Mare Nostrum

𝐌𝐮𝐬𝐞𝐨 𝐝𝐞 𝐥𝐚 𝐂𝐮𝐥𝐭𝐮𝐫𝐚 𝐌𝐚𝐲𝐚: 𝐞𝐧𝐭𝐫𝐞 𝐥𝐚 𝐡𝐮𝐦𝐞𝐝𝐚𝐝, 𝐞𝐥 𝐨𝐥𝐯𝐢𝐝𝐨 𝐲 𝐥𝐚 𝐢𝐧𝐝𝐢𝐟𝐞𝐫𝐞𝐧𝐜𝐢𝐚 𝐨𝐟𝐢𝐜𝐢𝐚𝐥

𝘌𝘭 𝘔𝘶𝘴𝘦𝘰 𝘥𝘦 𝘭𝘢 𝘊𝘶𝘭𝘵𝘶𝘳𝘢 𝘔𝘢𝘺𝘢, 𝘢𝘯𝘵𝘢𝘯̃𝘰 𝘤𝘰𝘯𝘴𝘪𝘥𝘦𝘳𝘢𝘥𝘰 𝘶𝘯𝘰 𝘥𝘦 𝘭𝘰𝘴 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭𝘦𝘴 𝘳𝘦𝘧𝘦𝘳𝘦𝘯𝘵𝘦𝘴 𝘤𝘶𝘭𝘵𝘶𝘳𝘢𝘭𝘦𝘴 𝘺 𝘵𝘶𝘳𝘪́𝘴𝘵𝘪𝘤𝘰𝘴 𝘥𝘦 𝘊𝘩𝘦𝘵𝘶𝘮𝘢𝘭, 𝘢𝘵𝘳𝘢𝘷𝘪𝘦𝘴𝘢 𝘩𝘰𝘺 𝘶𝘯 𝘷𝘪𝘴𝘪𝘣𝘭𝘦 𝘺 𝘱𝘳𝘦𝘰𝘤𝘶𝘱𝘢𝘯𝘵𝘦 𝘥𝘦𝘵𝘦𝘳𝘪𝘰𝘳𝘰 𝘲𝘶𝘦 𝘯𝘰 𝘱𝘶𝘦𝘥𝘦 𝘱𝘢𝘴𝘢𝘳 𝘥𝘦𝘴𝘢𝘱𝘦𝘳𝘤𝘪𝘣𝘪𝘥𝘰. 𝘓𝘢𝘴 𝘧𝘰𝘵𝘰𝘨𝘳𝘢𝘧𝘪́𝘢𝘴 𝘳𝘦𝘤𝘪𝘦𝘯𝘵𝘦𝘴 𝘮𝘶𝘦𝘴𝘵𝘳𝘢𝘯 𝘮𝘢𝘯𝘤𝘩𝘢𝘴 𝘥𝘦 𝘩𝘶𝘮𝘦𝘥𝘢𝘥, 𝘧𝘪𝘭𝘵𝘳𝘢𝘤𝘪𝘰𝘯𝘦𝘴 𝘦𝘯 𝘢́𝘳𝘦𝘢𝘴 𝘥𝘦 𝘴𝘦𝘳𝘷𝘪𝘤𝘪𝘰 𝘺 𝘦𝘴𝘱𝘢𝘤𝘪𝘰𝘴 𝘲𝘶𝘦 𝘦𝘷𝘪𝘥𝘦𝘯𝘤𝘪𝘢𝘯 𝘶𝘯 𝘴𝘦𝘳𝘪𝘰 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘰 𝘦𝘴𝘵𝘳𝘶𝘤𝘵𝘶𝘳𝘢𝘭. 𝘓𝘰𝘴 𝘦𝘲𝘶𝘪𝘱𝘰𝘴 𝘪𝘯𝘵𝘦𝘳𝘢𝘤𝘵𝘪𝘷𝘰𝘴 —𝘲𝘶𝘦 𝘦𝘯 𝘴𝘶 𝘮𝘰𝘮𝘦𝘯𝘵𝘰 𝘧𝘶𝘦𝘳𝘰𝘯 𝘶𝘯 𝘢𝘵𝘳𝘢𝘤𝘵𝘪𝘷𝘰 𝘪𝘯𝘯𝘰𝘷𝘢𝘥𝘰𝘳 𝘱𝘢𝘳𝘢 𝘭𝘢 𝘥𝘪𝘷𝘶𝘭𝘨𝘢𝘤𝘪𝘰́𝘯 𝘥𝘦 𝘭𝘢 𝘩𝘪𝘴𝘵𝘰𝘳𝘪𝘢 𝘺 𝘤𝘰𝘴𝘮𝘰𝘷𝘪𝘴𝘪𝘰́𝘯 𝘮𝘢𝘺𝘢— 𝘴𝘦 𝘦𝘯𝘤𝘶𝘦𝘯𝘵𝘳𝘢𝘯 𝘪𝘯𝘰𝘱𝘦𝘳𝘢𝘯𝘵𝘦𝘴, 𝘤𝘰𝘯 𝘱𝘢𝘯𝘵𝘢𝘭𝘭𝘢𝘴 𝘢𝘱𝘢𝘨𝘢𝘥𝘢𝘴 𝘺 𝘮𝘦𝘤𝘢𝘯𝘪𝘴𝘮𝘰𝘴 𝘴𝘪𝘯 𝘮𝘢𝘯𝘵𝘦𝘯𝘪𝘮𝘪𝘦𝘯𝘵𝘰. 𝘌𝘴𝘵𝘰𝘴 𝘥𝘦𝘴𝘱𝘦𝘳𝘧𝘦𝘤𝘵𝘰𝘴 𝘯𝘰 𝘴𝘰𝘭𝘰 𝘢𝘧𝘦𝘤𝘵𝘢𝘯 𝘭𝘢 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘢 𝘥𝘦𝘭 𝘷𝘪𝘴𝘪𝘵𝘢𝘯𝘵𝘦, 𝘴𝘪𝘯𝘰 𝘲𝘶𝘦 𝘳𝘦𝘷𝘦𝘭𝘢𝘯 𝘶𝘯𝘢 𝘧𝘢𝘭𝘵𝘢 𝘥𝘦 𝘢𝘵𝘦𝘯𝘤𝘪𝘰́𝘯 𝘴𝘪𝘴𝘵𝘦𝘮𝘢́𝘵𝘪𝘤𝘢 𝘱𝘰𝘳 𝘱𝘢𝘳𝘵𝘦 𝘥𝘦 𝘭𝘢𝘴 𝘢𝘶𝘵𝘰𝘳𝘪𝘥𝘢𝘥𝘦𝘴 𝘳𝘦𝘴𝘱𝘰𝘯𝘴𝘢𝘣𝘭𝘦𝘴.

𝘌𝘴𝘵𝘦 𝘥𝘦𝘤𝘭𝘪𝘷𝘦 𝘯𝘰 𝘦𝘴 𝘶𝘯 𝘩𝘦𝘤𝘩𝘰 𝘢𝘪𝘴𝘭𝘢𝘥𝘰. 𝘚𝘦𝘨𝘶́𝘯 𝘥𝘢𝘵𝘰𝘴 𝘥𝘦𝘭 𝘱𝘳𝘰𝘱𝘪𝘰 𝘐𝘯𝘴𝘵𝘪𝘵𝘶𝘵𝘰 𝘥𝘦 𝘭𝘢 𝘊𝘶𝘭𝘵𝘶𝘳𝘢 𝘺 𝘭𝘢𝘴 𝘈𝘳𝘵𝘦𝘴 𝘥𝘦 𝘘𝘶𝘪𝘯𝘵𝘢𝘯𝘢 𝘙𝘰𝘰 𝘺 𝘳𝘦𝘱𝘰𝘳𝘵𝘦𝘴 𝘱𝘦𝘳𝘪𝘰𝘥𝘪́𝘴𝘵𝘪𝘤𝘰𝘴 𝘥𝘦 𝘢𝘯̃𝘰𝘴 𝘳𝘦𝘤𝘪𝘦𝘯𝘵𝘦𝘴, 𝘦𝘭 𝘮𝘶𝘴𝘦𝘰 𝘩𝘢 𝘦𝘯𝘧𝘳𝘦𝘯𝘵𝘢𝘥𝘰 𝘳𝘦𝘤𝘰𝘳𝘵𝘦𝘴 𝘱𝘳𝘦𝘴𝘶𝘱𝘶𝘦𝘴𝘵𝘢𝘭𝘦𝘴, 𝘢𝘶𝘴𝘦𝘯𝘤𝘪𝘢 𝘥𝘦 𝘱𝘭𝘢𝘯𝘦𝘴 𝘥𝘦 𝘳𝘦𝘯𝘰𝘷𝘢𝘤𝘪𝘰́𝘯 𝘵𝘦𝘤𝘯𝘰𝘭𝘰́𝘨𝘪𝘤𝘢 𝘺 𝘶𝘯 𝘮𝘢𝘯𝘵𝘦𝘯𝘪𝘮𝘪𝘦𝘯𝘵𝘰 𝘤𝘰𝘳𝘳𝘦𝘤𝘵𝘪𝘷𝘰 𝘵𝘢𝘳𝘥𝘪́𝘰 𝘲𝘶𝘦 𝘢𝘱𝘦𝘯𝘢𝘴 𝘳𝘦𝘮𝘦𝘥𝘪𝘢 𝘭𝘰𝘴 𝘥𝘢𝘯̃𝘰𝘴 𝘮𝘢́𝘴 𝘶𝘳𝘨𝘦𝘯𝘵𝘦𝘴. 𝘌𝘯 𝘭𝘶𝘨𝘢𝘳 𝘥𝘦 𝘳𝘦𝘤𝘪𝘣𝘪𝘳 𝘪𝘯𝘷𝘦𝘳𝘴𝘪𝘰́𝘯 𝘱𝘢𝘳𝘢 𝘮𝘰𝘥𝘦𝘳𝘯𝘪𝘻𝘢𝘳 𝘴𝘶 𝘢𝘤𝘦𝘳𝘷𝘰 𝘪𝘯𝘵𝘦𝘳𝘢𝘤𝘵𝘪𝘷𝘰 𝘰 𝘢𝘮𝘱𝘭𝘪𝘢𝘳 𝘴𝘶 𝘰𝘧𝘦𝘳𝘵𝘢 𝘮𝘶𝘴𝘦𝘰𝘨𝘳𝘢́𝘧𝘪𝘤𝘢, 𝘦𝘭 𝘳𝘦𝘤𝘪𝘯𝘵𝘰 𝘱𝘢𝘳𝘦𝘤𝘦 𝘦𝘴𝘵𝘢𝘯𝘤𝘢𝘥𝘰 𝘦𝘯 𝘶𝘯𝘢 𝘷𝘦𝘳𝘴𝘪𝘰́𝘯 𝘥𝘦𝘴𝘢𝘤𝘵𝘶𝘢𝘭𝘪𝘻𝘢𝘥𝘢 𝘥𝘦 𝘭𝘰 𝘲𝘶𝘦 𝘧𝘶𝘦 𝘦𝘯 𝘴𝘶 𝘪𝘯𝘢𝘶𝘨𝘶𝘳𝘢𝘤𝘪𝘰́𝘯 𝘦𝘯 1994.

