These cheerful prophecies must be verified in the natural course of things. The rapid spread of the doctrine of a future life taught by the "Spirit rappers" is a remarkable revelation of the great extent to which the minds of the common people have at last become free from the long domination of the ecclesiastical dogmas on that subject. The leading representatives of the "Spiritualists"

affirm, with much unanimity, the most comforting conclusions as to the condition of the departed. They exclude all wrath and favoritism from the disposition of the Deity. They have little in fact, they often have nothing whatever to say of h.e.l.l.

They emphatically repudiate the ordinarily taught terms of salvation, and deny the doctrine of hopeless reprobation. All death is beautiful and progressive. "Every form and thing is constantly growing lovelier and every sphere purer." The abode of each soul in the future state is determined, not by decrees or dogmas or forms of any kind, but by qualities of character, degrees of love, purity, and wisdom. There are seven ascending spheres, each more abounding than the one below it in beauties, glories, and happiness. "The first sphere is the natural; the second, the spiritual; the third, the celestial; the fourth, the supernatural; the fifth, the superspiritual; the sixth, the supercelestial; the seventh, the Infinite Vortex of Love and Wisdom."24 Whatever be thought of the pretensions of this doctrine to be a Divine revelation, whatever be thought of its various psychological, cosmological, and theological characteristics, its ethics are those of natural reason. It is wholly irreconcilable with the popular ecclesiastical system of doctrines. Its epidemic diffusion until now burdened as it is with such nauseating accompaniments of crudity and absurdity, it reckons its adherents by millions is a tremendous evidence of the looseness with which the old, cruel dogmas sit on the minds of the ma.s.ses of the people, and of their eager readiness to welcome more humane views.

In science the erroneous doctrines of the Middle Age are now generally discarded. The mention of them but provokes a smile or awakens surprise. Yet, as compared with the historic annals of our race, it is but recently that the true order of the solar system has been unveiled, the weight of the air discovered, the circulation of the blood made known, the phenomena of insanity intelligently studied, the results of physiological chemistry brought to light, the symmetric domain and sway of calculable law pushed far out in every direction of nature and experience. It used to be supposed that digestion was effected by means of a mechanical power equal to many tons. Borelli a.s.serted that the muscular force of the heart was one hundred and eighty thousand pounds. These absurd estimates only disappeared when the

24 Andrew Jackson Davis, Nature's Divine Revelations, sects. 192 203.

properties of the gastric juice were discerned. The method in which we distinguish the forms and distances of objects was not understood until Berkeley published his "New Theory of Vision."

Few persons are aware of the opposition of bigotry, stolidity, and authority against which the brilliant advances of scientific discovery and mechanical invention and social improvement have been forced to contend, and in despite of which they have slowly won their way. Excommunications, dungeons, fires, sneers, polite persecution, bitter neglect, tell the story, from the time the Athenians banned Anaxagoras for calling the sun a ma.s.s of fire, to the day an English mob burned the warehouses of Arkwright because he had invented the spinning jenny. But, despite all the hostile energies of establishment, prejudice, and scorn, the earnest votaries of philosophical truth have studied and toiled with ever acc.u.mulating victories, until now a hundred sciences are ripe with emanc.i.p.ating fruits and perfect freedom to be taught. Railroads gird the lands with ribs of trade, telegraphs thread the airs with electric tidings of events, and steamships crease the seas with channels of foam and fire. There is no longer danger of any one being put to death, or even being excluded from the "best society," for saying that the earth moves. An eclipse cannot be regarded as the frown of G.o.d when it is regularly foretold with certainty. The measurement of the atmosphere exterminated the wiseacre proverb, "Nature abhors a vacuum," by the burlesque addition, "but only for the first thirty two feet." The madman cannot be looked on as divinely inspired, his words to be caught as oracles, or as possessed by a devil, to be chained and scourged, since Pinel's great work has brought insanity within the range of organic disease. When Franklin's kite drew electricity from the cloud to his knuckle, the superst.i.tious theory of thunder died a natural death.

The vast progress effected in all departments of physical science during the last four centuries has not been made in any kindred degree in the prevailing theology. Most of the harsh, unreasonable tenets of the elaborately morbid and distorted mediaval theologyare still retained in the creeds of the great majority of Christendom. The causes of this difference are plain. The establishment of newly discovered truths in material science being less intimately connected with the prerogatives of the ruling cla.s.ses, less clearly hostile to the permanence of their power, they have not offered so pertinacious an opposition to progress in this province: they have yielded a much larger freedom to physicists than to moralists, to discoverers of mathematical, chemical, and mechanical law than to reformers of political and religious thought. Livy tells us that, in the five hundred and seventy third year of Rome, some concealed books of Numa were found, which, on examination by the priests, being thought injurious to the established religion, were ordered to be burned.25 The charge was not that they were ungenuine, nor that their contents were false; but they were dangerous. In the second century, an imperial decree forbade the reading of the Sibylline Oracles, because they contained prophecies of Christ and doctrines of Christianity. By an act of the English Parliament, in the middle of the seventeenth century, every copy of the Racovian Catechism (an exposition of the Socinian doctrine) that could be obtained was burned in the streets.

25 Lib. xl. cap. xxix.

The Index Expurgatorius for Catholic countries is still freshly filled every year. And in Protestant countries a more subtle and a more effectual influence prevents, on the part of the majority, the candid perusal of all theological discussions which are not pitched in the orthodox key. Certain dogmas are the absorbed thought of the sects which defend them: no fresh and independent thinking is to be expected on those subjects, no matter how purely fict.i.tious these secretions of the brain of the denomination or of some ancient leader may be, no matter how glaringly out of keeping with the intelligence and liberty which reign in other realms of faith and feeling. There is nowhere else in the world a tyranny so pervasive and despotic as that which rules in the department of theological opinion. The prevalent slothful and slavish surrender of the grand privileges and duties of individual thought, independent personal conviction and action in religious matters, is at once astonishing, pernicious, and disgraceful. The effect of entrenched tradition, priestly directors, a bigoted, overawing, and persecuting sectarianism, is nowhere else a hundredth part so powerful or so extensive.

In addition to the bitter determination by interested persons to suppress reforming investigations of the doctrines which hold their private prejudices in supremacy, and to the tremendous social prestige of old establishment, another cause has been active to keep theology stationary while science has been making such rapid conquests. Science deals with tangible quant.i.ties, theology with abstract qualities. The cultivation of the former yields visible practical results of material comfort; the cultivation of the latter yields only inward spiritual results of mental welfare. Accordingly, science has a thousand resolute votaries where theology has one unshackled disciple. At this moment, a countless mult.i.tude, furnished with complex apparatus, are ransacking every nook of nature, and plucking trophies, and the world with honoring attention reads their reports. But how few with competent preparation and equipment, with fearless consecration to truth, unhampered, with fresh free vigor, are scrutinizing the problems of theology, enthusiastically bent upon refuting errors and proving verities! And what reception do the conclusions of those few meet at the hands of the public? Surely not prompt recognition, frank criticism, and grateful acknowledgment or courteous refutation. No; but studied exclusion from notice, or sophistical evasions and insulting vituperation.

What a striking and painful contrast is afforded by the generous encouragement given to the students of science by the annual bestowment of rewards by the scientific societies such as the Cuvier Prize, the Royal Medal, the Rumford Medal and the jealous contempt and a.s.saults visited by the sectarian authorities upon those earnest students of theology who venture to propose any innovating improvement! Suppose there were annually awarded an Aquinas Prize, a Fenelon Medal, a Calvin Medal, a Luther Medal, a Channing Medal, not to the one who should present the most ingenious defence of any peculiar tenet of one of those masters, but to him who should offer the most valuable fresh contribution to theological truth! What should we think if the French Inst.i.tute offered a gold medal every year to the astronomer who presented the ablest essay in support of the Ptolemaic system, or if the Royal Society voted a diploma for the best method of casting nativities? Such is the course pursued in regard to dogmatic theology. The consequence has been that while elsewhere the ultimate standard by which to try a doctrine is, What do the most competent judges say? What does unprejudiced reason dictate?

What does the great harmony of truth require? in theology it is, What do the committed priests say? How does it comport with the old traditions?

We read in the Hak ul Yakeen that the envoy of Herk, Emperor of Rum, once said to the prophet, "You summon people to a Paradise whose extent includes heaven and earth: where, then, is h.e.l.l?"

Mohammed replied, "When day comes, where is night?" That is to say, according to the traditionary glosses, as day and night are opposite, so Paradise is at the zenith and h.e.l.l at the nadir. Yes; but if Paradise be above the heavens, and h.e.l.l below the seventh earth, then how can Sirat be extended over h.e.l.l for people to pa.s.s to Paradise? "We reply," say the authors of the Hak ul Yakeen, "that speculation on this subject is not necessary, nor to be regarded. Implicit faith in what the prophets have revealed must be had; and explanatory surmises, which are the occasion of Satanic doubts, must not be indulged."26 Certainly this exclusion of reason cannot always be suffered. It is fast giving way already. And it is inevitable that, when reason secures its right and bears its rightful fruits in moral subjects as it now does in physical subjects, the mediaval theology must be rejected as mediaval science has been. It is the common doctrine of the Church that Christ now sits in heaven in a human body of flesh and blood.

Calvin separated the Divine nature of Christ from this human body; but Luther made the two natures inseparable and attributed ubiquity to the body in which they reside, thus a.s.serting the omnipresence of a material human body, a bulk of a hundred and fifty pounds' weight more or less. He furiously a.s.sailed Zwingle's objection to this monstrous nonsense, as "a devil's mask and grandchild of that old witch, mistress Reason." 27 The Roman Church teaches, and her adherents devoutly believe, that the house of the Virgin Mary was conveyed on the wings of angels from Nazareth to the eastern slope of the Apennines above the Adriatic Gulf.28 The English Church, consistently interpreted, teaches that there is no salvation without baptism by priests in the line of apostolic succession. These are but ordinary specimens of teachings still humbly received by the ma.s.s of Christians. The common distrust with which the natural operations of reason are regarded in the Church, the extreme reluctance to accept the conclusions of mere reason, seem to us discreditable to the theological leaders who represent the current creeds of the approved sects. Many an influential theologian could learn invaluable lessons from the great guides in the realm of science.

The folly which acute learned wise men will be guilty of the moment they turn to theological subjects, where they do not allow reason to act, is both ludicrous and melancholy. The victim of lycanthropy used to be burned alive; he is now placed under the careful treatment of skilful and humane physicians. But the heretic or infidel is still thought to be inspired by the devil, a fit subject for discipline here and h.e.l.l hereafter. The light shed abroad by the rising spirit of rational investigation must gradually dispel the delusions which lurk in the vales of theology, as it already has dispelled those that formerly haunted the hills of science. The spectres which have so long terrified a childish world will successively vanish

26 Merrick, Hyat ul Kuloob, note 74.

27 Hagenbach, Dogmengeschichte, sect. 265, note 2.

28 Christian Remembrancer, April, 1855. A full and able history of the "Holy House of Loretto."

from the path of man as advancing reason, in the name of the G.o.d of truth, utters its imperial "Avaunt!"

Henry More wrote a book on the "Immortality of the Soul," printed in London in 1659, just two hundred years ago. It is full of beauty, ac.u.men, and power. He was one of the first men of the time. Yet he seriously elaborates an argument like this: "The sc.u.m and spots that lie on the sun are as great an Argument that there is no Divinity in him as the dung of Owls and Sparrows that is found on the faces and shoulders of Idols in Temples are clear evidences that they are no true Deities."29 He also in good faith tells a story like this: "That a Woman with child, seeing a Butcher divide a Swine's head with a Cleaver, brought forth her Child with its face cloven in the upper jaw, the palate, and upper lip to the very nose."30 The progress marked by the contrast of the scientific spirit of the present time with the ravenous credulity of even two centuries back must continue and spread into every province. Some may vilify it; but in vain. Some may sophisticate against it; but in vain. Some may invoke authority and social persecution to stop it; but in vain. Some may appeal to the prejudices and fears of the timid; but in vain. Some may close their own eyes, and hold their hands before their neighbors' eyes, and attempt to shut out the light; but in vain. It will go on. It is the interest of the world that it should go on. It is the manly and the religious course to help this progress with prudence and reverence. Truth is the will of G.o.d, the way he has made things to be and to act, the way he wishes free beings to exist and to act.

He has ordained the gradual discovery of truth. And despite the struggles of selfish tyranny, and the complacence of luxurious ease, and the terror of ignorant cowardice, truth will be more and more brought to universal acceptance. Some men have fancied their bodies composed of b.u.t.ter or of gla.s.s; but when compelled to move out into the sunlight or the crowd they did not melt nor break.31 Esquirol had a patient who did not dare to bend her thumb, lest the world should come to an end. When forced to bend it, she was surprised that the crack of doom did not follow.

The mechanico theatrical character of the popular theology is enough to reveal its origin and its fundamental falsity. The difference between its lurid and phantasmal details and the calm eternal verities in the divinely const.i.tuted order of nature is as great as the difference between those stars which one sees in consequence of a blow on the forehead and those he sees by turning his gaze to the nightly sky. To every competent thinker, the bare appreciation of such a pa.s.sage as that which closes Chateaubriand's chapter on the Last Judgment, with the huge bathos of its incongruous mixture of sublime and absurd, is its sufficient refutation: "The globe trembles on its axis; the moon is covered with a b.l.o.o.d.y veil; the threatening stars hang half detached from the vault of heaven, and the agony of the world commences. Now resounds the trump of the angel. The sepulchres burst: the human race issues all at once, and fills the Valley of Jehoshaphat! The Son of Man appears in the clouds; the powers of h.e.l.l ascend from the infernal depths; the goats are separated from the sheep; the wicked are plunged into the gulf; the just ascend to heaven; G.o.d returns to his repose,

29 Preface, p. 10.

30 Ibid. p. 392.

31 Bucknill and Tuke, Psychological Medicine, ch. ix.

and the reign of eternity begins."32 Nothing saves this whole scheme of doctrine from instant rejection except neglect of thought, or incompetence of thought, on the part of those who contemplate it. The peculiar dogmas of the exclusive sects are the products of mental and social disease, psychological growths in pathological moulds. The naked shapes of beautiful women floating around St. Anthony in full display of their maddening charms are interpreted by the Romanist Church as a visible work of the devil.

An intelligent physician accounts for them by the laws of physiology, the morbid action of morbid nerves. There is no doubt whatever as to which of these explanations is correct. The absolute prevalence of that explanation is merely a question of time. Meanwhile, it is the part of every wise and devout man, without bigotry, without hatred for any, with strict fidelity to his own convictions, with entire tolerance and kindness for all who differ from him, sacredly to seek after verity himself and earnestly to endeavor to impart it to others. To such men forms of opinion, instead of being prisons, fetters, and barriers, will be but as tents of a night while they march through life, the burning and cloudy column of inquiry their guide, the eternal temple of truth their goal.

The actual relation, the becoming att.i.tude, the appropriate feeling, of man towards the future state, the concealed segment of his destiny, are impressively shown in the dying scene of one of the wisest and most gifted of men, one of the fittest representatives of the modern mind. In a good old age, on a pleasant spring day, with a vast expanse of experience behind him, with an immensity of hope before him, he lay calmly expiring.

"More light!" he cried, with departing breath; and Death, solemn warder of eternity, led him, blinded, before the immemorial veil of awe and secrets. It uprolled as the flesh bandage fell from his spirit, and he walked at large, triumphant or appalled, amidst the unimagined revelations of G.o.d.

And now, recalling the varied studies we have pa.s.sed through, and seeking for the conclusion or root of the matter, what shall we say? This much we will say. First, the fearless Christian, fully acquainted with the results of a criticism unsparing as the requisitions of truth and candor, can scarcely, with intelligent honesty, do more than place his hand on the beating of his heart, and fix his eye on the riven tomb of Jesus, and exclaim, "Feeling here the inspired promise of immortality, and seeing there the sign of G.o.d's authentic seal, I gratefully believe that Christ has risen, and that my soul is deathless!" Secondly, the trusting philosopher, fairly weighing the history of the world's belief in a future life, and the evidences on which it rests, can scarcely, with justifying warrant, do less than lay his hand on his body, and turn his gaze aloft, and exclaim, "Though death shatters this sh.e.l.l, the soul may survive, and I confidently hope to live forever." Meanwhile, the believer and the speculator, combining to form a Christian philosophy wherein doubt and faith, thought and freedom, reason and sentiment, nature and revelation, all embrace, even as the truth of things and the experience of life demand, may both adopt for their own the expression wrought for himself by a pure and fervent poet in these freighted lines of pathetic beauty:

32 Genius of Christianity, part ii. book vi. ch. vii.

"I gather up the scattered rays Of wisdom in the early days, Faint gleams and broken, like the light Of meteors in a Northern night, Betraying to the darkling earth The unseen sun which gave them birth; I listen to the sibyl's chant, The voice of priest and hierophant; I know what Indian Kreeshna saith, And what of life and what of death The demon taught to Socrates, And what, beneath his garden trees Slow pacing, with a dream like tread, The solemn thoughted Plato said; Nor Lack I tokens, great or small, Of G.o.d's clear light in each and all, While holding with more dear regard Than scroll of heathen seer and bard The starry pages, promise lit, With Christ's evangel overwrit, Thy miracle of life and death, O Holy One of Nazareth!" 33

33 Whittier, Questions of Life.

PART FIFTH.

HISTORICAL AND CRITICAL DISSERTATIONS CONCERNING A FUTURE LIFE.

CHAPTER I.

DOCTRINE OF A FUTURE LIFE IN THE ANCIENT MYSTERIES.

THE power of the old religions was for centuries concentrated in the Mysteries. These were recondite inst.i.tutions, sometimes wielded by the state, sometimes by a priesthood, sometimes by a ramifying private society. None could be admitted into them save with the permission of the hierarchs, by rites of initiation, and under solemn seals of secrecy. These mysterious inst.i.tutions, charged with strange attractions, shrouded in awful wonder, were numerous, and, agreeing in some of their fundamental features, were spread nearly all over the world. The writings of the ancients abound with references to them, mostly eulogistic. The mighty part played by these veiled bodies in the life of the periods when they flourished, the pregnant hints and alluring obscurities amid which they stand in relation to the learning of modern times, have repeatedly obtained wide attention, elicited opposite opinions, provoked fierce debates, and led different inquirers to various conclusions as to their true origin, character, scope, meaning, and results.

One of the princ.i.p.al points in discussion by scholars concerning the Mysteries has been whether they inculcated an esoteric doctrine of philosophy, opposed to the popular religion. Some writers have maintained that in their symbols and rites was contained a pure system of monotheistic ethics and religion. Our own opinion is that in some of these inst.i.tutions, at one period, higher theological views and scientific speculations were unfolded, but in others never. Still, it is extremely difficult to prove any thing on this part of the general subject: there is much that is plausible to be said on both sides of the question.

Another query to be noticed in pa.s.sing is in regard to the degree of exclusiveness and concealment really attached to the form of initiation. Lobeck, in his celebrated work, "Aglaophamus," borne away by a theory, a.s.sumes the extravagant position that the Eleusinian Mysteries were almost freely open to all.1 His error seems to lie in not distinguishing sufficiently between the Lesser and the Greater Mysteries, and in not separating the noisy shows of the public festal days from the initiatory and explanatory rites of personal admission within the mystic pale. The notorious

1 Lib. i. sects. 4, 5.

facts that strict inquiry was made into the character and fitness of the applicant before his admission, and that many were openly rejected, that instant death was inflicted on all who intruded unprepared within the sacred circuits, and that death was the penalty of divulging what happened during the celebrations, all are inconsistent with the notion of Lobeck, and prove that the Mysteries were hedged about with dread. Aschylus narrowly escaped being torn in pieces upon the stage by the people on suspicion that in his play he had given a hint of something in the Mysteries. He delivered himself by appealing to the Areopagus, and proving that he had never been initiated. Andocides also, a Greek orator who lived about four hundred years before Christ, was somewhat similarly accused, and only escaped by a strenuous defence of himself in an oration, still extant, ent.i.tled "Concerning the Mysteries."

A third preliminary matter is as to the moral character of the services performed by these companies. Some held that their characteristics were divinely pure, intellectual, exalting; others that in abandoned pleasures they were fouler than the Stygian pit.

The Church Fathers, Clement, Irenaus, Tertullian, and the rest, influenced by a mixture of prejudice, hatred, and horror, against every thing connected with paganism, declared, in round terms, that the Mysteries were unmitigated sinks of iniquity and shame, l.u.s.t, murder, and all promiscuous deviltry. Without pausing to except or qualify, or to be thoroughly informed and just, they included the ancient stern generations and their own degraded contemporaries, the vile rites of the Corinthian Aphrodite and the solemn service of Demeter, the furious revels of the Baccha.n.a.lians and the harmonious mental worship of Apollo, all in one indiscriminate charge of insane beastliness and idolatry. Their view of the Mysteries has been most circulated among the moderns by Leland's learned but bigoted work on the "Use and Necessity of a Divine Revelation." He would have us regard each one as a vortex of atheistic sensuality and crime. There should be discrimination.

The facts are undoubtedly these, as we might abundantly demonstrate were it in the province of the present essay. The original Mysteries, the authoritative inst.i.tutions co ordinated with the state or administered by the poets and philosophers, were pure: their purpose was to purify the lives and characters of their disciples. Their means were a complicated apparatus of sensible and symbolic revelations and instructions admirably calculated to impress the most salutary moral and religious lessons. In the first place, is it credible that the state would fling its auspices over societies whose function was to organize lawlessness and debauchery, to make a business of vice and filth?

Among the laws of Solon is a regulation decreeing that the Senate shall convene in the Eleusinian temple, the day after the festival, to inquire whether every thing had been done with reverence and propriety. Secondly, if such was the character of these secrets, why was inquisition always made into the moral habits of the candidate, that he might be refused admittance if they were bad? This inquiry was severe, and the decision unrelenting. Alcibiades was rejected, as we learn from Plutarch's life of him, on account of his dissoluteness and insubordination in the city. Nero dared not attend the Eleusinian Mysteries, "because to the murder of his mother he had joined the slaughter of his paternal aunt."2 All accepted candidates were scrupulously purified in thought and body, and clad in white robes, for nine days previous to their reception. Thirdly, it is intrinsically absurd to suppose that an inst.i.tution of gross immorality and cruelty could have flourished in the most polite and refined Greek nation, as the Eleusinian Mysteries did for over eighteen hundred years, ranking among its members a vast majority of both s.e.xes, of all cla.s.ses, of all ages, and constantly celebrating its rites before immense audiences of them all. Finally, a host of men like Plato, Sophocles, Cimon, Lycurgus, Cicero, were members of these bodies, partook in their transactions, and have left on record eulogies of them and of their influence. The concurrent testimony of antiquity is that in the Great Mysteries the desires were chastened, the heart purified, the mind calmed, the soul inspired, all the virtues of morality and hopes of religion taught and enforced with sublime solemnities. There is no just ground for suspecting this to be false.

But there remains something more and different to be said also.

While the authorized Mysteries were what we have a.s.serted, there did afterwards arise spurious Mysteries, in names, forms, and pretensions partially resembling the genuine ones, under the control of the most unprincipled persons, and in which unquestionably the excesses of unbelief, drunkenness, and prost.i.tution held riot. These depraved societies were foreign grafts from the sensual pantheism ever nourished in the voluptuous climes of the remote East. They established themselves late in Greece, but were developed at Rome in such unbridled enormities as compelled the Senate to suppress them. