Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

Considerations upon the Accidents happening on the Vespers of the Passion.

[illustration]

The Prayer in the Garden.

Luk: 22. 41. And he was withdrawn from them about a stones cast, & kneeled down & prayed. 42 Saying, Father, if thou be willing remove this Cup from me: nevertheless not my will but thine be done. 43 And there appeared an Angel from heaven strengthening him.

[illustration]

Iudas betrayeth Christ:

Mat: 26. 47. And while he yet spake, Lo. Iudas one of the twelue came, and with him a great multitude with swords and staves from the chief Preists & Elders of the people. 48. Now he that be trayed him gave them a sign saying whomsoever I shall kiss, that same is he, hold him fast. 49. And forthwith he came to Iesus and said, Haile Master, and kissed him.

1. WHen Jesus had supped and sang a Hymn, and prayed, and exhorted and com∣forted his Disciples with a Farewell-Sermon, in which he repeated 〈◊〉〈◊〉 of his former Precepts which were now apposite to the present condition, and re-inforced them with proper and pertinent arguments, he went over the brook Cedron, and en∣tred into a Garden, and into the prologue of his Passion; chusing that place for his Agony and satisfactory pains, in which the first scene of humane misery was represent∣ed, and where he might best attend the offices of Devotion preparatory to his Death. Besides this, he therefore departed from the house, that he might give opportunity to his Enemies surprise, and yet not incommodate the good man by whose hospitality they had eaten the Paschal Lamb; so that he went like a Lamb to the slaughter, to the Garden* 1.1 as to a prison, as if by an agreement with his persecutors he had expected their arrest, and stayed there to prevent their farther enquiry. For so great was his desire to pay our* 1.2 Ransom, that himself did assist by a forward patience and active opportunity towards the persecution: teaching us, that by an active zeal and a ready spirit we assist the de∣signs of God's glory, though in our own sufferings and secular infelicities.

2. When he entred the Garden, he left his Disciples at the entrance of it, calling with him only Peter, James and John: he withdrew himself from the rest about a stone's cast, and began to be exceeding heavy. He was not sad till he had called them, (for his sorrow began when he pleased:) which sorrow he also chose to represent to those three who had seen his Transfiguration, the earnest of his future Glory, that they might see of how great glory for our sakes he disrobed himself; and that they also might by the confronting those contradictory accidents observe, that God uses to dispense his com∣forts, the irradiations and emissions of his glory, to be preparatives to those sorrows with which our life must be allayed and seasoned; that none should refuse to partake

of the sufferings of Christ, if either they have already felt his comforts, or hope hereaf∣ter to wear his crown. And it is not ill observed, that S. Peter, being the chief of the Apostles and Doctor of the Circumcision, S. John, being a Virgin, and S. James the first of the Apostles that was martyred, were admitted to Christ's greatest retirements and mysterious secrecies, as being persons of so singular and eminent dispositions, to whom, according to the pious opinion of the Church, especially Coronets are prepa∣red in Heaven, besides the great Crown of rightcousness, which in common shall beauti∣fie the heads of all the Saints; meaning this, that Doctors, Virgins and Martyrs shall receive, even for their very state of life and accidental Graces, more eminent degrees of accidental Glory, like as the Sun, reflecting upon a limpid fountain, receives its rays doubled, without any increment of its proper and natural light.

3. Jesus began to be exceeding sorrowful, to be sore amazed and sad even to death. And because he was now to suffer the pains of our sins, there began his Passion whence our sins spring. From an evil heart and a prevaricating spirit all our sins arise; and in the spirit of Christ began his sorrow, where he truly felt the full value and demerit of Sin, which we think not worthy of a tear or a hearty sigh, but he groaned and fell under the burthen. But therefore he took upon him this sadness, that our imperfect sorrow and contrition might be heightned in his example, and accepted in its union and con∣sederacy with his. And Jesus still designed a farther mercy for us; for he sanctified the passion of Fear, and hallowed natural sadnesses, that we might not think the infe∣licities of our nature and the calamities of our temporal condition to become criminal, so long as they make us not omit a duty, or dispose us to the election of a crime, or force us to swallow a temptation, nor yet to exceed the value of their impulsive cause. He that grieves for the loss of friends, and yet had rather lose all the friends he hath than lose the love of God, hath the sorrow of our Lord for his precedent. And he that fears death, and trembles at its approximation, and yet had rather die again than sin once, hath not sinned in his fear; Christ hath hallowed it, and the necessitous condition of his nature is his excuse. But it were highly to be wished, that in the midst of our caresses and levities of society, in our festivities and triumphal merriments, when we laugh at folly and rejoyce in sin, we would remember that for those very merriments our Blessed Lord felt a bitter sorrow; and not one vain and sinful laughter; but cost the Holy Jesus a sharp pang and throe of Passion.