𝘗𝘦𝘳𝘰 𝘦𝘭 𝘥𝘦𝘵𝘦𝘳𝘪𝘰𝘳𝘰 𝘷𝘢 𝘮𝘢́𝘴 𝘢𝘭𝘭𝘢́ 𝘥𝘦 𝘭𝘰 𝘷𝘪𝘴𝘪𝘣𝘭𝘦 𝘢 𝘴𝘪𝘮𝘱𝘭𝘦 𝘷𝘪𝘴𝘵𝘢. 𝘌𝘯 𝘶𝘯𝘰 𝘥𝘦 𝘴𝘶𝘴 𝘱𝘢𝘴𝘪𝘭𝘭𝘰𝘴 𝘴𝘦 𝘦𝘯𝘤𝘶𝘦𝘯𝘵𝘳𝘢 𝘭𝘢 𝘴𝘢𝘭𝘢 𝘥𝘦 𝘤𝘰𝘯𝘴𝘶𝘭𝘵𝘢 𝘣𝘪𝘣𝘭𝘪𝘰𝘨𝘳𝘢́𝘧𝘪𝘤𝘢 “𝘊𝘩𝘪𝘭𝘢𝘮 𝘉𝘢𝘭𝘢𝘮 𝘥𝘦 𝘛𝘶𝘴𝘪𝘬”, 𝘲𝘶𝘦 𝘢𝘭𝘣𝘦𝘳𝘨𝘢 𝘶𝘯 𝘢𝘮𝘱𝘭𝘪𝘰 𝘢𝘤𝘦𝘳𝘷𝘰 𝘴𝘰𝘣𝘳𝘦 𝘭𝘢 𝘩𝘪𝘴𝘵𝘰𝘳𝘪𝘢 𝘥𝘦 𝘊𝘩𝘦𝘵𝘶𝘮𝘢𝘭 𝘺 𝘘𝘶𝘪𝘯𝘵𝘢𝘯𝘢 𝘙𝘰𝘰. 𝘌𝘴𝘵𝘦 𝘦𝘴𝘱𝘢𝘤𝘪𝘰, 𝘲𝘶𝘦 𝘥𝘦𝘣𝘦𝘳𝘪́𝘢 𝘴𝘦𝘳 𝘶𝘯 𝘴𝘢𝘯𝘵𝘶𝘢𝘳𝘪𝘰 𝘱𝘢𝘳𝘢 𝘪𝘯𝘷𝘦𝘴𝘵𝘪𝘨𝘢𝘥𝘰𝘳𝘦𝘴, 𝘦𝘴𝘵𝘶𝘥𝘪𝘢𝘯𝘵𝘦𝘴 𝘺 𝘢𝘮𝘢𝘯𝘵𝘦𝘴 𝘥𝘦 𝘭𝘢 𝘩𝘪𝘴𝘵𝘰𝘳𝘪𝘢, 𝘴𝘦 𝘷𝘦 𝘢𝘮𝘦𝘯𝘢𝘻𝘢𝘥𝘰 𝘤𝘢𝘥𝘢 𝘵𝘦𝘮𝘱𝘰𝘳𝘢𝘥𝘢 𝘥𝘦 𝘭𝘭𝘶𝘷𝘪𝘢𝘴: 𝘭𝘢𝘴 𝘧𝘪𝘭𝘵𝘳𝘢𝘤𝘪𝘰𝘯𝘦𝘴 𝘥𝘦 𝘢𝘨𝘶𝘢 𝘦𝘯 𝘴𝘶𝘴 𝘱𝘢𝘳𝘦𝘥𝘦𝘴 𝘱𝘰𝘯𝘦𝘯 𝘦𝘯 𝘳𝘪𝘦𝘴𝘨𝘰 𝘭𝘢 𝘪𝘯𝘵𝘦𝘨𝘳𝘪𝘥𝘢𝘥 𝘥𝘦 𝘥𝘰𝘤𝘶𝘮𝘦𝘯𝘵𝘰𝘴 𝘺 𝘭𝘪𝘣𝘳𝘰𝘴 𝘲𝘶𝘦 𝘱𝘰𝘥𝘳𝘪́𝘢𝘯 𝘱𝘦𝘳𝘥𝘦𝘳𝘴𝘦 𝘥𝘦 𝘮𝘢𝘯𝘦𝘳𝘢 𝘪𝘳𝘳𝘦𝘷𝘦𝘳𝘴𝘪𝘣𝘭𝘦. 𝘌𝘴 𝘶𝘯𝘢 𝘵𝘳𝘢𝘨𝘦𝘥𝘪𝘢 𝘤𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘲𝘶𝘦 𝘴𝘦 𝘥𝘦𝘴𝘢𝘳𝘳𝘰𝘭𝘭𝘢 𝘦𝘯 𝘤𝘢́𝘮𝘢𝘳𝘢 𝘭𝘦𝘯𝘵𝘢, 𝘮𝘪𝘦𝘯𝘵𝘳𝘢𝘴 𝘯𝘪𝘯𝘨𝘶𝘯𝘢 𝘢𝘶𝘵𝘰𝘳𝘪𝘥𝘢𝘥 𝘪𝘮𝘱𝘭𝘦𝘮𝘦𝘯𝘵𝘢 𝘶𝘯 𝘱𝘭𝘢𝘯 𝘥𝘦 𝘳𝘦𝘴𝘤𝘢𝘵𝘦.

𝘓𝘢 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘢 𝘥𝘦 𝘭𝘰𝘴 𝘷𝘪𝘴𝘪𝘵𝘢𝘯𝘵𝘦𝘴 𝘴𝘦 𝘷𝘦 𝘢𝘧𝘦𝘤𝘵𝘢𝘥𝘢 𝘵𝘢𝘮𝘣𝘪𝘦́𝘯 𝘱𝘰𝘳 𝘭𝘢 𝘧𝘢𝘭𝘵𝘢 𝘥𝘦 𝘪𝘯𝘴𝘶𝘮𝘰𝘴 𝘣𝘢́𝘴𝘪𝘤𝘰𝘴 𝘦𝘯 𝘭𝘰𝘴 𝘣𝘢𝘯̃𝘰𝘴, 𝘶𝘯𝘢 𝘤𝘢𝘳𝘦𝘯𝘤𝘪𝘢 𝘤𝘰𝘯𝘴𝘵𝘢𝘯𝘵𝘦 𝘲𝘶𝘦 𝘨𝘦𝘯𝘦𝘳𝘢 𝘲𝘶𝘦𝘫𝘢𝘴 𝘧𝘳𝘦𝘤𝘶𝘦𝘯𝘵𝘦𝘴 𝘦𝘯𝘵𝘳𝘦 𝘭𝘰𝘴 𝘵𝘶𝘳𝘪𝘴𝘵𝘢𝘴. 𝘌𝘭 𝘮𝘶𝘴𝘦𝘰 𝘤𝘢𝘳𝘦𝘤𝘦 𝘥𝘦 𝘨𝘶𝘪́𝘢𝘴 𝘰𝘧𝘪𝘤𝘪𝘢𝘭𝘦𝘴, 𝘭𝘰 𝘲𝘶𝘦 𝘰𝘣𝘭𝘪𝘨𝘢 𝘢 𝘭𝘰𝘴 𝘷𝘪𝘴𝘪𝘵𝘢𝘯𝘵𝘦𝘴 𝘢 𝘳𝘦𝘤𝘰𝘳𝘳𝘦𝘳 𝘭𝘢𝘴 𝘴𝘢𝘭𝘢𝘴 𝘴𝘪𝘯 𝘰𝘳𝘪𝘦𝘯𝘵𝘢𝘤𝘪𝘰́𝘯, 𝘱𝘦𝘳𝘥𝘪𝘦𝘯𝘥𝘰 𝘭𝘢 𝘰𝘱𝘰𝘳𝘵𝘶𝘯𝘪𝘥𝘢𝘥 𝘥𝘦 𝘱𝘳𝘰𝘧𝘶𝘯𝘥𝘪𝘻𝘢𝘳 𝘦𝘯 𝘭𝘢 𝘳𝘪𝘲𝘶𝘦𝘻𝘢 𝘥𝘦 𝘭𝘢 𝘤𝘶𝘭𝘵𝘶𝘳𝘢 𝘮𝘢𝘺𝘢. 𝘈 𝘦𝘴𝘵𝘰 𝘴𝘦 𝘴𝘶𝘮𝘢 𝘭𝘢 𝘢𝘶𝘴𝘦𝘯𝘤𝘪𝘢 𝘵𝘰𝘵𝘢𝘭 𝘥𝘦 𝘴𝘦𝘨𝘶𝘳𝘪𝘥𝘢𝘥: 𝘭𝘢𝘴 𝘦𝘯𝘵𝘳𝘢𝘥𝘢𝘴, 𝘵𝘢𝘯𝘵𝘰 𝘭𝘢 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘤𝘰𝘮𝘰 𝘭𝘢 𝘵𝘳𝘢𝘴𝘦𝘳𝘢, 𝘴𝘰𝘯 𝘶𝘵𝘪𝘭𝘪𝘻𝘢𝘥𝘢𝘴 𝘱𝘰𝘳 𝘱𝘦𝘳𝘴𝘰𝘯𝘢𝘴 𝘦𝘯 𝘴𝘪𝘵𝘶𝘢𝘤𝘪𝘰́𝘯 𝘥𝘦 𝘤𝘢𝘭𝘭𝘦 𝘤𝘰𝘮𝘰 𝘳𝘦𝘧𝘶𝘨𝘪𝘰 𝘱𝘢𝘳𝘢 𝘥𝘰𝘳𝘮𝘪𝘳 𝘰 𝘤𝘰𝘮𝘰 𝘦𝘴𝘱𝘢𝘤𝘪𝘰 𝘱𝘢𝘳𝘢 𝘳𝘦𝘢𝘭𝘪𝘻𝘢𝘳 𝘴𝘶𝘴 𝘯𝘦𝘤𝘦𝘴𝘪𝘥𝘢𝘥𝘦𝘴 𝘧𝘪𝘴𝘪𝘰𝘭𝘰́𝘨𝘪𝘤𝘢𝘴, 𝘭𝘰 𝘲𝘶𝘦 𝘨𝘦𝘯𝘦𝘳𝘢 𝘶𝘯𝘢 𝘪𝘮𝘢𝘨𝘦𝘯 𝘥𝘦 𝘥𝘦𝘴𝘤𝘶𝘪𝘥𝘰 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘰.

𝘌𝘭 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘰 𝘴𝘦 𝘳𝘦𝘧𝘭𝘦𝘫𝘢 𝘪𝘯𝘤𝘭𝘶𝘴𝘰 𝘦𝘯 𝘦𝘭 𝘢𝘳𝘵𝘦 𝘲𝘶𝘦 𝘢𝘥𝘰𝘳𝘯𝘢 𝘴𝘶𝘴 𝘱𝘢𝘴𝘪𝘭𝘭𝘰𝘴. 𝘌𝘯 𝘥𝘪𝘧𝘦𝘳𝘦𝘯𝘵𝘦𝘴 𝘴𝘦𝘤𝘤𝘪𝘰𝘯𝘦𝘴 𝘢𝘶́𝘯 𝘴𝘦 𝘤𝘰𝘯𝘴𝘦𝘳𝘷𝘢𝘯 —𝘪𝘯𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘰𝘴 𝘺 𝘥𝘦𝘵𝘦𝘳𝘪𝘰𝘳𝘢𝘥𝘰𝘴— 𝘭𝘰𝘴 𝘮𝘶𝘳𝘢𝘭𝘦𝘴 𝘪𝘯𝘪𝘤𝘪𝘢𝘥𝘰𝘴 𝘱𝘰𝘳 𝘦𝘭 𝘢𝘳𝘵𝘪𝘴𝘵𝘢 𝘭𝘰𝘤𝘢𝘭 𝘎𝘦𝘳𝘢𝘳𝘥𝘰 𝘉𝘢𝘳𝘳𝘢𝘨𝘢́𝘯, 𝘲𝘶𝘪𝘦𝘯 𝘯𝘶𝘯𝘤𝘢 𝘳𝘦𝘤𝘪𝘣𝘪𝘰́ 𝘳𝘦𝘮𝘶𝘯𝘦𝘳𝘢𝘤𝘪𝘰́𝘯 𝘢𝘭𝘨𝘶𝘯𝘢 𝘱𝘰𝘳 𝘴𝘶 𝘵𝘳𝘢𝘣𝘢𝘫𝘰. 𝘊𝘰𝘯 𝘦𝘭 𝘱𝘢𝘴𝘰 𝘥𝘦𝘭 𝘵𝘪𝘦𝘮𝘱𝘰, 𝘦𝘴𝘵𝘢𝘴 𝘱𝘪𝘦𝘻𝘢𝘴 𝘩𝘢𝘯 𝘲𝘶𝘦𝘥𝘢𝘥𝘰 𝘢 𝘮𝘦𝘳𝘤𝘦𝘥 𝘥𝘦𝘭 𝘱𝘰𝘭𝘷𝘰, 𝘭𝘢 𝘩𝘶𝘮𝘦𝘥𝘢𝘥 𝘺 𝘭𝘢𝘴 𝘮𝘢𝘯𝘤𝘩𝘢𝘴 𝘱𝘳𝘰𝘷𝘰𝘤𝘢𝘥𝘢𝘴 𝘱𝘰𝘳 𝘦𝘭 𝘦𝘹𝘤𝘳𝘦𝘮𝘦𝘯𝘵𝘰 𝘥𝘦 𝘭𝘢𝘴 𝘱𝘢𝘭𝘰𝘮𝘢𝘴 𝘲𝘶𝘦 𝘢𝘯𝘪𝘥𝘢𝘯 𝘦𝘯 𝘭𝘰𝘴 𝘵𝘦𝘤𝘩𝘰𝘴 𝘺 𝘦𝘯 𝘦𝘭 𝘮𝘢𝘴𝘤𝘢𝘳𝘰́𝘯 𝘱𝘳𝘪𝘯𝘤𝘪𝘱𝘢𝘭 𝘥𝘦 𝘒𝘰𝘩𝘶𝘯𝘭𝘪𝘤𝘩 𝘶𝘣𝘪𝘤𝘢𝘥𝘰 𝘦𝘯 𝘦𝘭 𝘭𝘰𝘣𝘣𝘺 𝘥𝘦𝘭 𝘮𝘶𝘴𝘦𝘰, 𝘶𝘯𝘢 𝘱𝘪𝘦𝘻𝘢 𝘲𝘶𝘦 𝘥𝘦𝘣𝘦𝘳𝘪́𝘢 𝘴𝘦𝘳 𝘪𝘯𝘴𝘪𝘨𝘯𝘪𝘢 𝘥𝘦𝘭 𝘭𝘶𝘨𝘢𝘳 𝘺 𝘲𝘶𝘦 𝘩𝘰𝘺 𝘦𝘴 𝘵𝘦𝘴𝘵𝘪𝘮𝘰𝘯𝘪𝘰 𝘥𝘦𝘭 𝘥𝘦𝘴𝘤𝘶𝘪𝘥𝘰.

