ ᜃ ᜏ ᜏ ᜎ
ᜈ ᜃ ᜐ ᜎ ᜈ᜶ ᜀ ᜉ ᜊᜒ ᜌ ᜐ ᜇᜒ ᜉ ᜃᜒ ᜈᜒ ᜆᜒ
ᜌ ᜈᜓ᜶ ᜀ ᜀ ᜉ ᜃᜓ ᜃᜓ ᜉᜒ ᜐ᜶ ᜀ ᜋ ᜅ ᜃ
ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜋ ᜃ ᜐ ᜎ ᜈ᜶ ᜃᜓ ᜋ ᜐᜒ ᜐᜒ ᜋ ᜐ ᜃᜒ᜶
ᜀ ᜋ ᜎᜓ ᜂ᜶ ᜈ ᜇᜒ ᜋᜓ ᜎᜒ ᜋ ᜃ ᜐ ᜎ ᜐ ᜇᜒ ᜌᜓ
ᜋ ᜉ ᜇ ᜆᜒ ᜋ ᜐ ᜀ᜶ ᜇᜒ ᜆᜓ ᜐ ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ
ᜌ᜶ ᜋ ᜃ ᜐ ᜋ ᜑ᜶ ᜀ ᜋ ᜅ ᜐ ᜆᜓ᜶ ᜂ ᜂ᜶ ᜀ ᜈᜓ
ᜃ ᜌ ᜀ ᜃ ᜐ ᜋ ᜑ᜶ ᜈ ᜋ ᜅ ᜐ ᜆᜓ᜶ ᜀ ᜉ ᜉ
ᜉ ᜃᜒ ᜈ ᜊ᜶ ᜈ ᜋ ᜅ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜊ ᜈ ᜈ
ᜆ ᜏᜓ᜶ ᜐ ᜄ ᜏ ᜋ ᜄ ᜎᜒ᜶ ᜐ ᜉᜓ ᜈ ᜐ ᜐ ᜃ ᜇ ᜋᜒ ᜆᜓ᜶
ᜈ ᜊᜒ ᜈᜓ ᜊᜓ ᜑ ᜀ ᜂ ᜆᜒ ᜌ ᜈ ᜉ ᜇᜒ᜶ ᜐ ᜉ ᜋᜒ
ᜋᜒ ᜐ᜶ ᜐᜒ ᜈᜓ ᜃ ᜌ ᜀ ᜈ ᜇᜓ ᜂ᜶ ᜀ ᜀ ᜆᜒ ᜉ
ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜇᜒ ᜌᜓ ᜆᜓ ᜆᜓ ᜂ᜶ ᜀ ᜆ ᜏᜓ
ᜆᜓ ᜆᜓ ᜂ᜶ ᜉ ᜇ ᜇᜓ ᜂ ᜐ ᜎ ᜅᜒ᜶ ᜐ ᜃ ᜎᜒ᜶ ᜐᜒ ᜈᜓ
ᜃ ᜌ ᜀ ᜈ ᜇᜓ ᜂ᜶ ᜀ ᜇᜓ ᜄᜓ ᜆᜓ ᜆᜓ ᜂ᜶ ᜈ ᜀ ᜆᜒ ᜉ
ᜅᜒ ᜈᜓ ᜂ ᜐᜒ ᜐᜓ ᜃᜒ ᜆᜓ᜶ ᜃ ᜉ ᜇ ᜈᜒ ᜂ ᜈ ᜊᜓ ᜑᜓ ᜐ ᜃᜓ
ᜇᜓ᜶ ᜈ ᜈ ᜋ ᜆ ᜐᜒ ᜌ᜶ ᜀᜈᜓ ᜃ ᜌ᜶ ᜀ ᜄ ᜄ ᜁ
ᜈ ᜋ ᜅ ᜃᜒ ᜈᜒ ᜆᜒ ᜌ ᜈᜓ᜶ ᜈ ᜋ ᜃ ᜉ ᜇᜓ ᜂ ᜐ
ᜎ ᜅᜒ᜶ ᜀ ᜐᜓ ᜐᜓ ᜇᜒ ᜈᜒ ᜌ᜶ ᜀ ᜐ ᜉᜓ ᜏᜓ ᜂ ᜆᜓ ᜈ ᜇᜒ
ᜌᜓ᜶ ᜉ ᜆᜒ ᜈ ᜂ ᜆᜓ ᜈ ᜐ ᜆ ᜁ ᜎᜒ ᜐᜒ ᜌ᜶
ᜁ ᜈ ᜈ ᜆᜒ᜶
Laus Deo