4. Now that the Holy Jesus began to taste the bitter Cup, he betook him to his great Antidote, which himself, the great Physician of our Souls, prescribed to all the world to cure their calamities, and to make them pass from miseries into vertue, that so they may arrive at glory; he prays to his heavenly Father, he kneels down, and not only so, but falls flat upon the earth, and would in humility and fervent adoration have descended low as the centre; he prays with an intension great as his sorrow, and yet with a dereliction so great, and a conformity to the Divine will so ready, as if it had been the most indifferent thing in the world for him to be delivered to death, or from it: for though his nature did decline death, as that which hath a natural horrour and contradiction to the present interest of its preservation; yet when he looked upon it as his heavenly Father had put it into the order of Redemption of the World, it was that Baptism which he was straitned till he had accomplished. And now there is not in the world any condition of prayer which is essential to the duty, or any circumstances of advantage to its performance, but were concentred in this one instance; Humility of spirit, lowliness of deportment, importunity of desire, a fervent spirit, a lawful mat∣ter, resignation to the will of God, great love, the love of a Son to his Father, (which appellative was the form of his address) perseverance, (he went thrice, and prayed the same prayer.) It was not long, and it was so retired as to have the advantages of a sufficient solitude and opportune recollection; for he was withdrawn from the most of his Disciples: and yet not so alone as to lose the benefit of communion; for Peter and the two Boanerges were near him. Christ in this prayer, which was the most fervent that he ever made on earth, intending to transmit to all the world a precedent of Devotion to be transcribed and imitated; that we should cast all our cares, and empty them in the bosom of God, being content to receive such a portion of our trouble back again, which he assigns us for our spiritual emolument.

5. The Holy Jesus having in a few words poured out torrents of innocent desires, was pleased still to interrupt his Prayer, that he might visit his charge, that little flock which was presently after to be scattered: he was careful of them in the midst of his Agonies; they in his sufferings were fast asleep. He awakens them, gives them com∣mand to watch and pray, that is to be vigilant in the custody of their senses, and obervant

of all accidents, and to pray that they may be strengthened against all incursions of* 1.3 enemies and temptations; and then returns to prayer; and so a third time; his Devo∣tion still encreasing with his sorrow. And when his Prayer was full, and his sorrow come to a great measure, after the third, God sent his Angel to comfort him; and by that act of grace then only expressed, hath taught us to continue our Devotions so long as our needs last. It may be God will not send a Comsorter till the third time, that is, after a long expectation, and a patient 〈◊〉〈◊〉, and a lasting hope: in the inte∣rim God supports us with a secret hand, and in his own time will refresh the spirit with the visitations of his Angels, with the emissions of comfort from the Spirit, the Comforter. And know this also, that the holy Angel, and the Lord of all the An∣gels, stands by every holy person when he prays; and although he draws before his glories the curtain of a cloud, yet in every instant he takes care we shall not perish, and in a just season dissolves the cloud, and makes it to distill in holy dew, and drops sweet as Manna, pleasant as Nard, and wholsome as the breath of Heaven. And such was the consolation which the Holy Jesus received by the ministery of the An∣gel,* 1.4 representing to Christ the Lord of the Angels, how necessary it was that he should die for the glory of God; that in his Passion his Justice, Wisdom, Goodness, Power and Mercy should shine; that unless he died all the World should perish, but his bloud should obtain their pardon; and that it should open the gates of Heaven, repair the ruine of Angels, establish a holy Church, be 〈◊〉〈◊〉 of innumerable adoptive children to his Father, whom himself should make heirs of glory; and that his Passi∣on should soon pass away, his Father hearing and granting his Prayer, that the Cup should pass speedily, though indeed it should pass through him; that it should be at∣tended and followed with a glorious Resurrection, with eternal rest and glory of his Humanity, with the exaltation of his Name, with a supreme dominion over all the world, and that his Father should make him King of Kings, and Prince of the Ca∣tholick Church. These, or whatsoever other comforts the Angel ministred, were such considerations which the Holy Jesus knew, and the Angel knew not but by communication from that God to whose assumed Humanity the Angel spake; yet he was pleased to receive comfort from his servant, just as God receives glory from his creatures, and as he rejoyces in his own works, even* 1.5 because he is good and gracious, and is pleased so to do; and because himself had caused a voluntary sadness to be interposed between the ha∣bitual knowledge and the actual consideration of these discourses; and we feel a pleasure when a friendly hand lays upon our wound the plaister which our selves have made, and applies such instruments and con∣siderations of comfort which we have in notion and an ineffective habit, but cannot reduce them to act, because no man is so apt to be his own comforter; which God hath therefore permitted, that our needs should be the occasion of a mutual Chari∣ty.