𝘓𝘢𝘴 𝘴𝘦𝘪𝘴 𝘴𝘢𝘭𝘢𝘴 𝘵𝘦𝘮𝘱𝘰𝘳𝘢𝘭𝘦𝘴, 𝘶𝘣𝘪𝘤𝘢𝘥𝘢𝘴 𝘢 𝘭𝘰 𝘭𝘢𝘳𝘨𝘰 𝘥𝘦 𝘭𝘰𝘴 𝘱𝘢𝘴𝘪𝘭𝘭𝘰𝘴, 𝘵𝘢𝘮𝘱𝘰𝘤𝘰 𝘤𝘶𝘦𝘯𝘵𝘢𝘯 𝘤𝘰𝘯 𝘱𝘦𝘳𝘴𝘰𝘯𝘢𝘭 𝘲𝘶𝘦 𝘭𝘢𝘴 𝘷𝘪𝘨𝘪𝘭𝘦. 𝘌𝘴𝘵𝘰 𝘱𝘦𝘳𝘮𝘪𝘵𝘦 𝘲𝘶𝘦 𝘭𝘰𝘴 𝘷𝘪𝘴𝘪𝘵𝘢𝘯𝘵𝘦𝘴 𝘢𝘤𝘤𝘦𝘥𝘢𝘯 𝘢 𝘢́𝘳𝘦𝘢𝘴 𝘳𝘦𝘴𝘵𝘳𝘪𝘯𝘨𝘪𝘥𝘢𝘴 𝘴𝘪𝘯 𝘴𝘶𝘱𝘦𝘳𝘷𝘪𝘴𝘪𝘰́𝘯, 𝘤𝘰𝘯 𝘦𝘭 𝘳𝘪𝘦𝘴𝘨𝘰 𝘥𝘦 𝘲𝘶𝘦 𝘴𝘦 𝘮𝘢𝘯𝘪𝘱𝘶𝘭𝘦𝘯 𝘰 𝘥𝘢𝘯̃𝘦𝘯 𝘱𝘪𝘦𝘻𝘢𝘴. 𝘌𝘭 𝘱𝘳𝘰𝘣𝘭𝘦𝘮𝘢 𝘴𝘦 𝘢𝘨𝘳𝘢𝘷𝘢 𝘤𝘰𝘯 𝘦𝘭 𝘤𝘢𝘭𝘰𝘳 𝘴𝘰𝘧𝘰𝘤𝘢𝘯𝘵𝘦 𝘲𝘶𝘦 𝘪𝘮𝘱𝘦𝘳𝘢 𝘦𝘯 𝘦𝘭 𝘪𝘯𝘵𝘦𝘳𝘪𝘰𝘳: 𝘭𝘰𝘴 𝘴𝘪𝘴𝘵𝘦𝘮𝘢𝘴 𝘥𝘦 𝘢𝘪𝘳𝘦 𝘢𝘤𝘰𝘯𝘥𝘪𝘤𝘪𝘰𝘯𝘢𝘥𝘰 𝘦𝘴𝘵𝘢́𝘯 𝘰𝘣𝘴𝘰𝘭𝘦𝘵𝘰𝘴 𝘺 𝘴𝘰𝘭𝘰 𝘶𝘯𝘰 𝘥𝘦 𝘦𝘭𝘭𝘰𝘴 𝘧𝘶𝘯𝘤𝘪𝘰𝘯𝘢 𝘦𝘯 𝘭𝘢 𝘴𝘢𝘭𝘢 𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵𝘦, 𝘶𝘯 𝘦𝘴𝘱𝘢𝘤𝘪𝘰 𝘥𝘦 𝘵𝘳𝘦𝘴 𝘯𝘪𝘷𝘦𝘭𝘦𝘴 𝘥𝘰𝘯𝘥𝘦 𝘦𝘭 𝘢𝘮𝘣𝘪𝘦𝘯𝘵𝘦 𝘦𝘯 𝘷𝘦𝘳𝘢𝘯𝘰 𝘴𝘦 𝘷𝘶𝘦𝘭𝘷𝘦 𝘢𝘴𝘧𝘪𝘹𝘪𝘢𝘯𝘵𝘦, 𝘢𝘧𝘦𝘤𝘵𝘢𝘯𝘥𝘰 𝘵𝘢𝘯𝘵𝘰 𝘢 𝘭𝘢𝘴 𝘱𝘪𝘦𝘻𝘢𝘴 𝘤𝘰𝘮𝘰 𝘢 𝘲𝘶𝘪𝘦𝘯𝘦𝘴 𝘭𝘢𝘴 𝘷𝘪𝘴𝘪𝘵𝘢𝘯.

𝘓𝘢 𝘤𝘰𝘯𝘴𝘦𝘤𝘶𝘦𝘯𝘤𝘪𝘢 𝘥𝘦 𝘦𝘴𝘵𝘦 𝘢𝘣𝘢𝘯𝘥𝘰𝘯𝘰 𝘦𝘴 𝘥𝘰𝘣𝘭𝘦: 𝘱𝘰𝘳 𝘶𝘯 𝘭𝘢𝘥𝘰, 𝘴𝘦 𝘱𝘪𝘦𝘳𝘥𝘦 𝘶𝘯 𝘷𝘢𝘭𝘪𝘰𝘴𝘰 𝘦𝘴𝘱𝘢𝘤𝘪𝘰 𝘥𝘦 𝘥𝘪𝘧𝘶𝘴𝘪𝘰́𝘯 𝘤𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘲𝘶𝘦 𝘱𝘰𝘥𝘳𝘪́𝘢 𝘪𝘯𝘴𝘱𝘪𝘳𝘢𝘳 𝘢 𝘯𝘶𝘦𝘷𝘢𝘴 𝘨𝘦𝘯𝘦𝘳𝘢𝘤𝘪𝘰𝘯𝘦𝘴 𝘺 𝘢𝘵𝘳𝘢𝘦𝘳 𝘵𝘶𝘳𝘪𝘴𝘮𝘰 𝘥𝘦 𝘤𝘢𝘭𝘪𝘥𝘢𝘥; 𝘱𝘰𝘳 𝘰𝘵𝘳𝘰, 𝘴𝘦 𝘦𝘯𝘷𝘪́𝘢 𝘶𝘯 𝘮𝘦𝘯𝘴𝘢𝘫𝘦 𝘱𝘳𝘦𝘰𝘤𝘶𝘱𝘢𝘯𝘵𝘦 𝘴𝘰𝘣𝘳𝘦 𝘭𝘢 𝘮𝘢𝘯𝘦𝘳𝘢 𝘦𝘯 𝘲𝘶𝘦 𝘴𝘦 𝘱𝘳𝘪𝘰𝘳𝘪𝘻𝘢 —𝘰 𝘯𝘰— 𝘦𝘭 𝘱𝘢𝘵𝘳𝘪𝘮𝘰𝘯𝘪𝘰 𝘤𝘶𝘭𝘵𝘶𝘳𝘢𝘭 𝘦𝘯 𝘭𝘢 𝘢𝘨𝘦𝘯𝘥𝘢 𝘱𝘶́𝘣𝘭𝘪𝘤𝘢. 𝘌𝘯 𝘶𝘯 𝘦𝘴𝘵𝘢𝘥𝘰 𝘤𝘶𝘺𝘢 𝘪𝘥𝘦𝘯𝘵𝘪𝘥𝘢𝘥 𝘺 𝘢𝘵𝘳𝘢𝘤𝘵𝘪𝘷𝘰 𝘵𝘶𝘳𝘪́𝘴𝘵𝘪𝘤𝘰 𝘦𝘴𝘵𝘢́𝘯 𝘱𝘳𝘰𝘧𝘶𝘯𝘥𝘢𝘮𝘦𝘯𝘵𝘦 𝘭𝘪𝘨𝘢𝘥𝘰𝘴 𝘢 𝘭𝘢 𝘩𝘦𝘳𝘦𝘯𝘤𝘪𝘢 𝘮𝘢𝘺𝘢, 𝘦𝘭 𝘥𝘦𝘴𝘤𝘶𝘪𝘥𝘰 𝘥𝘦𝘭 𝘮𝘶𝘴𝘦𝘰 𝘮𝘢́𝘴 𝘦𝘮𝘣𝘭𝘦𝘮𝘢́𝘵𝘪𝘤𝘰 𝘦𝘯 𝘦𝘴𝘵𝘢 𝘮𝘢𝘵𝘦𝘳𝘪𝘢 𝘦𝘴 𝘶𝘯 𝘳𝘦𝘧𝘭𝘦𝘫𝘰 𝘢𝘭𝘢𝘳𝘮𝘢𝘯𝘵𝘦 𝘥𝘦 𝘥𝘦𝘴𝘪𝘯𝘵𝘦𝘳𝘦́𝘴 𝘪𝘯𝘴𝘵𝘪𝘵𝘶𝘤𝘪𝘰𝘯𝘢𝘭.

