De venenis, or, A discourse of poysons their names, natures, & vertues : with their several symptomes, prognosticks, and antidotes / by W.R., M.D.

TO THE MORE IMPRUDENT AND RURALL READERS.

THe more prudent and Judicious sort of Men, will not be much Concerned in what I shall, in this Epistle deliver; Being, for the most part, already, Convinced of the Truth thereof: But, of this sort, there are but a few; It is to the major part of our little world, Therefore, I address my words at present. Of whom, many, if not most, will, 〈◊〉〈◊〉 know, Conclude, they may, with this Tract, be able to Cure themselves and o∣ther of what Poyson soever they have

taken; But, they will find them∣selves deceived; for although I have indeed, to their Capacities, shewed how many severall wayes they may, not only be prejudiced, but also destoyed; Yet the Cures and Antidotes, are beyond the Sphear of their Capacities; For if al•• the Physick books in the world should be Eng∣••ished unto them, there would still be a necessity of having Able and Learned Physicians, that can, by severall signes discover the Causes and Nature of the Maladys, And thence, know how to admi∣nister a proper Agent to the Patient, for effecting the Cure. Which, the vulgar, being ignorant, can never be Capable of. For, it is not the knowing of medicines only, that will make them Practitioners, for then, An Apothecary were most probable to make the best Physician; But, how rightly, to apply and administer the Remedy, the Disease, Cause, Consti∣tution, Temperature, Age, Sex, and other Accidents, Customes, &c. of the ••atient ••eing Considered.

Moreover, To Practise out of Books meerly, As many Gentlemen, and Gentlewomen, And all Empericks and ignorant Practitioners do, is extreamly pernitious, without good Advice: For many times Death and Destruction follow thereupon, as daily examples evince us; Amatus Lucitanus tell us Cent. 2. Curat. 33.(a) 1.1 Of a Young Man of his Acquint∣ance, thus meeting with a Receipt of an Unguent against the Itch, where∣with he was much molested, with∣out further advice, anointing him∣s••lf all over with the same, which, having a considerable quantity of Arsnick in it, a thing whose virtue and force he was ignorant off, was thereby killed, instead of being Cur∣ed, and lying down to sleepe, never awoake more. Another, likewise, is mentioned by Franciscus Valeriola, in his Observation, who having met with a small Tract of the prayse of Hel∣lebor, would needs practice upon himself,

And so, mostaking ʒ j for ℈j would have been Poysoned, had not other occasions accidentally prevented, And Zacutus Lucitanus, Lib. 3. Prax. Admirand, Observat. 141. Mentions one of a hot and dry Temperature that put himself in to the hand, of an Eminent Emperick, for esteem and name among the Rurall of the world, by reason of his gray haires and Age, his boasting vaunts & the like; was by the unadvisedness of this Quack (applying contrary medicines to his con∣dition) so tormented with intollerable paines, Continuall Watchings, whereby his malady was increased, so that from a languishing Condition, Death, in a few dayes, followed. Whence, the aforemen∣tioned Valeriola affirmes out of Dama∣scen. 2. And 3. Aphoris.(b) 1.2 That to work out of Books, without know∣ledge, a good Wit and Judgement, is most perilous; Wherefore we admonish Men to be wa••e; For, how rash and unadvised a thing it is to

believe the writings of the Learned, or, to take all upon Trust, without Art, Reason, Judgement, may appear by this Patient. And Penotus con∣cludes, in Praefat. Nar. Med.(c) 1.3 Many things are found written in our Books, which to the ignorant Read∣er may seem excellent Remedies; But when they come to use them, they oftentimes, find themselves deceived, and take Poyson instead of Physick. Thus did that Titular Physician in the afore mentioned Za∣cutus Lucitanus, Lib. Citat. Obser∣vat. 143. Kill himself, trying Conclusi∣ons on his own Body; If, therefore, these Cheats, be ignorant in their own Condi∣tion, how much more in others? But, how can it be otherwise, being ignorant in those seven Doctrines and Disciplines mentioned in the Epistle Dedicatory.

Yet there are some who do not forbear to vindicate these Idiots. Affirming them so carefull, Cautious, and Conscientious,

as that they will give nothing but what is safe; And if it do no good, will do no hurt; Have been of long experience, and known to have cured many, of divers Maladies, &c. I Answer; As to their Carefulnesse, Cautiousness, and Conscien∣tiousnesse in their Practice, which the ignorant fansy to themselves, is ridicu∣lous, and Repugnant to common sense; For how can any Man be Carefull, or Cautious, in what he knows not? will all the Care, and Circumspection in the world availe; when they know not what to take care of, nor what to avoid? Care, and Cautiousnesse, consist not in admini∣string that which they call safe and good medicines, such as, in themselves, because, if they do no good, will not poyson or kill the Patient; But in praescribing such as may take off the Cause of the Malady, and may suite with the Disease, the Con∣stitution, Age, Sex, Temperature, &c. of the Patient. And, if in these, he be ig∣norant, And of them knowes not how to

judge; his Care and Cautiousnesse is a non ens: And, Consequently, to affirm, him, then, Conscientious, is Nonsence: For if he had any thing of Conscience, he would not dare to meddle with what he knowes not, especially where the life of Man is concerned, and at stake.

Neither can he be sayed to have expe∣rience, and to have cured Any: much less many of Divers Maladies. This Conception arises from a praved Ima∣gination of the vulgar; who, being Igno∣rant, can not judge either of Causes, means, or effects; But, falsly, take the e∣vent, to be the effect of their medicines; Because an Ignorant boasting Quack (which hath only a few Receipts, that have been recommended for good medi∣cines (and perhaps they are so) which he uses at adventure, and a like to all infir∣mities, Temperatures, Ages and Conditi∣ons) gives a medicine to a sick party, And he afterwards mends and recovers, All his Relations and ignorant Acquaint∣ance,

presently conclude it was the Em∣perick's Physick availed, and produced this effect: when, for ought they, or their Mountebanck can tell, the Patients own Nature wrought out the violence of the Disease, and so Recovered; Or per∣haps it was the wholsom and proper Physick he took before, from some Rati∣onall Physician that took off the Cause, and was the Introducer of his Recouery, although, at the present, it could not be so apparently, discerned: And being im∣patient of Health, took the Advice of the Ignorant Practitioner (as many people too frequently do) And then attribute all to that, it being the last thing he took.

Or, to speak the best of this kind of mad Practice; If the Emperick were instrumentall of the sick parties Restau∣ration; (As, it is not impossible for them to hit upon the right means, sometime or other) yet it was but by chance, acci∣dentally; for he can neither describe the Disease offending, nor the Cause introdu∣cing

it, or the reasons either why it works such symptomes in this party, or why he praescribed such a Remedy. So that, Al∣though he did the Cure, he can* 1.4 not say he did it; because he knew not what he did; And therefore he cannot be said to have experience; For, as Aristotle rightly teacheth, Metaph. Lib. 1. Ex∣perientia singularium, Ars univer∣salium cognitio est. Much lesse when not once in a thousand times he hitts the mark, happens on the right Disease, Temperature, Constitution, and Con∣dition of the Patient that suits with his Recipts.

If Recipts, alone, were sufficient to make a Physician; An Apothecary were the likeliest man to become the best Physician, having the Receipts of many Learned Physicians sent daily unto him; But, as the Bodies, Conditions, and Acci∣dents usually differ, so that divers medi∣caments are, accordingly, praescribed; so will it be requisite to know, first, where

they shall meet with Patiēts in all respects suitable to those for which they were first praescribed, before they, with any certain∣ty, use them again. Nay, and sometimes they will find such intricate Causes, Symptomes, and Affections, as will puzle and put the best Physician to a stand. Thus Sennertus that Famous Neote∣rick Philosopher and Physician, Con∣fesses of himself Insticut. Med. Lib. 2. Part. 3. Cap. 9. ubi agit De Epilepsia, who notwithstanding was the great Re∣storer of the Art of Physick to the whole world. So doth Montanus ut testatur Erastus, Part. 4. Disput. Contr. Para∣cels. Victorinus Trincavellus, a fa∣mous Venetian Doctor, as you may see in his Counsells, Consil. 15. and 16. Together with Falopius, and Francan∣zanus, two Learned Physicians, being all three Conferred with, at one time, a∣bout one and the same matter, gave each of them their severall opinions. And the same Trincavel, being demanded his ad∣vice

of a young man oppressed with melan¦cholly, confessed he was indeed melācholly▪ But knew not to what kind to appropriate it. Heildishem, likewise, Speciel. 2. Fol▪ 166. Tells us, that Paulus Regulinus, being consulted in the like case, was so confounded with a Confusion of Symp∣tomes, that he knew not to what kind t•• refer it. But this is common in our daily practice.

Wherefore, if there be this difficulty in one Disease; what is there, think you when there is a Complication and mix∣ture of Distempers together, As is fre∣quent in Affections of the Head, and Brain? For, as Marcellus Donatus Cap. 4. De Medica Historia mirabili Lib. 2. Excellently notes,(d) 1.5 Distem∣pers of the Brain are of near affinity one with an other. And, that oft∣entimes, one followeth in the neck of another, as we daily see, and which is more wonderfull, Divers do semel & simul at one and the

same time altogether afflict one and the same Man. Felix ••laterus, in Ment. Conservatione Lib. 1. Tells us of a Patient of his, that was molested with Caro, Convulsio, Memoria Laesa, & Visus Halucinatio, one upon the neck of an other. Also in Lib. 1. De Mentis Alienatione, He mentions a no∣ble man who was troubled with the Hy∣pochondriack melancholly, Palpita∣tion of the Heart, with divers Symp∣tomes of the Head and Belly all together. Joannes Montanus, Consil. 128. For the Duke of Millain, shewes, that he was troubled with a(e) 1.6 Catarrh, a Cough, Difficulty of Breathing, Pain in the Head, Vertigo, the Gout, And an Hydropicall swelling in the Leggs by intervalls; And, sometimes, with most of them together. And in Consil. 36. He hath a Pa••ient both molested with both the Vertigo, and Palsie at once. Likewise in Consil. 38. He gives his Advice of one affected with the Ver∣tigo,

and Cephalalgia.(f) 1.7 Valescus also, writes that he had a Man in Cure of 65. years of Age, who at one and the same time was perplexed with the weaker sort of the Apoplexy, the universall Palsie, And the Falling. sicknesse by fits. Joannes Crato, Consil. 73. Lib. 7. Mentions a Woman who with the Vertigo, was also affected with a Delirium, Trembling of the Heart, An universall leannesse, Con∣vulsion, Gnashing of the Teeth, with an hurting of the Chief faculties▪ Sometimes, as it were, taken with the Catalepfie, &c. Of which, examples are infinite.

Thus, Physicians themselves may b•• sometimes Confounded with a mixture of Symptomes, and in Complicated Ma∣ladies, in their Practice of this most seri∣ous and Weighty Art of Phsick; How much more, then, such as are not fitte•• and made capable of so great a Fun∣ction?

So that, then, there is no place left for such Mens practice, nor Colour, for their Intrusion thereinto: For, these things being considered, they cannot chuse but do much more hurt th•••• good. Nay, and the meanest Capacity, m••st needs be sen∣sible, that if it be no more th•••• this, it is mischief sufficient. That by taking their safe medicines as they call them, & wait∣ing for help from them, it is most com∣••••ly seen the Patient neglects to seek out after the true and right way of Recovery ••ill it be too late; And so mis••rably pe∣••ishes through neglect, which is as much ••urt, I think, as if they should give him ••oyson to dispatch him presently.

And, thus, likewise, both Gentle, and ••imple, man, times, kill themselves and ••elations by tampering with medicines from their own Receipts, and trusting to their own Judgements without the Ad∣vice of Physicians that are alone able to ••ustruct them. As also by trying and ••ixing their own fansies whilst they are

under the Physicians hand, whereby they Impede the operation of the right means, and bring both shame and ignominy on the Physician and whole Art: not like sober, but Imprudent people; Such is their cagernesse after Cure.

Others are so mad, as to run to Conju∣rers, Witches, Magicians, as they vaunt themselves, but, indeed, meere Cheats, pretending to Cure by Words, Philters, Charmes, Amulets, and the like De∣vices of the Devill. But all Cures thereby, if any be performed, is by the power of the Devill, and not by any pow∣er or virtue in those conceipts; As he did delude the Pagans and Heathen our Forefathers, making them believe, their Gods (as Verstegan in his Antiquities and others shew) Did this or that Cure; so he doth these Practitioners still, and such as give ear unto them. It is the same evill Spirit that then wrought, that now worketh in the Hearts of the Children of Disobedience.