6. It was a great season for the Angel's coming, because it was a great necessity which was incumbent upon our Lord; for his sadness and his Agony was so great, mingled and compounded of sorrow and zeal, fear and desire, innocent nature and per∣fect grace, that he sweat drops as great as if the bloud had started through little undis∣cerned fontinels, and outrun the streams and rivers of his Cross. * 1.6 Euthymius and ‖ 1.7 Theophylact say, that the Evangelists use this as a tragical expression of the greatest Ago∣ny, and an unusual sweat, it being usual to call the tears of the greatest sorrow tears of 〈◊〉〈◊〉. But from the beginning of the Church it hath been more generally apprehen∣ded literally, and that some bloud mingled with the 〈◊〉〈◊〉 substance issued from his veins in so great abundance, that they moistened the ground, and bedecked his gar∣ment, which stood like a new firmament studded with stars, portending an approach∣ing storm. Now he came from Bozrah with his garments red and bloudy. And this* 1.8 Agony verified concerning the Holy Jesus those words of David, I am poured out like water, my bones are dispersed, my heart in the midst of my body is like melting wax, saith Justin Martyr. * 1.9 Venerable Bede saith, that the descending of these drops of bloud upon the earth, besides the general purpose, had also a particular relation to the present infirmities of the Apostles, that our Blessed Lord obtained of his Father, by the merits of those holy drops, mercies and special support for them; and that effusion redeemed them from the present participation of death. And S. Austin medi∣tates, that the Body of our Lord all overspread with drops of bloudy sweat did prefigure the future state of Martyrs, and that his Body mystical should be clad in a red garment variegated with the symbols of labour and passion, sweat and

bloud; by which himself was pleased to purifie his Church, and present her to God holy and spotless. What collateral designs and tacite significations might be designed by this mysterious sweat, I know not; certainly it was a sad beginning of a most do∣lorous Passion: and such griefs, which have so violent, permanent and sudden effects upon the body, which is not of a nature symbolical to interiour and immaterial causes, are proclaimed by such marks to be high and violent. We have read of some persons, that the grief and fear of one night hath put a cover of snow upon their heads, as if the labours of thirty years had been extracted, and the quintessence drank off in the passion of that night: but if Nature had been capable of a greater or more prodigious impress of passion than a bloudy sweat, it must needs have happened in this Agony of the Holy Jesus, in which he undertook a grief great enough to make up the imper∣fect Contrition of all the Saints, and to satisfie for the impenitencies of all the world.

7. By this time the Traitor Judas was arrived at Gethsemani, and being in the vi∣cinage of the Garden, Jesus rises from his prayers, and first calls his Disciples from their sleep, and by an Irony seems to give them leave to sleep on, but reproves their drousi∣ness, when danger is so near, and bids them henceforth take their rest; meaning, if they could for danger, which now was indeed come to the Garden-doors. But the Holy Jesus, that it might appear he undertook the Passion with choice and a free ele∣ction, not only refused to flie, but called his Apostles to rise, that they might meet his Murtherers, who came to him with swords and staves, as if they were to surprise a Prince of armed Out-laws, whom without force they could not reduce. So also might Butchers do well to go armed, when they are pleased to be afraid of Lambs, by calling them Lions. Judas only discovered his Master's retirements, and betrayed him to the opportunities of an armed band; for he could not accuse his Master of any word or pri∣vate action, that might render him obnoxious to suspicion or the Law. For such are the rewards of innocence and prudence, that the one secures against sin, the other against suspicion and appearances.