𝘚𝘪 𝘯𝘰 𝘴𝘦 𝘪𝘮𝘱𝘭𝘦𝘮𝘦𝘯𝘵𝘢𝘯 𝘢𝘤𝘤𝘪𝘰𝘯𝘦𝘴 𝘶𝘳𝘨𝘦𝘯𝘵𝘦𝘴 𝘺 𝘴𝘰𝘴𝘵𝘦𝘯𝘪𝘥𝘢𝘴 —𝘲𝘶𝘦 𝘪𝘯𝘤𝘭𝘶𝘺𝘢𝘯 𝘪𝘯𝘷𝘦𝘳𝘴𝘪𝘰́𝘯 𝘦𝘯 𝘳𝘦𝘴𝘵𝘢𝘶𝘳𝘢𝘤𝘪𝘰́𝘯, 𝘮𝘰𝘥𝘦𝘳𝘯𝘪𝘻𝘢𝘤𝘪𝘰́𝘯 𝘥𝘦 𝘴𝘶𝘴 𝘴𝘪𝘴𝘵𝘦𝘮𝘢𝘴 𝘪𝘯𝘵𝘦𝘳𝘢𝘤𝘵𝘪𝘷𝘰𝘴 𝘺 𝘶𝘯 𝘱𝘳𝘰𝘨𝘳𝘢𝘮𝘢 𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵𝘦 𝘥𝘦 𝘮𝘢𝘯𝘵𝘦𝘯𝘪𝘮𝘪𝘦𝘯𝘵𝘰—, 𝘦𝘭 𝘔𝘶𝘴𝘦𝘰 𝘥𝘦 𝘭𝘢 𝘊𝘶𝘭𝘵𝘶𝘳𝘢 𝘔𝘢𝘺𝘢 𝘤𝘰𝘳𝘳𝘦 𝘦𝘭 𝘳𝘪𝘦𝘴𝘨𝘰 𝘥𝘦 𝘤𝘰𝘯𝘷𝘦𝘳𝘵𝘪𝘳𝘴𝘦 𝘦𝘯 𝘶𝘯 𝘳𝘦𝘤𝘶𝘦𝘳𝘥𝘰 𝘥𝘦 𝘭𝘰 𝘲𝘶𝘦 𝘢𝘭𝘨𝘶𝘯𝘢 𝘷𝘦𝘻 𝘧𝘶𝘦, 𝘦𝘯 𝘭𝘶𝘨𝘢𝘳 𝘥𝘦 𝘶𝘯 𝘳𝘦𝘧𝘦𝘳𝘦𝘯𝘵𝘦 𝘷𝘪𝘷𝘰 𝘥𝘦 𝘯𝘶𝘦𝘴𝘵𝘳𝘢 𝘮𝘦𝘮𝘰𝘳𝘪𝘢 𝘩𝘪𝘴𝘵𝘰́𝘳𝘪𝘤𝘢 𝘺 𝘤𝘶𝘭𝘵𝘶𝘳𝘢𝘭. 𝘓𝘢 𝘱𝘳𝘦𝘴𝘦𝘳𝘷𝘢𝘤𝘪𝘰́𝘯 𝘥𝘦𝘭 𝘱𝘢𝘵𝘳𝘪𝘮𝘰𝘯𝘪𝘰 𝘯𝘰 𝘦𝘴 𝘶𝘯 𝘨𝘢𝘴𝘵𝘰, 𝘴𝘪𝘯𝘰 𝘶𝘯𝘢 𝘪𝘯𝘷𝘦𝘳𝘴𝘪𝘰́𝘯 𝘦𝘯 𝘪𝘥𝘦𝘯𝘵𝘪𝘥𝘢𝘥, 𝘵𝘶𝘳𝘪𝘴𝘮𝘰 𝘺 𝘦𝘥𝘶𝘤𝘢𝘤𝘪𝘰́𝘯, 𝘺 𝘦𝘴𝘵𝘦 𝘮𝘶𝘴𝘦𝘰 𝘮𝘦𝘳𝘦𝘤𝘦 𝘷𝘰𝘭𝘷𝘦𝘳 𝘢 𝘰𝘤𝘶𝘱𝘢𝘳 𝘦𝘭 𝘭𝘶𝘨𝘢𝘳 𝘲𝘶𝘦 𝘢𝘭𝘨𝘶𝘯𝘢 𝘷𝘦𝘻 𝘵𝘶𝘷𝘰 𝘦𝘯 𝘦𝘭 𝘤𝘰𝘳𝘢𝘻𝘰́𝘯 𝘥𝘦 𝘊𝘩𝘦𝘵𝘶𝘮𝘢𝘭 𝘺 𝘦𝘯 𝘭𝘢 𝘮𝘦𝘯𝘵𝘦 𝘥𝘦 𝘲𝘶𝘪𝘦𝘯𝘦𝘴 𝘭𝘰 𝘷𝘪𝘴𝘪𝘵𝘢𝘯.

-𝐌𝐚𝐫𝐞 𝐍𝐨𝐬𝐭𝐫𝐮𝐦

𝐐𝐮𝐢𝐧𝐭𝐚𝐧𝐚 𝐑𝐨𝐨: 𝐃𝐞 𝐓𝐞𝐫𝐫𝐢𝐭𝐨𝐫𝐢𝐨 𝐅𝐞𝐝𝐞𝐫𝐚𝐥 𝐚 𝐄𝐬𝐭𝐚𝐝𝐨 𝐋𝐢𝐛𝐫𝐞 𝐲 𝐒𝐨𝐛𝐞𝐫𝐚𝐧𝐨

𝙴𝚕 𝟾 𝚍𝚎 𝚘𝚌𝚝𝚞𝚋𝚛𝚎 𝚍𝚎 𝟷𝟿𝟽𝟺 𝚖𝚊𝚛𝚌𝚊 𝚞𝚗𝚊 𝚏𝚎𝚌𝚑𝚊 𝚌𝚕𝚊𝚟𝚎 𝚎𝚗 𝚕𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚌𝚘𝚗𝚝𝚎𝚖𝚙𝚘𝚛𝚊́𝚗𝚎𝚊 𝚍𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘: 𝚎𝚕 𝚍𝚒́𝚊 𝚎𝚗 𝚚𝚞𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚜𝚎 𝚌𝚘𝚗𝚟𝚒𝚛𝚝𝚒𝚘́ 𝚘𝚏𝚒𝚌𝚒𝚊𝚕𝚖𝚎𝚗𝚝𝚎 𝚎𝚗 𝚎𝚕 𝚎𝚜𝚝𝚊𝚍𝚘 𝚗𝚞́𝚖𝚎𝚛𝚘 𝟹𝟷 𝚍𝚎𝚕 𝚙𝚊𝚒́𝚜. 𝙲𝚘𝚗 𝚕𝚊 𝚙𝚞𝚋𝚕𝚒𝚌𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎𝚕 𝚍𝚎𝚌𝚛𝚎𝚝𝚘 𝚙𝚛𝚎𝚜𝚒𝚍𝚎𝚗𝚌𝚒𝚊𝚕 𝚎𝚗 𝚎𝚕 𝙳𝚒𝚊𝚛𝚒𝚘 𝙾𝚏𝚒𝚌𝚒𝚊𝚕 𝚍𝚎 𝚕𝚊 𝙵𝚎𝚍𝚎𝚛𝚊𝚌𝚒𝚘́𝚗, 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚍𝚎𝚓𝚘́ 𝚍𝚎 𝚜𝚎𝚛 𝚞𝚗 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚏𝚎𝚍𝚎𝚛𝚊𝚕 𝚙𝚊𝚛𝚊 𝚞𝚗𝚒𝚛𝚜𝚎 𝚏𝚘𝚛𝚖𝚊𝚕𝚖𝚎𝚗𝚝𝚎 𝚊 𝚕𝚊 𝚏𝚎𝚍𝚎𝚛𝚊𝚌𝚒𝚘́𝚗 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚊 𝚌𝚘𝚖𝚘 𝚞𝚗 𝚎𝚜𝚝𝚊𝚍𝚘 𝚕𝚒𝚋𝚛𝚎 𝚢 𝚜𝚘𝚋𝚎𝚛𝚊𝚗𝚘. 𝙴𝚜𝚝𝚎 𝚙𝚛𝚘𝚌𝚎𝚜𝚘 𝚍𝚎 𝚒𝚗𝚜𝚝𝚒𝚝𝚞𝚌𝚒𝚘𝚗𝚊𝚕𝚒𝚣𝚊𝚌𝚒𝚘́𝚗 𝚙𝚘𝚕𝚒́𝚝𝚒𝚌𝚊 𝚢 𝚜𝚘𝚌𝚒𝚊𝚕 𝚏𝚞𝚎 𝚛𝚎𝚜𝚞𝚕𝚝𝚊𝚍𝚘 𝚍𝚎 𝚞𝚗 𝚕𝚊𝚛𝚐𝚘 𝚌𝚊𝚖𝚒𝚗𝚘 𝚍𝚎 𝚎𝚜𝚏𝚞𝚎𝚛𝚣𝚘𝚜 𝚕𝚘𝚌𝚊𝚕𝚎𝚜 𝚢 𝚗𝚊𝚌𝚒𝚘𝚗𝚊𝚕𝚎𝚜, 𝚚𝚞𝚎 𝚍𝚒𝚎𝚛𝚘𝚗 𝚕𝚞𝚐𝚊𝚛 𝚊 𝚕𝚊 𝚌𝚘𝚗𝚏𝚘𝚛𝚖𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎 𝚞𝚗𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗 𝚌𝚕𝚊𝚟𝚎 𝚎𝚗 𝚎𝚕 𝚜𝚞𝚛𝚎𝚜𝚝𝚎 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚘.

𝐔𝐧𝐚 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐚 𝐝𝐞 𝐥𝐮𝐜𝐡𝐚 𝐭𝐞𝐫𝐫𝐢𝐭𝐨𝐫𝐢𝐚𝐥

𝙻𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚎𝚜𝚝𝚊́ 𝚙𝚛𝚘𝚏𝚞𝚗𝚍𝚊𝚖𝚎𝚗𝚝𝚎 𝚕𝚒𝚐𝚊𝚍𝚊 𝚊 𝚕𝚊 𝙶𝚞𝚎𝚛𝚛𝚊 𝚍𝚎 𝙲𝚊𝚜𝚝𝚊𝚜 (𝟷𝟾𝟺𝟽-𝟷𝟿0𝟷), 𝚞𝚗 𝚌𝚘𝚗𝚏𝚕𝚒𝚌𝚝𝚘 𝚚𝚞𝚎 𝚟𝚒𝚘 𝚊 𝚕𝚘𝚜 𝚙𝚞𝚎𝚋𝚕𝚘𝚜 𝚖𝚊𝚢𝚊𝚜 𝚊𝚕𝚣𝚊𝚛𝚜𝚎 𝚌𝚘𝚗𝚝𝚛𝚊 𝚎𝚕 𝚐𝚘𝚋𝚒𝚎𝚛𝚗𝚘 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚘 𝚎𝚗 𝚍𝚎𝚏𝚎𝚗𝚜𝚊 𝚍𝚎 𝚜𝚞𝚜 𝚝𝚒𝚎𝚛𝚛𝚊𝚜 𝚢 𝚝𝚛𝚊𝚍𝚒𝚌𝚒𝚘𝚗𝚎𝚜. 𝙴𝚜𝚝𝚊 𝚛𝚎𝚋𝚎𝚕𝚒𝚘́𝚗, 𝚊𝚞𝚗𝚚𝚞𝚎 𝚜𝚘𝚏𝚘𝚌𝚊𝚍𝚊 𝚙𝚘𝚛 𝚕𝚊𝚜 𝚏𝚞𝚎𝚛𝚣𝚊𝚜 𝚏𝚎𝚍𝚎𝚛𝚊𝚕𝚎𝚜, 𝚍𝚎𝚓𝚘́ 𝚞𝚗𝚊 𝚑𝚞𝚎𝚕𝚕𝚊 𝚒𝚗𝚍𝚎𝚕𝚎𝚋𝚕𝚎 𝚎𝚗 𝚕𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚕𝚊 𝚙𝚎𝚗𝚒́𝚗𝚜𝚞𝚕𝚊 𝚍𝚎 𝚈𝚞𝚌𝚊𝚝𝚊́𝚗, 𝚎𝚗 𝚎𝚜𝚙𝚎𝚌𝚒𝚊𝚕 𝚎𝚗 𝚕𝚊𝚜 𝚊́𝚛𝚎𝚊𝚜 𝚚𝚞𝚎 𝚑𝚘𝚢 𝚌𝚘𝚗𝚏𝚘𝚛𝚖𝚊𝚗 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘. 𝚂𝚎𝚐𝚞́𝚗 𝙲𝚊𝚛𝚕𝚘𝚜 𝙷𝚘𝚢, 𝚎𝚗 𝚜𝚞 𝚘𝚋𝚛𝚊 _𝙱𝚛𝚎𝚟𝚎 𝙷𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘_, 𝚎𝚜𝚝𝚎 𝚌𝚘𝚗𝚏𝚕𝚒𝚌𝚝𝚘 𝚐𝚎𝚗𝚎𝚛𝚘́ 𝚕𝚊 𝚙𝚘𝚜𝚝𝚎𝚛𝚒𝚘𝚛 𝚌𝚛𝚎𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎𝚕 𝚃𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚎𝚗 𝟷𝟿0𝟸, 𝚋𝚊𝚓𝚘 𝚎𝚕 𝚐𝚘𝚋𝚒𝚎𝚛𝚗𝚘 𝚍𝚎 𝙿𝚘𝚛𝚏𝚒𝚛𝚒𝚘 𝙳𝚒́𝚊𝚣, 𝚌𝚘𝚗 𝚎𝚕 𝚙𝚛𝚘𝚙𝚘́𝚜𝚒𝚝𝚘 𝚍𝚎 𝚝𝚎𝚗𝚎𝚛 𝚞𝚗 𝚌𝚘𝚗𝚝𝚛𝚘𝚕 𝚖𝚊́𝚜 𝚍𝚒𝚛𝚎𝚌𝚝𝚘 𝚜𝚘𝚋𝚛𝚎 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗 𝚢 𝚌𝚘𝚗𝚝𝚎𝚗𝚎𝚛 𝚕𝚊𝚜 𝚛𝚎𝚋𝚎𝚕𝚒𝚘𝚗𝚎𝚜 𝚒𝚗𝚍𝚒́𝚐𝚎𝚗𝚊𝚜 (𝙷𝚘𝚢, 𝟷𝟿𝟿𝟻, 𝚙. 𝟺𝟹).