I advise, therefore, that all Christian people come out of their snares, lest they thereby hazard their Souls health for, ever. Let us walk in GODS way, that professe our selves christians, And shun the wayes of the Devil: For, if we forsake GOD, it is just with him to forsake us who are but Wormes, Job 25.6. Such as he can very well spare, and he without; He hath no need of us, that he should bear with our impieties. Why should we then seek to Angels, Saints, Devills, Magitians, Conjurers, Witches, Impostors, Empericks, Cheats, Ignoramusses, when we may walk in GODS way, by using the lawful meanes he hath appointed by the Hand of the Physiciā. And are Invited, Psal. 50.15. To come unto him? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et invoca me in Die Angustiae; It is very Emphaticall in the Hebrew. Our Translation renders it, Call upon me in the Day of trouble; But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Trouble or Affliction, is the

Noun foeminine of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies Streightned, or pressed with streights, Afflicted or Oppressed with Afflictions both of Body and Mind: From the Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He Streightned. So that, I say, Let us go to GOD who is able to Deliver us, and hath promised Deliverance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Liberabote; All∣though we be never so much streightned, afflicted and Opressed in Mind, or Body by Sicknesse, he is able to deliver and ease us of our paines, &c. if we walk in his way, and use the lawfull means, he will deliver us.

Some, again, on the other extream, are so stupid, and Pharisaically precise, (whether from this Text of Scripture, or others, I know not) As that they will use no means at all; Accompting it a vain, if not an unlawfull, thing; And Physici∣ans uselesse Creatures, refusing all Help when they are sick, saying, out of a phan∣tastical peece of seeming piety, they trust in GOD, And therefore, Let him

work his will, expecting GOD will work miracles for them.

But; they ought to know, Religion doth not teach them, nor any one, to be Ma••••••l, and to want Common-sense; which shew∣eth us, that the LORD hath endewed Plants, Vegetables, Metalls, &c. with admirable virtue for our use. The LORD hath created medicines out of the Earth, And he that is wise will not abhor them; with such doth he heal Men and take away their paines; of such doth the Apothecary make a Confection: Sayes Jesus the Son of Sirach, Ecclus. 38.4, 7, 8. Whom the Learned esteemed as one of the wis∣est men (next to SOLOMON) that euer was. But however, I say, common sense evinceth us of this. Surely, these men (as Devout as they think thēselues) have never read that of Luke 5.31. where our SAVIOUR himself, tells them, The whole need not a Physici∣an but they that are sick: Wherefore▪

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they who have not their healths, do. Neither have they considered that in Deut. 6.16. Thoushalt not tempt the Lord thy God. Of which, they can never excuse themselves, whilst they neg∣lect the means when it may be had. Thereby sinning in an high Nature, whilst they accompt it a sin to use that means which GOD makes a sin if they do not. For, as he hath not promised to sustain our lives longer then we use the means Meat and Drink; or to save our Souls, if we do not pursue holiness, use the Ordi∣nances the Word and Sacraments: So hath he not shewed us in any part of his revealed Will, any hopes of recovery out of the least Distemper (in an ordina∣ry way) without the use of Physick. We are not, therefore, to lye still and say, with the guiddy multitude, God help us, on∣ly; But also put forth our helping hand for relief. For then, and then only, may we look unto GOD for a blessing, from whom cometh healing, Ecclus. 38.2.

And then may we boldly say, The LORD work his will. And our Consciences will testifie unto us, we have not been accessary to our own ruin and destruction: Of which, otherwise, we must necessarily, be guilty; And so without GODS infinite mercy, destroy the Soul too, as well as the Body. He that kills another, kills but his Body; But he or she, that is accessary to their own deaths, kills both Body and Soul. That is, if it be resolutely and wilfully acted. And who can imagine any other, but that wilfull perversness is the cause of any ones wholly neglect of the use of the means to restore▪ Health? When they may, as well, and upon as good and rationall grounds, hope to be saved without means (which although it be not impossible, yet it is improbable, it being the ordinary way) or live without food; as to be well without Physick.

It is a ridiculous way of Arguing, therefore, that when their time is

Come they must Dye, do all the Doctors what they Can; And, till then, they shall not, how remiss or careless soever they are in seeking out, or making use of what is Con∣ducible to their recovery It is true, there is a place in the HOLY WRIT (from whence many draw that Argument, and on which they ground this their Phrensie) which to the vulgar Capacity, And common apprehen∣tion of the giddy multitude seemes to Jndicate that GOD hath appointed a determinate time, some shorter, some longer, in which they must undoubtedly Dye, viz. in Job 14.••. Seeing his dayes are determined, the number of his moneths are with thee, thou hast appointed his bounds that he cannot passe.

For the better understanding of which, we must Consider upon what occasion, and to what end this was uttered by Job, and lik••wis•• compare it with other places

of SCRIPTURE. In short then, the occasion was Jobs many, and sor•• afflictions; whereupon speaking to GOD, and desiring mercy of Him, he pleads with the LORD from the Consideration of the shortnesse of Mans life, which he termes but Dayes, and Moneths at the most, He ascends not up to Years; Inti∣mating that Mans lif•• was so exceeding fraile and short, in Comparison of GOD and Eternity, that it was not worthy, as it were, to be named; And therefore at the beginning of the Chapter he says, Man that is born of a Woman is of few Dayes, and full of trouble. He cometh forth like a Flower, and is cut down; Hee fleeth also as a shadow, & continueth not. Dayes and Flowers and shadows, are of very short continu∣ance indeed; By which Metaphors he declares, but the great brevity of Mans life. And therefore, the latter part of the verse, viz. Thou hast appointed his bounds that he cannot pass; is no

more to be understood litterally, then the former. For we may as well conclude from this Text, that all Mens lives end in a few Days, or Moneths at the most, And never attain a year or years; As, from hence to maintain, some Men are ordained to live Twenty, some Thirty, some Forty years, some more, some lesse, And longer, can not. Which, you see, is not the meaning of the Text, but only, I say, containes expressi∣ons to set forth the extream shortnesse of Mans life. And therefore in the second Verse, he sayes he fleeth like a shadow and Continueth not. Yet we see many Men live to a very great Age, and there∣fore can not litterally be sayed, not to Continue, or to flee as a shadow. So that then, I take the genuine meaning of the beginning of the words, to shew only the shortnesse of Mans time here upon earth (As that of Solomon, There is a time to be born, and a time to dye. Eccles. 3.2. Mentioning no time at all

to live, intimating, it was so inconside∣rably short, as not to be worth noting) And the latter part to teach us, the cer∣tainty of our mortality; we cannot passe, or avoid it; the bounds of life is appointed, it consisting in a mixture of the four Ele∣ments, it must needs and assuredly end in the Consumation of them: As the same Job hath it Cap. 7.1. Is there not an appointed time to Man upon earth? He puts the matter, by this question, quite out of question, nothing more sure, clear and true then that there is an appointed time to dye as well as to be borne. But, that it is limitted to this, or that, or the other year, is not apparent from his words; Nor, as I think, from any part of the Word of GOD: Nay it rather speaks the Contrary. As in Exod. 20.12. Deut. 4.40. And Cap. 28.20. Psal. 101.8. Prov. 10.27. Eccles. 7.17. Isa. 38.10. All which places and many more, which I might enumerate, cleerly hold forth unto us, that the term of our lives

depends rather upon our Obedience or Disobedience to the Will and Comman∣dements of GOD, sometimes there∣upon promising length of Dayes, some∣times threatening to shorten it. As in Psalm 55.23. also it is said, The Bloody and Deceitful Man shall not live out half his Dayes: That is, not half the Dayes he might by his Constitu∣tion and Temperature of Body, probably attain unto: Whence, likewise, that in Eccles. 7.17. It is said Wickednesse makes us dyed before our time, not before the time that GOD in his Di∣vine Providence hath ordained and de∣creed; That is impious prophanesse to Imagin, neither is it possible, he is un∣changeable, Malachy 3.6. And whatso∣ever he hath ordained, must assuredly come to passe, he altereth not his decrees as we do our minds. So that there is no place left for that conceipt that there is just such a time for every man to Dye, And no sooner, nor later: unlesse we will

make GOD subject to change, which to conceive is more then impiety.

To return then, I say, to use Prayer only, that GOD would help them without the means by the hand of a law∣full Physician, is a tempting of GOD and his Goodnesse: It is to lye in misery and say GOD help us? Wherefore have a Cure. Again to use the meanes appointed by GOD for Restauration of Health, and not to crave a blessing from him is prophane, Prasumptious, and a sin in an high nature. Both together, is, therefore best; Agreeable to Reason and the Word and Will of GOD. The Pray∣er of the Faithfull, its true, will save the sick; But, they must likewise be annoint∣ed with oyle, James 5.4. And Hezekiah, (2 Kings 20. And Isa. 38.) Must have a lump of figgs layed to the sore, notwith∣standing GOD had sent him word, he should recover; When yet he might have cured him (As he did that blind man in Luke 18.42.) without means; But to

convince us of its utility, and necessity. Yet, should we admit, as much as any sim∣ple ignorant body would desire, viz. That there is an exact and sett ime for every Man that he cannot out-live, nor before which he can not dye. I say, if this should be so, thou being ignorant when the time is that thou being ignorant when the time is that thou must be dissolved; Thou oughtest to use thy utmost endeavour for thy own Preservation, according as thou art bound by the Law both of GOD and Nature: or, thou canst not but be guilty of Self-Murther, And be accessary to thy own destruction.

For Imprudent, Rurall, Rash, Conceited and Ignorant People, therefore, I have not compiled this Subsequent Treatise: nor for Confident Youngsters, and Wo∣men, who think their ownwitts best, And yet want so much witt as to advise with others better then their own. To all these I desire it may be a Searr-Crow, And so terrible, that they may avoid medling with it, as they would with Poyson it self,

lest, it prove their ruine, and the destru∣ction of others whom they take the bold∣nesse to ta••uper with; Contrary to the intentions of him who desires the prospe∣rity of you all; And shall so continue to do, so long as he Remaines to be

Die ☽^ne. 29^•. Octobris 1660.

W. R.

Notes

• (a) 1.1

  Javi∣nis quidam ••um s••••••ie unicers•••••• e•••••• Co••••us 〈◊〉〈◊〉 p••••••e f••••d••••t••r, 〈◊〉〈◊〉 g••••nto 〈◊〉〈◊〉 A••seni∣cum m••••∣••••m 〈◊〉〈◊〉 e••at p••••ter me∣d••••••••ium 〈◊〉〈◊〉 ••••m se i••••everit 〈◊〉〈◊〉 in le•••• de∣••umbentem 〈◊〉〈◊〉 d••m••st••i invener••••••.
• (b) 1.2

  Ope∣rart e•• li∣brit absque ••••g••••tion•• & sole••ti ingenio. pe∣ricun sam est. unde monemu•• quam ••••••∣pr••um 〈◊〉〈◊〉 Au••••••••••es 〈…〉〈…〉 pe••i 〈◊〉〈◊〉
• (c) 1.3

  In libellis quae vulgo ver∣santur a∣pud litera∣tos incauti∣ores multa.
• * 1.4

  Fubrum sanitatem fecisse ac∣cidens est, quonium non est aptus ad fac••endum sanitatem Faber, sed Medicus. Aristot. Metaph. 5.
• (d) 1.5

  Cere∣bri affecti∣ones omnes inter se¦valde affi∣nes esse, it a ut saepius unum alte∣ri succedere usu quoti∣diano per∣cipiamus & quodmira∣bilius est, pluribus eodem tempore eundem hominem affici.
• (e) 1.6

  Primo Distillati∣onem Ca∣tarohi, quae interdum difficultatē anhelitus inducit; Assidul. Tussicula infestatur, non nun∣quam etiam podagrico delore affi∣citur, ac praeterea ••••∣detnate & tumore cru∣rū laborat dolore etiā capitis & vertiginis non parum vexatur.
• (f) 1.7

  Scribit habuisse hominem curandum annum sex∣agessimum quintum natum qui eodum tem∣pore, Apo∣plexiam de∣bilem. Pralysin universalē, & frequen∣tissim••s E∣pilepsiae Paroxismos Pateretur.