Matisse Picasso and Gertrude Stein. Gertrude Stein

had been nicely faithful. In being one he was one who had he been one continuing would not have been one continuing being nicely faithful. He was one continuing, he was not continuing to be nicely faithful. In continuing he was being one being the one who was saying good good, excellent but in continuing he was needing that he was believing that he was aspiring to be one continuing to be able to be saying good good, excellent. He had been one saying good good, excellent. He had been that one.

      Boncinelli in being one was the one explaining that he knew what he was saying. He did know what he was saying. He did know that knowing what one is saying is something having meaning.

      Boncinelli in feeling was feeling that he was living. He was living. He was feeling.

      He was feeling, being feeling he could be one making something, and having completely arranged that thing the thing he was making he was one knowing that knowing that he was arranging what he had been making is something. Knowing that knowing he was arranging what he is arranging is something he was one knowing that he was living. In knowing that he was living he was knowing that he was feeling. He was feeling and knowing that he was feeling he was knowing that he was arranging what he was feeling in what he had arranged in making the thing he knew he had beeen arranging. He was feeling.

      Why do you mind if you heard one thing and told something once and did not believe anything and denied everything, why do you mind if you continue something and admit everything and upset something and remember everything, why do you mind if you repeat something. Why do you mind if you destroy nothing, if you arrange everything, if you continue anything, why do you mind if you admit something. Why do you mind if you believe anything, if you admit everything, if you hear something why do you mind if you do not remember everything. Why do you mind if you remember something, if you like anything, if you resist something, why do you mind if you do not forget everything. Why do you mind if you do not resist anything, if you believe something, if you do not forget anything, if you like everything, why do you mind if you remember something.

      Mr. Peter in saying something was saying that he was understanding something by knowing that he had heard before what he was then hearing. Mr. Peter was often hearing what he had not heard before. Mr. Peter was not always understanding something. Mr. Peter was saying that he being one who was hearing was one who was saying that if he could have been one suffering he would have been one suffering in having been hearing what he was not understanding. Mr. Peter was saying that he was one who could be suffering. Mr. Peter was saying that he was one who was not suffering. Mr. Peter was hearing what he would not have been understanding even if he had heard it before and he had not heard it before. Mr. Peter was saying that he was not understanding it because he had not heard it before but he would not be understanding it if he had heard it before. Mr. Peter was saying that he might not come to be understanding what he was hearing. Mr. Peter was saying that he was not suffering.

      Mrs. Peter was saying that having gone where she had gone she would not go again. Mrs. Peter was saying that in not going again she was deciding that going again was a foolish thing when one did not like it when one had been. Mrs. Peter might go again if she went with some one and Mrs. Peter said she might go with some one but Mrs. Peter said that she would very likely not go again as she very likely would not be going there with any one. Mrs. Peter had been. Mrs. Peter was not going again.

      If in going on there is beginning and if in beginning any one is certain and if in being certain one is certainly needing to be able to believe anything in order to believe what certainly is certain, if there is continuing then certainly there has been enough said when in arranging to be certain one has said very often that which it is certain that one is believing.

      One was, not certain, but one was, not believing, but one was having what was existing. In having what was existing one was being enjoying agreeing with the one who was saying who was saying often, often saying somethings. In that one saying somethings if these things were the things that were certain then in that one saying those things some one enjoying living in agreeing in saying those things was saying things that were certain. That one then being one coming to be certain was certain about those things having been, having not been certain. Any one being such a one and feeling anything is one feeling something. In one feeling something there is certain to be something that in being discouraging is not saddening. In not being saddening that thing having been something is something but some other thing which is something is everything and being everything is something. In being something that thing is then encouraging.

      Why if some one is enough that thing to be that one why is that one, in being one being inside in that one, completely that one, why is that one then being one who in being one is being so little that one that that one is then another kind of a one. Why is that one being one who in being one is one who would be expressing being that one if that one were not one who in expressing being one is not expressing being that one. Clellan is being one. Any one being one is being one. Clellan is being one. In being one he is one, he certainly is one and in certainly being one he is doing something and in doing something he is expressing being one and in expressing being one he is not expressing being that one. In not expressing being that one he is one expressing being completely something. In expressing being completely something he is not expressing being that one. In expressing being completely one he is hardly expressing anything. In hardly expressing anything he is being one. In being that one he is one who is not being the one he is being. In not being the one he is being he is being what he would not be being if he were being anything and he is being something he is being something that would be something if it were anything but not being something it is not anything. Clellan is one, when he is that one he is one. When he is not that one he is completely expressing ing something. When he is completely expressing something he is not expressing being that one. When he is not expressing being that one he is not expressing anything. He is that one. Clellan is one.

      In doing anything if ones are knowing that if they are telling that they have not a reason for doing the thing some will be knowing that they are ones not deeply thinking, then they can say anything. In being ones who can say anything they can be ones knowing that they are deeply thinking. In being ones knowing that they are deeply thinking they can be ones being certain that thinking deeply is not meaning anything.

      In being ones who can say anything they are ones who are knowing that if giving a reason is meaning something they are ones who have not given a reason. In being ones who have not given a reason they are ones knowing that some who have given a reason are ones who can be certain that they certainly have it to be ones deeply thinking.

      In doing anything and giving a reason one can be doing the two things and one can be deeply thinking. In being one deeply thinking one can be one giving a reason. In being one giving a reason one can be one doing something. In doing something one can be one deeply thinking. In deeply thinking one can be one hearing that some are not giving any reason.

      Expect to be right and you are right if you complete everything. That is something that any one reasoning is expecting and any one reasoning is one being one not needing expectation.

      In not needing expectation one is being one completing something and completing anything is anything.

      This is something. This and everything is something and all of everything is what any one deciding everything is expecting. In expecting all of that thing that one not needing expectation is beginning again completing everything. In completing everything beginning and ending has no meaning and why should beginning and ending have meaning if everything is something. Why should they have meaning if deciding anything is what any one is doing.

      Some are deciding something. In deciding they are not expecting and in not expecting they are attending to being ones arranging everything if everything being arranged anything is happening. But nothing is happening because if anything were happening beginning and ending would be having meaning and if beginning and ending did have meaning then not anything would be something any one was deciding and if not any one was deciding anything then every one would be expecting something and if every one were being ones being expecting then not any one would be one doing reasoning and if not any one was one reasoning then not any one would be one completing everything. This is that thing.

      Hearing and not answering, hearing and answering something, telling little things and telling