𝙰 𝚕𝚘 𝚕𝚊𝚛𝚐𝚘 𝚍𝚎 𝚕𝚊𝚜 𝚙𝚛𝚒𝚖𝚎𝚛𝚊𝚜 𝚍𝚎́𝚌𝚊𝚍𝚊𝚜 𝚍𝚎𝚕 𝚜𝚒𝚐𝚕𝚘 𝚇𝚇, 𝚎𝚕 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚚𝚞𝚒𝚗𝚝𝚊𝚗𝚊𝚛𝚛𝚘𝚎𝚗𝚜𝚎 𝚏𝚞𝚎 𝚘𝚋𝚓𝚎𝚝𝚘 𝚍𝚎 𝚏𝚕𝚞𝚌𝚝𝚞𝚊𝚌𝚒𝚘𝚗𝚎𝚜 𝚙𝚘𝚕𝚒́𝚝𝚒𝚌𝚊𝚜 𝚢 𝚊𝚍𝚖𝚒𝚗𝚒𝚜𝚝𝚛𝚊𝚝𝚒𝚟𝚊𝚜. 𝙴𝚗 𝚟𝚊𝚛𝚒𝚊𝚜 𝚘𝚌𝚊𝚜𝚒𝚘𝚗𝚎𝚜 𝚏𝚞𝚎 𝚊𝚗𝚎𝚡𝚊𝚍𝚘 𝚗𝚞𝚎𝚟𝚊𝚖𝚎𝚗𝚝𝚎 𝚊 𝚈𝚞𝚌𝚊𝚝𝚊́𝚗 𝚢 𝙲𝚊𝚖𝚙𝚎𝚌𝚑𝚎, 𝚙𝚊𝚛𝚊 𝚕𝚞𝚎𝚐𝚘 𝚛𝚎𝚐𝚛𝚎𝚜𝚊𝚛 𝚊 𝚜𝚞 𝚎𝚜𝚝𝚊𝚝𝚞𝚜 𝚍𝚎 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚏𝚎𝚍𝚎𝚛𝚊𝚕. 𝙳𝚞𝚛𝚊𝚗𝚝𝚎 𝚎𝚜𝚝𝚎 𝚝𝚒𝚎𝚖𝚙𝚘, 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚙𝚎𝚛𝚖𝚊𝚗𝚎𝚌𝚒𝚘́ 𝚛𝚎𝚕𝚊𝚝𝚒𝚟𝚊𝚖𝚎𝚗𝚝𝚎 𝚊𝚒𝚜𝚕𝚊𝚍𝚘, 𝚜𝚒𝚗 𝚐𝚛𝚊𝚗𝚍𝚎𝚜 𝚒𝚗𝚏𝚛𝚊𝚎𝚜𝚝𝚛𝚞𝚌𝚝𝚞𝚛𝚊𝚜 𝚢 𝚌𝚘𝚗 𝚞𝚗𝚊 𝚙𝚘𝚋𝚕𝚊𝚌𝚒𝚘́𝚗 𝚛𝚎𝚍𝚞𝚌𝚒𝚍𝚊, 𝚖𝚊𝚢𝚘𝚛𝚖𝚎𝚗𝚝𝚎 𝚍𝚎𝚍𝚒𝚌𝚊𝚍𝚊 𝚊 𝚊𝚌𝚝𝚒𝚟𝚒𝚍𝚊𝚍𝚎𝚜 𝚊𝚐𝚛𝚒́𝚌𝚘𝚕𝚊𝚜 𝚢 𝚕𝚊 𝚎𝚡𝚙𝚕𝚘𝚝𝚊𝚌𝚒𝚘́𝚗 𝚏𝚘𝚛𝚎𝚜𝚝𝚊𝚕, 𝚎𝚜𝚙𝚎𝚌𝚒𝚊𝚕𝚖𝚎𝚗𝚝𝚎 𝚍𝚎 𝚌𝚑𝚒𝚌𝚕𝚎.

𝐄𝐥 𝐜𝐚𝐦𝐢𝐧𝐨 𝐡𝐚𝐜𝐢𝐚 𝐥𝐚 𝐜𝐫𝐞𝐚𝐜𝐢𝐨́𝐧 𝐝𝐞𝐥 𝐞𝐬𝐭𝐚𝐝𝐨

𝙵𝚞𝚎 𝚎𝚗 𝚕𝚊 𝚍𝚎́𝚌𝚊𝚍𝚊 𝚍𝚎 𝟷𝟿𝟼0 𝚌𝚞𝚊𝚗𝚍𝚘 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚌𝚘𝚖𝚎𝚗𝚣𝚘́ 𝚊 𝚎𝚡𝚙𝚎𝚛𝚒𝚖𝚎𝚗𝚝𝚊𝚛 𝚞𝚗 𝚌𝚊𝚖𝚋𝚒𝚘 𝚜𝚞𝚜𝚝𝚊𝚗𝚌𝚒𝚊𝚕 𝚎𝚗 𝚜𝚞 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘. 𝙴𝚕 𝚐𝚘𝚋𝚒𝚎𝚛𝚗𝚘 𝚏𝚎𝚍𝚎𝚛𝚊𝚕, 𝚋𝚊𝚓𝚘 𝚕𝚊 𝚊𝚍𝚖𝚒𝚗𝚒𝚜𝚝𝚛𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎𝚕 𝚙𝚛𝚎𝚜𝚒𝚍𝚎𝚗𝚝𝚎 𝙶𝚞𝚜𝚝𝚊𝚟𝚘 𝙳𝚒́𝚊𝚣 𝙾𝚛𝚍𝚊𝚣, 𝚒𝚗𝚒𝚌𝚒𝚘́ 𝚞𝚗 𝚊𝚖𝚋𝚒𝚌𝚒𝚘𝚜𝚘 𝚙𝚛𝚘𝚢𝚎𝚌𝚝𝚘 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚘 𝚎𝚗 𝚕𝚊 𝚣𝚘𝚗𝚊 𝚍𝚎 𝙲𝚊𝚗𝚌𝚞́𝚗, 𝚚𝚞𝚎 𝚜𝚎 𝚌𝚘𝚗𝚟𝚎𝚛𝚝𝚒𝚛𝚒́𝚊 𝚎𝚗 𝚞𝚗 𝚖𝚘𝚝𝚘𝚛 𝚌𝚕𝚊𝚟𝚎 𝚍𝚎 𝚕𝚊 𝚎𝚌𝚘𝚗𝚘𝚖𝚒́𝚊 𝚛𝚎𝚐𝚒𝚘𝚗𝚊𝚕. 𝙴𝚜𝚝𝚘 𝚊𝚋𝚛𝚒𝚘́ 𝚙𝚊𝚜𝚘 𝚊 𝚕𝚊 𝚗𝚎𝚌𝚎𝚜𝚒𝚍𝚊𝚍 𝚍𝚎 𝚍𝚘𝚝𝚊𝚛 𝚊𝚕 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚍𝚎 𝚖𝚊𝚢𝚘𝚛 𝚊𝚞𝚝𝚘𝚗𝚘𝚖𝚒́𝚊 𝚙𝚘𝚕𝚒́𝚝𝚒𝚌𝚊 𝚙𝚊𝚛𝚊 𝚐𝚎𝚜𝚝𝚒𝚘𝚗𝚊𝚛 𝚕𝚘𝚜 𝚌𝚛𝚎𝚌𝚒𝚎𝚗𝚝𝚎𝚜 𝚍𝚎𝚜𝚊𝚏𝚒́𝚘𝚜 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘𝚜 𝚢 𝚜𝚘𝚌𝚒𝚊𝚕𝚎𝚜.

𝙴𝚗 𝚎𝚜𝚝𝚎 𝚌𝚘𝚗𝚝𝚎𝚡𝚝𝚘, 𝚎𝚕 𝚙𝚛𝚎𝚜𝚒𝚍𝚎𝚗𝚝𝚎 𝙻𝚞𝚒𝚜 𝙴𝚌𝚑𝚎𝚟𝚎𝚛𝚛𝚒́𝚊 𝙰́𝚕𝚟𝚊𝚛𝚎𝚣 𝚏𝚒𝚛𝚖𝚘́ 𝚎𝚕 𝚍𝚎𝚌𝚛𝚎𝚝𝚘 𝚚𝚞𝚎 𝚎𝚕𝚎𝚟𝚘́ 𝚊 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚊𝚕 𝚛𝚊𝚗𝚐𝚘 𝚍𝚎 𝚎𝚜𝚝𝚊𝚍𝚘 𝚎𝚕 𝟾 𝚍𝚎 𝚘𝚌𝚝𝚞𝚋𝚛𝚎 𝚍𝚎 𝟷𝟿𝟽𝟺. 𝙴𝚌𝚑𝚎𝚟𝚎𝚛𝚛𝚒́𝚊 𝚛𝚎𝚌𝚘𝚗𝚘𝚌𝚒𝚘́ 𝚚𝚞𝚎 𝚎𝚕 𝚌𝚛𝚎𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚍𝚎𝚖𝚘𝚐𝚛𝚊́𝚏𝚒𝚌𝚘 𝚢 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘, 𝚓𝚞𝚗𝚝𝚘 𝚌𝚘𝚗 𝚕𝚊𝚜 𝚎𝚡𝚒𝚐𝚎𝚗𝚌𝚒𝚊𝚜 𝚍𝚎 𝚊𝚞𝚝𝚘𝚐𝚘𝚋𝚒𝚎𝚛𝚗𝚘 𝚙𝚘𝚛 𝚙𝚊𝚛𝚝𝚎 𝚍𝚎 𝚕𝚊 𝚙𝚘𝚋𝚕𝚊𝚌𝚒𝚘́𝚗 𝚕𝚘𝚌𝚊𝚕, 𝚑𝚊𝚌𝚒́𝚊𝚗 𝚒𝚖𝚙𝚎𝚛𝚊𝚝𝚒𝚟𝚊 𝚕𝚊 𝚌𝚛𝚎𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎 𝚞𝚗 𝚖𝚊𝚛𝚌𝚘 𝚕𝚎𝚐𝚊𝚕 𝚚𝚞𝚎 𝚙𝚎𝚛𝚖𝚒𝚝𝚒𝚎𝚛𝚊 𝚊𝚕 𝚎𝚜𝚝𝚊𝚍𝚘 𝚙𝚊𝚛𝚝𝚒𝚌𝚒𝚙𝚊𝚛 𝚙𝚕𝚎𝚗𝚊𝚖𝚎𝚗𝚝𝚎 𝚎𝚗 𝚕𝚊 𝚟𝚒𝚍𝚊 𝚙𝚘𝚕𝚒́𝚝𝚒𝚌𝚊 𝚗𝚊𝚌𝚒𝚘𝚗𝚊𝚕. "𝙻𝚊 𝚌𝚛𝚎𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚌𝚘𝚖𝚘 𝚎𝚜𝚝𝚊𝚍𝚘 𝚏𝚞𝚎 𝚞𝚗 𝚛𝚎𝚌𝚘𝚗𝚘𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚊 𝚜𝚞 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚌𝚒𝚊 𝚎𝚜𝚝𝚛𝚊𝚝𝚎́𝚐𝚒𝚌𝚊 𝚢 𝚞𝚗 𝚙𝚊𝚜𝚘 𝚗𝚎𝚌𝚎𝚜𝚊𝚛𝚒𝚘 𝚙𝚊𝚛𝚊 𝚌𝚘𝚗𝚜𝚘𝚕𝚒𝚍𝚊𝚛 𝚎𝚕 𝚙𝚛𝚘𝚢𝚎𝚌𝚝𝚘 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚘 𝚢 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘 𝚍𝚎 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗", 𝚎𝚜𝚌𝚛𝚒𝚋𝚎 𝙳𝚊𝚗𝚒𝚎𝚕 𝙲𝚘𝚜𝚒́𝚘 𝚅𝚒𝚕𝚕𝚎𝚐𝚊𝚜 𝚎𝚗 𝚜𝚞 𝚊𝚗𝚊́𝚕𝚒𝚜𝚒𝚜 𝚜𝚘𝚋𝚛𝚎 𝚕𝚊 𝚙𝚘𝚕𝚒́𝚝𝚒𝚌𝚊 𝚍𝚎 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘 𝚛𝚎𝚐𝚒𝚘𝚗𝚊𝚕 𝚎𝚗 𝙼𝚎́𝚡𝚒𝚌𝚘 (𝙲𝚘𝚜𝚒́𝚘 𝚅𝚒𝚕𝚕𝚎𝚐𝚊𝚜, 𝟷𝟿𝟾𝟷, 𝚙. 𝟽𝟸).

𝐔𝐧 𝐞𝐬𝐭𝐚𝐝𝐨 𝐞𝐧 𝐞𝐱𝐩𝐚𝐧𝐬𝐢𝐨́𝐧

𝙲𝚘𝚗 𝚕𝚊 𝚌𝚊𝚙𝚒𝚝𝚊𝚕 𝚎𝚜𝚝𝚊𝚋𝚕𝚎𝚌𝚒𝚍𝚊 𝚎𝚗 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕, 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚎𝚡𝚙𝚎𝚛𝚒𝚖𝚎𝚗𝚝𝚘́ 𝚞𝚗 𝚊𝚌𝚎𝚕𝚎𝚛𝚊𝚍𝚘 𝚌𝚛𝚎𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚙𝚘𝚋𝚕𝚊𝚌𝚒𝚘𝚗𝚊𝚕 𝚢 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘, 𝚎𝚗 𝚐𝚛𝚊𝚗 𝚖𝚎𝚍𝚒𝚍𝚊 𝚒𝚖𝚙𝚞𝚕𝚜𝚊𝚍𝚘 𝚙𝚘𝚛 𝚎𝚕 𝚝𝚞𝚛𝚒𝚜𝚖𝚘 𝚒𝚗𝚝𝚎𝚛𝚗𝚊𝚌𝚒𝚘𝚗𝚊𝚕. 𝙻𝚊𝚜 𝚙𝚕𝚊𝚢𝚊𝚜 𝚍𝚎 𝙲𝚊𝚗𝚌𝚞́𝚗 𝚢, 𝚖𝚊́𝚜 𝚝𝚊𝚛𝚍𝚎, 𝚁𝚒𝚟𝚒𝚎𝚛𝚊 𝙼𝚊𝚢𝚊 𝚜𝚎 𝚌𝚘𝚗𝚟𝚒𝚛𝚝𝚒𝚎𝚛𝚘𝚗 𝚎𝚗 𝚍𝚎𝚜𝚝𝚒𝚗𝚘𝚜 𝚍𝚎 𝚌𝚕𝚊𝚜𝚎 𝚖𝚞𝚗𝚍𝚒𝚊𝚕, 𝚊𝚝𝚛𝚊𝚢𝚎𝚗𝚍𝚘 𝚖𝚒𝚕𝚕𝚘𝚗𝚎𝚜 𝚍𝚎 𝚝𝚞𝚛𝚒𝚜𝚝𝚊𝚜 𝚊𝚗𝚞𝚊𝚕𝚖𝚎𝚗𝚝𝚎 𝚢 𝚐𝚎𝚗𝚎𝚛𝚊𝚗𝚍𝚘 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚝𝚎𝚜 𝚒𝚗𝚐𝚛𝚎𝚜𝚘𝚜 𝚙𝚊𝚛𝚊 𝚕𝚊 𝚎𝚌𝚘𝚗𝚘𝚖𝚒́𝚊 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚊.

𝙽𝚘 𝚘𝚋𝚜𝚝𝚊𝚗𝚝𝚎, 𝚕𝚘𝚜 𝚍𝚎𝚜𝚊𝚏𝚒́𝚘𝚜 𝚗𝚘 𝚑𝚊𝚗 𝚜𝚒𝚍𝚘 𝚖𝚎𝚗𝚘𝚛𝚎𝚜. 𝙴𝚕 𝚌𝚛𝚎𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚑𝚊 𝚟𝚎𝚗𝚒𝚍𝚘 𝚊𝚌𝚘𝚖𝚙𝚊𝚗̃𝚊𝚍𝚘 𝚍𝚎 𝚞𝚗𝚊 𝚍𝚎𝚜𝚒𝚐𝚞𝚊𝚕𝚍𝚊𝚍 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚊𝚕 𝚢 𝚜𝚘𝚌𝚒𝚊𝚕 𝚜𝚒𝚐𝚗𝚒𝚏𝚒𝚌𝚊𝚝𝚒𝚟𝚊, 𝚊𝚜𝚒́ 𝚌𝚘𝚖𝚘 𝚍𝚎 𝚙𝚛𝚘𝚋𝚕𝚎𝚖𝚊𝚜 𝚖𝚎𝚍𝚒𝚘𝚊𝚖𝚋𝚒𝚎𝚗𝚝𝚊𝚕𝚎𝚜 𝚟𝚒𝚗𝚌𝚞𝚕𝚊𝚍𝚘𝚜 𝚊 𝚕𝚊 𝚜𝚘𝚋𝚛𝚎𝚎𝚡𝚙𝚕𝚘𝚝𝚊𝚌𝚒𝚘́𝚗 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚊 𝚢 𝚕𝚊 𝚙𝚎́𝚛𝚍𝚒𝚍𝚊 𝚍𝚎 𝚋𝚒𝚘𝚍𝚒𝚟𝚎𝚛𝚜𝚒𝚍𝚊𝚍 𝚎𝚗 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗. "𝙻𝚊 𝚒𝚍𝚎𝚗𝚝𝚒𝚍𝚊𝚍 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚎𝚜𝚝𝚊́ 𝚎𝚗 𝚌𝚘𝚗𝚜𝚝𝚛𝚞𝚌𝚌𝚒𝚘́𝚗, 𝚖𝚊𝚛𝚌𝚊𝚍𝚊 𝚙𝚘𝚛 𝚜𝚞 𝚍𝚒𝚟𝚎𝚛𝚜𝚒𝚍𝚊𝚍 𝚎́𝚝𝚗𝚒𝚌𝚊, 𝚌𝚞𝚕𝚝𝚞𝚛𝚊𝚕 𝚢 𝚞𝚗 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘 𝚍𝚎𝚜𝚒𝚐𝚞𝚊𝚕", 𝚜𝚎𝚗̃𝚊𝚕𝚊 𝚁𝚊𝚞́𝚕 𝚁𝚘𝚖𝚎𝚛𝚘, 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊𝚍𝚘𝚛 𝚢 𝚎𝚜𝚙𝚎𝚌𝚒𝚊𝚕𝚒𝚜𝚝𝚊 𝚎𝚗 𝚎𝚜𝚝𝚞𝚍𝚒𝚘𝚜 𝚜𝚘𝚋𝚛𝚎 𝚎𝚕 𝚜𝚞𝚛𝚎𝚜𝚝𝚎 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚘 (𝚁𝚘𝚖𝚎𝚛𝚘, 𝟸00𝟻, 𝚙. 𝟿𝟿).

𝐂𝐨𝐧𝐜𝐥𝐮𝐬𝐢𝐨́𝐧

𝙷𝚘𝚢, 𝚊 𝚌𝚊𝚜𝚒 𝟻0 𝚊𝚗̃𝚘𝚜 𝚍𝚎 𝚜𝚞 𝚌𝚛𝚎𝚊𝚌𝚒𝚘́𝚗, 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚎𝚜 𝚞𝚗 𝚎𝚜𝚝𝚊𝚍𝚘 𝚚𝚞𝚎 𝚌𝚘𝚗𝚓𝚞𝚐𝚊 𝚛𝚒𝚚𝚞𝚎𝚣𝚊 𝚗𝚊𝚝𝚞𝚛𝚊𝚕, 𝚍𝚒𝚟𝚎𝚛𝚜𝚒𝚍𝚊𝚍 𝚌𝚞𝚕𝚝𝚞𝚛𝚊𝚕 𝚢 𝚞𝚗 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚝𝚎 𝚙𝚊𝚙𝚎𝚕 𝚎𝚗 𝚕𝚊 𝚎𝚌𝚘𝚗𝚘𝚖𝚒́𝚊 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚊. 𝙻𝚊 𝚍𝚎𝚌𝚒𝚜𝚒𝚘́𝚗 𝚍𝚎 𝚜𝚞 𝚌𝚛𝚎𝚊𝚌𝚒𝚘́𝚗 𝚎𝚗 𝟷𝟿𝟽𝟺 𝚗𝚘 𝚜𝚘𝚕𝚘 𝚝𝚛𝚊𝚗𝚜𝚏𝚘𝚛𝚖𝚘́ 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗, 𝚜𝚒𝚗𝚘 𝚚𝚞𝚎 𝚝𝚊𝚖𝚋𝚒𝚎́𝚗 𝚜𝚎𝚗𝚝𝚘́ 𝚕𝚊𝚜 𝚋𝚊𝚜𝚎𝚜 𝚙𝚊𝚛𝚊 𝚜𝚞 𝚙𝚛𝚘𝚝𝚊𝚐𝚘𝚗𝚒𝚜𝚖𝚘 𝚎𝚗 𝚎𝚕 𝚎𝚜𝚌𝚎𝚗𝚊𝚛𝚒𝚘 𝚗𝚊𝚌𝚒𝚘𝚗𝚊𝚕 𝚎 𝚒𝚗𝚝𝚎𝚛𝚗𝚊𝚌𝚒𝚘𝚗𝚊𝚕. 𝙲𝚘𝚖𝚘 𝚛𝚎𝚌𝚞𝚎𝚛𝚍𝚊 𝙲𝚊𝚛𝚕𝚘𝚜 𝙷𝚘𝚢, "𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚗𝚘 𝚜𝚘𝚕𝚘 𝚎𝚜 𝚞𝚗 𝚍𝚎𝚜𝚝𝚒𝚗𝚘 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚘, 𝚎𝚜 𝚞𝚗𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚕𝚞𝚌𝚑𝚊 𝚢 𝚜𝚞𝚙𝚎𝚛𝚟𝚒𝚟𝚎𝚗𝚌𝚒𝚊, 𝚚𝚞𝚎 𝚜𝚒𝚐𝚞𝚎 𝚎𝚜𝚌𝚛𝚒𝚋𝚒𝚎́𝚗𝚍𝚘𝚜𝚎" (𝙷𝚘𝚢, 𝟷𝟿𝟿𝟻, 𝚙. 𝟾𝟿).

𝙻𝚊 𝚎𝚟𝚘𝚕𝚞𝚌𝚒𝚘́𝚗 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘, 𝚍𝚎𝚜𝚍𝚎 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚍𝚎 𝚌𝚘𝚗𝚏𝚕𝚒𝚌𝚝𝚘𝚜 𝚑𝚊𝚜𝚝𝚊 𝚖𝚘𝚝𝚘𝚛 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘, 𝚎𝚜 𝚞𝚗 𝚎𝚓𝚎𝚖𝚙𝚕𝚘 𝚍𝚎𝚕 𝚍𝚒𝚗𝚊𝚖𝚒𝚜𝚖𝚘 𝚢 𝚛𝚎𝚜𝚒𝚕𝚒𝚎𝚗𝚌𝚒𝚊 𝚍𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘, 𝚞𝚗 𝚙𝚊𝚒́𝚜 𝚍𝚘𝚗𝚍𝚎 𝚌𝚊𝚍𝚊 𝚛𝚒𝚗𝚌𝚘́𝚗, 𝚙𝚘𝚛 𝚛𝚎𝚖𝚘𝚝𝚘 𝚚𝚞𝚎 𝚜𝚎𝚊, 𝚐𝚞𝚊𝚛𝚍𝚊 𝚞𝚗𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚙𝚘𝚛 𝚌𝚘𝚗𝚝𝚊𝚛.