8. The Holy Jesus had accustomed to receive every of his Disciples after absence with entertainment of a Kiss, which was the endearment of persons, and the expressi∣on of the oriental civility: and Judas was confident that his Lord would not reject him, whose feet he had washed at the time when he foretold this event, and therefore had agreed to signifie him by this * 1.10 sign; and did so, beginning war with a Kiss, and breaking the peace of his Lord by the symbol of kindness: which because Jesus entertained with much evenness and charitable expressi∣ons, calling him‖ 1.11 Friend, he gave evidence, that if he re∣tained civilities to his greatest enemies in the very acts of ho∣stility, he hath banquets and crowns and scepters for his friends, that adore him with the kisses of Charity, and love him with the sincerity of an affectionate spirit. But our Blessed Lord, besides his essential sweetness and serenity of spirit, understood well how great benefits himself and all the World were to receive by occasion of that act of Judas: and our greatest enemy does by accident to holy per∣sons the offices of their dearest friends; telling us our faults without a cloak to cover their deformities, but out of malice laying open the circumstances of aggravation, doing us affronts, from whence we have an instrument of our Patience, and restrain∣ing us from scandalous crimes, lest we become a scorn and reproof to them that 〈◊〉〈◊〉 us. And it is none of God's least mercies, that he permits enmities amongst men, that animosities and peevishness may reprove more sharply, and correct with more se∣verity and simplicity, than the gentle hand of friends, who are apter to bind our wounds up, than to discover them and make them smart; but they are to us an excellent probation how friends may best do the offices of friends, if they would take the plainness of enemies in accusing, and still mingle it with the tenderness and good affections of friends. But our Blessed Lord called Judas Friend, as be∣ing the instrument of bringing him to glory, and all the World to pardon, if they would.

9. Jesus himself begins the enquiry, and leads them into their errand, and tells them he was JESUS of Nazareth whom they sought. But this also, which was an answer so gentle, had in it a strength greater than the Eastern wind or the voice of thunder; for God was in that still voice, and it* 1.12 struck them down to the ground. And yet they, and so do we still persist to persecute our Lord, and to provoke the eternal God,

who can with the breath of his mouth, with a word, or a sign, or a thought, reduce us into nothing, or into a worse condition, even an eternal duration of torments, and cohabitation with a never-ending misery. And if we cannot bear a soft answer of the merciful God, how shall we dare to provoke the wrath of the Almighty Judge? But in this instance there was a rare mixture of effects, as there was in Christ of Natures;* 1.13 the voice of a Man, and the power of God. For it is observed by the Doctors of the Primitive Ages, that from the Nativity of our Lord to the day of his Death, the Divi∣nity and Humanity did so communicate in effects, that no great action passed, but it was like the Sun shining through a cloud, or a beauty with a thin veil drawn over it, they gave illustration and testimony to each other. The Holy Jesus was born a tender and a crying Infant; but is adored by the Magi as a King, by the Angels as their GOD. He is circumcised as a Man; but a name is given him to signifie him to be the SAVIOUR of the World. He flies into Egypt like a distressed Child under the conduct of his helpless Parents; but as soon as he enters the Country, the Idols fall down and confess his true Divinity. He is presented in the Temple as the Son of man; but by Simeon and Anna he is celebrated with divine praises for the MESSI∣AS, the SON OF GOD. He is baptized in Jordan as a Sinner; but the Ho∣ly Ghost descending upon him proclaimed him to be the well-beloved of God. He is hungry in the Desart as a Man; but sustained his body without meat and drink for forty days together by the power of his Divinity: There he is tempted of Satan as a weak Man, and the Angels of light minister unto him as their supreme Lord. And now a little before his death, when he was to take upon him all the affronts, miseries and exinanitions of the most miserable, he receives testimonies from above, which are most wonderful: For he was tranfigured upon Mount Tabor, entred triumphantly in∣to Jerusalem, had the acclamations of the people: when he was dying, he darkned the Sun; when he was dead, he opened the sepulchres; when he was fast nailed to the Cross, he made the earth to tremble; now when he suffers himself to be appre∣hended by a guard of Souldiers, he strikes them all to the ground only by replying to their answer, that the words of the Prophet might be verified, Therefore my people shall* 1.14 know my Name; therefore they shall know in that day, that I am he that doth speak, behold it is I.

10. The Souldiers and servants of the Jews having recovered from their fall, and risen by the permission of Jesus, still persisted in their enquiry after him, who was pre∣sent, ready, and desirous to be sacrificed. He therefore permitted himself to be taken, but not his Disciples: for he it was that set them their bounds; and he secured his Apostles to be witnesses of his suffering and his glories; and this work was the Redem∣ption of the world,* 1.15 in which no man could have an active share, he alone was to tread the wine-press; and time enough they should be called to a fellowship of suffer∣ings. But Jesus went to them, and they bound him with cords: and so began our li∣berty and redemption from slavery, and sin, and cursings, and death. But he was bound faster by bands of his own; his Father's Will, and Mercy, Pity of the world, Prophecies, and‖ 1.16 Mysteries, and Love held him fast: and these cords were as strong as death; and the cords which the Souldiers malice put upon his holy hands were but symbols and figures, his own compassion and affection were the morals. But yet he undertook this short restraint and condition of a prisoner, that all sorts of persecution and exteriour calamities might be hallowed by his susception, and these pungent sor∣rows should like bees sting him, and leave their sting behind, that all the sweetness should remain for us. Some melancholick Devotions have from uncertain stories added sad circumstances of the first violence done to our Lord; That they bound him with three cords, and that with so much violence, that they caused bloud to start from his tender hands; That they 〈◊〉〈◊〉 then also upon him with a violence and incivility like that which their Fathers had used towards Hur the brother of Aaron, whom they choaked with impure spittings into his throat, because he refused to consent to the ma∣king a golden Calf. These particulars are not transmitted by certain Records. Cer∣tain it is, they wanted no malice, and now no power; for the Lord had given himself into their hands.

11. S. Peter seeing his Master thus ill used asked, Master, shall we strike with the sword? and before he had his answer cut off the ear of Malchus. Two swords there were in Christ's family, and S. Peter bore one; either because he was to kill the Paschal Lamb, or, according to the custom of the Country, to secure them against beasts of prey, which in that region were frequent, and dangerous in the night. But now he used it in an unlawful war; he had no competent authority, it was against the Ministers

of his lawful Prince, and against our Prince we must not draw a sword for Christ him∣self, himself having forbidden us; as his kingdom is not of this world, so neither were his defences secular: he could have called for many legions of Angels for his guard, if he had so pleased; and we read that one Angel slew 185000 armed men in one night; and therefore it was a vast power which was at the command of our Lord; and he needs not such low auxiliaries as an army of Rebels, or a navy of Pirates, to 〈◊〉〈◊〉 his cause: he first lays the foundation of our happiness in his sufferings, and hath ever since supported Religion by patience and suffering, and in poverty, and all the circumstances and conjunctures of improbable causes. Fighting for Religion is certain to destroy Cha∣rity, but not certain to support Faith. S. Peter therefore may use his keys, but he is commanded to put up his sword; and he did so; and presently he and all his fellows fairly ran away: and yet that course was much the more Christian, for though it had in it much infirmity, yet it had no malice. In the mean time the Lord was pleased to touch the ear of Malchus, and he cured it; adding to the first instance of power, in throwing them to the ground, an act of miraculous mercy, curing the wounds of an enemy made by a friend. But neither did this pierce their callous and obdurate spirits; but they led him in uncouth ways, and through the brook Cedron, in which it is said* 1.17 the ruder souldiers plunged him, and passed upon him all the affronts and rudenesses* 1.18 which an insolent and cruel multitude could think of, to signifie their contempt and their rage. And such is the nature of evil men, who, when they are not softned by the instruments and arguments of Grace, are much hardned by them; such being the purpose of God, that either Grace shall cure sin, or accidentally increase it; that it shall either pardon it, or bring it to greater punishment: for so I have seen healthful medi∣cines abused by the incapacities of a heathless body become fuel to a fever, and increase the distemperature from indisposition to a sharp disease, and from thence to the margent of the grave. But it was otherwise in Saul, whom Jesus threw to the ground with a more angry sound than these persecutors: but Saul rose a Saint, and they persisted De∣vils, and the grace of God distinguished the events.

Notes

• * 1.1

  〈◊〉〈◊〉 in hor∣to tanquam in 〈◊〉〈◊〉.
• * 1.2

  S. Chrys. 〈◊〉〈◊〉 laborem minu∣at 〈◊〉〈◊〉 se 〈◊〉〈◊〉, Theophyl.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luke 22. 44. Extensius ora∣bat, sic Lati∣nus Interpres 〈◊〉〈◊〉: Alii 〈◊◊〉〈◊◊〉 per [〈◊〉〈◊〉.]
• * 1.4

  〈◊◊〉〈◊◊〉, sed 〈◊◊〉〈◊◊〉 quae 〈◊〉〈◊〉 non minuit 〈◊〉〈◊〉 magis auxit: 〈◊◊〉〈◊◊〉 est ex 〈◊◊〉〈◊◊〉. non 〈◊〉〈◊〉 dolo∣ris 〈◊〉〈◊〉. Beda in Lucae 22.
• * 1.5

  Cum 〈◊〉〈◊〉, solamen 〈◊◊〉〈◊◊〉 solatur 〈◊◊◊〉〈◊◊◊〉. Res miranda! 〈◊〉〈◊〉 dans 〈◊〉〈◊〉 Rex à 〈◊〉〈◊〉 sumit 〈◊〉〈◊〉. 〈◊〉〈◊〉 Anglus.
• * 1.6

  In c. 24. Mat.
• ‖ 1.7

  In 22. 〈◊〉〈◊〉.
• * 1.8

  Justin, 〈◊〉〈◊〉. Dial, 〈◊〉〈◊〉. Athan 〈◊◊〉〈◊◊〉. 6. 〈◊〉〈◊〉 Beat. 〈◊◊〉〈◊◊〉. Aug. 〈◊〉〈◊〉. 6. 〈◊〉〈◊〉. 5. de Consecr. 〈◊〉〈◊〉. Hier. l. de 〈◊〉〈◊〉. Heb. Iren. l. 4. 〈◊〉〈◊〉 31. 〈◊◊〉〈◊◊〉. Idem ai∣unt Dionys. Alex, Aymoni∣us, Epiphan, & 〈◊〉〈◊〉.
• * 1.9

  Lib. 6. in 〈◊〉〈◊〉.
• * 1.10

  O signum 〈◊〉〈◊〉! O 〈◊◊◊◊〉〈◊◊◊◊〉 osculo incipitur 〈◊〉〈◊〉, & 〈◊〉〈◊〉 pacis 〈◊〉〈◊〉 pacis 〈◊◊〉〈◊◊〉. Aug. 〈◊〉〈◊〉. 12.
• ‖ 1.11

  Si 〈◊〉〈◊〉, & 〈◊〉〈◊〉 Domine, 〈◊〉〈◊〉 Amici 〈◊〉〈◊〉, Qu 〈◊◊◊◊〉〈◊◊◊◊〉 Qui 〈◊◊〉〈◊◊〉 & 〈◊〉〈◊〉? Hondem. de Passione.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.13

  S. Cyril. S. 〈◊〉〈◊〉. S. 〈◊〉〈◊〉, &c.
• * 1.14

  Isai. 52. 6.
• * 1.15

  Simovit 〈◊◊◊〉〈◊◊◊〉, non 〈◊◊〉〈◊◊〉 so∣lum 〈◊〉〈◊〉 illud & opus salutis 〈◊◊〉〈◊◊〉. Reg∣nantis 〈◊〉〈◊〉, & non 〈◊◊〉〈◊◊〉 opus est. S. Cyril.
• ‖ 1.16

  Dominum omnium 〈◊〉〈◊〉, non ar∣ma, 〈◊〉〈◊〉. S. Amb. in Lue 〈◊〉〈◊〉.
• * 1.17

  〈◊〉〈◊〉 in via 〈◊〉〈◊〉.
• * 1.18

  Psal. 110. 〈◊〉〈◊〉.