-𝗠𝗮𝗿𝗲 𝗡𝗼𝘀𝘁𝗿𝘂𝗺

𝐑𝐞𝐟𝐞𝐫𝐞𝐧𝐜𝐢𝐚𝐬:
- 𝙷𝚘𝚢, 𝙲. (𝟷𝟿𝟿𝟻). _𝙱𝚛𝚎𝚟𝚎 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘_. 𝙵𝚘𝚗𝚍𝚘 𝚍𝚎 𝙲𝚞𝚕𝚝𝚞𝚛𝚊 𝙴𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚊.
- 𝙲𝚘𝚜𝚒́𝚘 𝚅𝚒𝚕𝚕𝚎𝚐𝚊𝚜, 𝙳. (𝟷𝟿𝟾𝟷). _𝙴𝚕 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘 𝚛𝚎𝚐𝚒𝚘𝚗𝚊𝚕 𝚎𝚗 𝙼𝚎́𝚡𝚒𝚌𝚘_. 𝙴𝚕 𝙲𝚘𝚕𝚎𝚐𝚒𝚘 𝚍𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘.
- 𝚁𝚘𝚖𝚎𝚛𝚘, 𝚁. (𝟸00𝟻). _𝙴𝚕 𝚜𝚞𝚛𝚎𝚜𝚝𝚎 𝚎𝚗 𝚕𝚊 𝚎𝚗𝚌𝚛𝚞𝚌𝚒𝚓𝚊𝚍𝚊: 𝙸𝚍𝚎𝚗𝚝𝚒𝚍𝚊𝚍 𝚢 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘_. 𝚄𝙽𝙰𝙼.

𝙻𝚊 𝚏𝚞𝚗𝚍𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕, 𝚚𝚞𝚎 𝚊𝚕𝚐𝚞𝚗𝚊 𝚟𝚎𝚣 𝚏𝚞𝚎 𝚌𝚘𝚗𝚘𝚌𝚒𝚍𝚊 𝚌𝚘𝚖𝚘 𝙿𝚊𝚢𝚘 𝙾𝚋𝚒𝚜𝚙𝚘, 𝚎𝚜 𝚞𝚗 𝚌𝚊𝚙𝚒́𝚝𝚞𝚕𝚘 𝚏𝚊𝚜𝚌𝚒𝚗𝚊𝚗𝚝𝚎 𝚎𝚗 𝚕𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗 𝚜𝚞𝚛𝚎𝚜𝚝𝚎 𝚍𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘. 𝙴𝚜𝚝𝚎 𝚛𝚎𝚕𝚊𝚝𝚘 𝚊𝚋𝚊𝚛𝚌𝚊 𝚜𝚒𝚐𝚕𝚘𝚜 𝚍𝚎 𝚌𝚊𝚖𝚋𝚒𝚘 𝚌𝚞𝚕𝚝𝚞𝚛𝚊𝚕, 𝚍𝚎𝚜𝚊𝚛𝚛𝚘𝚕𝚕𝚘 𝚞𝚛𝚋𝚊𝚗𝚘 𝚢 𝚌𝚘𝚗𝚏𝚕𝚒𝚌𝚝𝚘𝚜 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚊𝚕𝚎𝚜 𝚚𝚞𝚎 𝚑𝚊𝚗 𝚖𝚘𝚕𝚍𝚎𝚊𝚍𝚘 𝚕𝚊 𝚒𝚍𝚎𝚗𝚝𝚒𝚍𝚊𝚍 𝚍𝚎 𝚎𝚜𝚝𝚊 𝚌𝚒𝚞𝚍𝚊𝚍, 𝚊𝚑𝚘𝚛𝚊 𝚕𝚊 𝚌𝚊𝚙𝚒𝚝𝚊𝚕 𝚍𝚎𝚕 𝚎𝚜𝚝𝚊𝚍𝚘 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘.

𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚝𝚒𝚎𝚗𝚎 𝚜𝚞𝚜 𝚛𝚊𝚒́𝚌𝚎𝚜 𝚎𝚗 𝚕𝚊 𝚊𝚗𝚝𝚒𝚐𝚞𝚊 𝚌𝚒𝚟𝚒𝚕𝚒𝚣𝚊𝚌𝚒𝚘́𝚗 𝚖𝚊𝚢𝚊, 𝚌𝚞𝚢𝚊 𝚒𝚗𝚏𝚕𝚞𝚎𝚗𝚌𝚒𝚊 𝚙𝚎𝚛𝚍𝚞𝚛𝚊 𝚎𝚗 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗 𝚑𝚊𝚜𝚝𝚊 𝚎𝚕 𝚍𝚒́𝚊 𝚍𝚎 𝚑𝚘𝚢. 𝙰𝚗𝚝𝚎𝚜 𝚍𝚎 𝚕𝚊 𝚕𝚕𝚎𝚐𝚊𝚍𝚊 𝚍𝚎 𝚕𝚘𝚜 𝚌𝚘𝚗𝚚𝚞𝚒𝚜𝚝𝚊𝚍𝚘𝚛𝚎𝚜 𝚎𝚜𝚙𝚊𝚗̃𝚘𝚕𝚎𝚜, 𝚕𝚊 𝚣𝚘𝚗𝚊 𝚎𝚛𝚊 𝚌𝚘𝚗𝚘𝚌𝚒𝚍𝚊 𝚌𝚘𝚖𝚘 𝙲𝚑𝚊𝚌𝚝𝚎𝚖𝚊𝚕, 𝚚𝚞𝚎 𝚎𝚗 𝚕𝚎𝚗𝚐𝚞𝚊 𝚖𝚊𝚢𝚊 𝚜𝚒𝚐𝚗𝚒𝚏𝚒𝚌𝚊 "𝚍𝚘𝚗𝚍𝚎 𝚌𝚛𝚎𝚌𝚎𝚗 𝚕𝚘𝚜 𝚊́𝚛𝚋𝚘𝚕𝚎𝚜 𝚛𝚘𝚓𝚘𝚜". 𝙴𝚛𝚊 𝚞𝚗 𝚌𝚎𝚗𝚝𝚛𝚘 𝚞𝚛𝚋𝚊𝚗𝚘 𝚢 𝚌𝚘𝚖𝚎𝚛𝚌𝚒𝚊𝚕 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚝𝚎, 𝚜𝚒𝚝𝚞𝚊𝚍𝚘 𝚎𝚜𝚝𝚛𝚊𝚝𝚎́𝚐𝚒𝚌𝚊𝚖𝚎𝚗𝚝𝚎 𝚌𝚎𝚛𝚌𝚊 𝚍𝚎 𝚕𝚊𝚜 𝚛𝚞𝚝𝚊𝚜 𝚌𝚘𝚖𝚎𝚛𝚌𝚒𝚊𝚕𝚎𝚜 𝚖𝚊𝚛𝚒́𝚝𝚒𝚖𝚊𝚜 𝚢 𝚝𝚎𝚛𝚛𝚎𝚜𝚝𝚛𝚎𝚜 𝚚𝚞𝚎 𝚌𝚘𝚗𝚎𝚌𝚝𝚊𝚋𝚊𝚗 𝚊 𝚕𝚘𝚜 𝚊𝚗𝚝𝚒𝚐𝚞𝚘𝚜 𝚖𝚊𝚢𝚊𝚜 𝚌𝚘𝚗 𝚘𝚝𝚛𝚊𝚜 𝚌𝚒𝚟𝚒𝚕𝚒𝚣𝚊𝚌𝚒𝚘𝚗𝚎𝚜 𝚖𝚎𝚜𝚘𝚊𝚖𝚎𝚛𝚒𝚌𝚊𝚗𝚊𝚜.

𝚂𝚒𝚗 𝚎𝚖𝚋𝚊𝚛𝚐𝚘, 𝚌𝚘𝚗 𝚕𝚊 𝚕𝚕𝚎𝚐𝚊𝚍𝚊 𝚍𝚎 𝚕𝚘𝚜 𝚎𝚜𝚙𝚊𝚗̃𝚘𝚕𝚎𝚜 𝚎𝚗 𝚎𝚕 𝚜𝚒𝚐𝚕𝚘 𝚇𝚅𝙸, 𝚕𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝙲𝚑𝚊𝚌𝚝𝚎𝚖𝚊𝚕 𝚍𝚒𝚘 𝚞𝚗 𝚐𝚒𝚛𝚘 𝚍𝚛𝚊𝚖𝚊́𝚝𝚒𝚌𝚘. 𝙻𝚒𝚍𝚎𝚛𝚊𝚍𝚘𝚜 𝚙𝚘𝚛 𝚎𝚡𝚙𝚕𝚘𝚛𝚊𝚍𝚘𝚛𝚎𝚜 𝚌𝚘𝚖𝚘 𝙵𝚛𝚊𝚗𝚌𝚒𝚜𝚌𝚘 𝚍𝚎 𝙼𝚘𝚗𝚝𝚎𝚓𝚘, 𝚕𝚘𝚜 𝚎𝚜𝚙𝚊𝚗̃𝚘𝚕𝚎𝚜 𝚜𝚎 𝚙𝚛𝚘𝚙𝚞𝚜𝚒𝚎𝚛𝚘𝚗 𝚌𝚘𝚗𝚚𝚞𝚒𝚜𝚝𝚊𝚛 𝚕𝚊 𝚙𝚎𝚗𝚒́𝚗𝚜𝚞𝚕𝚊 𝚍𝚎 𝚈𝚞𝚌𝚊𝚝𝚊́𝚗 𝚢 𝚜𝚘𝚖𝚎𝚝𝚎𝚛 𝚊 𝚕𝚘𝚜 𝚙𝚞𝚎𝚋𝚕𝚘𝚜 𝚒𝚗𝚍𝚒́𝚐𝚎𝚗𝚊𝚜 𝚊 𝚜𝚞 𝚍𝚘𝚖𝚒𝚗𝚒𝚘. 𝙴𝚗 𝟷𝟻𝟺𝟻, 𝚎𝚕 𝚏𝚛𝚊𝚒𝚕𝚎 𝚏𝚛𝚊𝚗𝚌𝚒𝚜𝚌𝚊𝚗𝚘 𝙳𝚒𝚎𝚐𝚘 𝚍𝚎 𝙻𝚊𝚗𝚍𝚊 𝚏𝚞𝚗𝚍𝚘́ 𝚕𝚊 𝚌𝚒𝚞𝚍𝚊𝚍 𝚍𝚎 𝙿𝚊𝚢𝚘 𝙾𝚋𝚒𝚜𝚙𝚘, 𝚌𝚘𝚗𝚜𝚘𝚕𝚒𝚍𝚊𝚗𝚍𝚘 𝚊𝚜𝚒́ 𝚎𝚕 𝚍𝚘𝚖𝚒𝚗𝚒𝚘 𝚎𝚜𝚙𝚊𝚗̃𝚘𝚕 𝚎𝚗 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗.

𝙴𝚕 𝚗𝚘𝚖𝚋𝚛𝚎 𝚍𝚎 𝙿𝚊𝚢𝚘 𝙾𝚋𝚒𝚜𝚙𝚘 𝚝𝚒𝚎𝚗𝚎 𝚜𝚞𝚜 𝚛𝚊𝚒́𝚌𝚎𝚜 𝚎𝚗 𝚎𝚕 𝚝𝚒́𝚝𝚞𝚕𝚘 𝚑𝚘𝚗𝚘𝚛𝚒́𝚏𝚒𝚌𝚘 𝚘𝚝𝚘𝚛𝚐𝚊𝚍𝚘 𝚊 𝚏𝚛𝚊𝚢 𝙳𝚒𝚎𝚐𝚘 𝚍𝚎 𝙻𝚊𝚗𝚍𝚊 𝚌𝚘𝚖𝚘 𝚘𝚋𝚒𝚜𝚙𝚘 𝚙𝚛𝚘𝚟𝚒𝚜𝚒𝚘𝚗𝚊𝚕 𝚍𝚎 𝚈𝚞𝚌𝚊𝚝𝚊́𝚗. 𝙻𝚊 𝚌𝚒𝚞𝚍𝚊𝚍 𝚜𝚎 𝚎𝚜𝚝𝚊𝚋𝚕𝚎𝚌𝚒𝚘́ 𝚌𝚘𝚖𝚘 𝚞𝚗 𝚌𝚎𝚗𝚝𝚛𝚘 𝚊𝚍𝚖𝚒𝚗𝚒𝚜𝚝𝚛𝚊𝚝𝚒𝚟𝚘 𝚢 𝚛𝚎𝚕𝚒𝚐𝚒𝚘𝚜𝚘, 𝚌𝚘𝚗 𝚞𝚗𝚊 𝚙𝚘𝚋𝚕𝚊𝚌𝚒𝚘́𝚗 𝚍𝚒𝚟𝚎𝚛𝚜𝚊 𝚍𝚎 𝚎𝚜𝚙𝚊𝚗̃𝚘𝚕𝚎𝚜 𝚎 𝚒𝚗𝚍𝚒́𝚐𝚎𝚗𝚊𝚜 𝚖𝚊𝚢𝚊𝚜. 𝙳𝚞𝚛𝚊𝚗𝚝𝚎 𝚕𝚊 𝚎́𝚙𝚘𝚌𝚊 𝚌𝚘𝚕𝚘𝚗𝚒𝚊𝚕, 𝙿𝚊𝚢𝚘 𝙾𝚋𝚒𝚜𝚙𝚘 𝚎𝚡𝚙𝚎𝚛𝚒𝚖𝚎𝚗𝚝𝚘́ 𝚞𝚗 𝚌𝚛𝚎𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚜𝚒𝚐𝚗𝚒𝚏𝚒𝚌𝚊𝚝𝚒𝚟𝚘, 𝚌𝚘𝚗 𝚕𝚊 𝚌𝚘𝚗𝚜𝚝𝚛𝚞𝚌𝚌𝚒𝚘́𝚗 𝚍𝚎 𝚒𝚐𝚕𝚎𝚜𝚒𝚊𝚜, 𝚏𝚘𝚛𝚝𝚒𝚏𝚒𝚌𝚊𝚌𝚒𝚘𝚗𝚎𝚜 𝚢 𝚌𝚊𝚜𝚊𝚜 𝚌𝚘𝚕𝚘𝚗𝚒𝚊𝚕𝚎𝚜 𝚚𝚞𝚎 𝚊𝚞́𝚗 𝚑𝚘𝚢 𝚎𝚗 𝚍𝚒́𝚊 𝚜𝚘𝚗 𝚙𝚊𝚛𝚝𝚎 𝚍𝚎𝚕 𝚙𝚊𝚝𝚛𝚒𝚖𝚘𝚗𝚒𝚘 𝚊𝚛𝚚𝚞𝚒𝚝𝚎𝚌𝚝𝚘́𝚗𝚒𝚌𝚘 𝚍𝚎 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕.

𝙻𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚝𝚘𝚖𝚘́ 𝚘𝚝𝚛𝚘 𝚐𝚒𝚛𝚘 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚝𝚎 𝚎𝚗 𝚎𝚕 𝚜𝚒𝚐𝚕𝚘 𝚇𝙸𝚇, 𝚌𝚞𝚊𝚗𝚍𝚘 𝙼𝚎́𝚡𝚒𝚌𝚘 𝚘𝚋𝚝𝚞𝚟𝚘 𝚜𝚞 𝚒𝚗𝚍𝚎𝚙𝚎𝚗𝚍𝚎𝚗𝚌𝚒𝚊 𝚍𝚎 𝙴𝚜𝚙𝚊𝚗̃𝚊 𝚎𝚗 𝟷𝟾𝟸𝟷. 𝙴𝚗 𝚖𝚎𝚍𝚒𝚘 𝚍𝚎 𝚕𝚊𝚜 𝚕𝚞𝚌𝚑𝚊𝚜 𝚙𝚘𝚛 𝚕𝚊 𝚒𝚗𝚍𝚎𝚙𝚎𝚗𝚍𝚎𝚗𝚌𝚒𝚊 𝚢 𝚕𝚊 𝚙𝚘𝚜𝚝𝚎𝚛𝚒𝚘𝚛 𝚐𝚞𝚎𝚛𝚛𝚊 𝚌𝚒𝚟𝚒𝚕, 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚜𝚎 𝚌𝚘𝚗𝚟𝚒𝚛𝚝𝚒𝚘́ 𝚎𝚗 𝚞𝚗 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚍𝚒𝚜𝚙𝚞𝚝𝚊𝚍𝚘 𝚎𝚗𝚝𝚛𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘 𝚢 𝙶𝚞𝚊𝚝𝚎𝚖𝚊𝚕𝚊. 𝙳𝚎𝚜𝚙𝚞𝚎́𝚜 𝚍𝚎 𝚊𝚗̃𝚘𝚜 𝚍𝚎 𝚌𝚘𝚗𝚏𝚕𝚒𝚌𝚝𝚘, 𝚎𝚕 𝚃𝚛𝚊𝚝𝚊𝚍𝚘 𝚍𝚎 𝙻𝚒́𝚖𝚒𝚝𝚎𝚜 𝚎𝚗𝚝𝚛𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘 𝚢 𝙶𝚞𝚊𝚝𝚎𝚖𝚊𝚕𝚊 𝚎𝚗 𝟷𝟾𝟿𝟾 𝚎𝚜𝚝𝚊𝚋𝚕𝚎𝚌𝚒𝚘́ 𝚕𝚊 𝚏𝚛𝚘𝚗𝚝𝚎𝚛𝚊 𝚊𝚌𝚝𝚞𝚊𝚕 𝚢 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚙𝚊𝚜𝚘́ 𝚊 𝚏𝚘𝚛𝚖𝚊𝚛 𝚙𝚊𝚛𝚝𝚎 𝚍𝚎𝚕 𝚝𝚎𝚛𝚛𝚒𝚝𝚘𝚛𝚒𝚘 𝚖𝚎𝚡𝚒𝚌𝚊𝚗𝚘.

𝙴𝚗 𝚎𝚕 𝚜𝚒𝚐𝚕𝚘 𝚇𝚇, 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚎𝚡𝚙𝚎𝚛𝚒𝚖𝚎𝚗𝚝𝚘́ 𝚞𝚗 𝚛𝚎𝚗𝚊𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚎𝚌𝚘𝚗𝚘́𝚖𝚒𝚌𝚘 𝚢 𝚌𝚞𝚕𝚝𝚞𝚛𝚊𝚕, 𝚎𝚜𝚙𝚎𝚌𝚒𝚊𝚕𝚖𝚎𝚗𝚝𝚎 𝚍𝚎𝚜𝚙𝚞𝚎́𝚜 𝚍𝚎 𝚚𝚞𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘 𝚜𝚎 𝚌𝚘𝚗𝚟𝚒𝚛𝚝𝚒𝚎𝚛𝚊 𝚎𝚗 𝚞𝚗 𝚎𝚜𝚝𝚊𝚍𝚘 𝚎𝚗 𝟷𝟿𝟽𝟺. 𝙻𝚊 𝚌𝚒𝚞𝚍𝚊𝚍 𝚜𝚎 𝚌𝚘𝚗𝚟𝚒𝚛𝚝𝚒𝚘́ 𝚎𝚗 𝚞𝚗 𝚒𝚖𝚙𝚘𝚛𝚝𝚊𝚗𝚝𝚎 𝚌𝚎𝚗𝚝𝚛𝚘 𝚞𝚛𝚋𝚊𝚗𝚘 𝚢 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚘 𝚎𝚗 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗, 𝚌𝚘𝚗 𝚞𝚗 𝚌𝚛𝚎𝚌𝚒𝚖𝚒𝚎𝚗𝚝𝚘 𝚛𝚊́𝚙𝚒𝚍𝚘 𝚍𝚎 𝚕𝚊 𝚒𝚗𝚏𝚛𝚊𝚎𝚜𝚝𝚛𝚞𝚌𝚝𝚞𝚛𝚊 𝚢 𝚕𝚊 𝚒𝚗𝚍𝚞𝚜𝚝𝚛𝚒𝚊 𝚝𝚞𝚛𝚒́𝚜𝚝𝚒𝚌𝚊.

𝙴𝚗 𝚌𝚘𝚗𝚌𝚕𝚞𝚜𝚒𝚘́𝚗, 𝚕𝚊 𝚏𝚞𝚗𝚍𝚊𝚌𝚒𝚘́𝚗 𝚍𝚎 𝙿𝚊𝚢𝚘 𝙾𝚋𝚒𝚜𝚙𝚘 𝚢 𝚜𝚞 𝚎𝚟𝚘𝚕𝚞𝚌𝚒𝚘́𝚗 𝚑𝚊𝚜𝚝𝚊 𝚌𝚘𝚗𝚟𝚎𝚛𝚝𝚒𝚛𝚜𝚎 𝚎𝚗 𝚕𝚊 𝚖𝚘𝚍𝚎𝚛𝚗𝚊 𝚌𝚒𝚞𝚍𝚊𝚍 𝚍𝚎 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚎𝚜 𝚞𝚗 𝚝𝚎𝚜𝚝𝚒𝚖𝚘𝚗𝚒𝚘 𝚍𝚎 𝚕𝚊 𝚛𝚒𝚌𝚊 𝚢 𝚌𝚘𝚖𝚙𝚕𝚎𝚓𝚊 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚍𝚎 𝚕𝚊 𝚛𝚎𝚐𝚒𝚘́𝚗. 𝙳𝚎𝚜𝚍𝚎 𝚜𝚞𝚜 𝚑𝚞𝚖𝚒𝚕𝚍𝚎𝚜 𝚘𝚛𝚒́𝚐𝚎𝚗𝚎𝚜 𝚌𝚘𝚖𝚘 𝚞𝚗 𝚎𝚗𝚌𝚕𝚊𝚟𝚎 𝚖𝚊𝚢𝚊 𝚑𝚊𝚜𝚝𝚊 𝚜𝚞 𝚙𝚊𝚙𝚎𝚕 𝚊𝚌𝚝𝚞𝚊𝚕 𝚌𝚘𝚖𝚘 𝚌𝚊𝚙𝚒𝚝𝚊𝚕 𝚍𝚎𝚕 𝚎𝚜𝚝𝚊𝚍𝚘 𝚍𝚎 𝚀𝚞𝚒𝚗𝚝𝚊𝚗𝚊 𝚁𝚘𝚘, 𝙲𝚑𝚎𝚝𝚞𝚖𝚊𝚕 𝚑𝚊 𝚜𝚒𝚍𝚘 𝚝𝚎𝚜𝚝𝚒𝚐𝚘 𝚍𝚎 𝚜𝚒𝚐𝚕𝚘𝚜 𝚍𝚎 𝚌𝚊𝚖𝚋𝚒𝚘, 𝚛𝚎𝚜𝚒𝚜𝚝𝚎𝚗𝚌𝚒𝚊 𝚢 𝚛𝚎𝚜𝚒𝚕𝚒𝚎𝚗𝚌𝚒𝚊. 𝙴𝚜𝚝𝚊 𝚌𝚒𝚞𝚍𝚊𝚍 𝚌𝚘𝚗𝚝𝚒𝚗𝚞́𝚊 𝚜𝚒𝚎𝚗𝚍𝚘 𝚞𝚗 𝚏𝚊𝚛𝚘 𝚍𝚎 𝚌𝚞𝚕𝚝𝚞𝚛𝚊, 𝚑𝚒𝚜𝚝𝚘𝚛𝚒𝚊 𝚢 𝚋𝚎𝚕𝚕𝚎𝚣𝚊 𝚗𝚊𝚝𝚞𝚛𝚊𝚕 𝚎𝚗 𝚎𝚕 𝚜𝚞𝚛𝚎𝚜𝚝𝚎 𝚍𝚎 𝙼𝚎́𝚡𝚒𝚌𝚘.

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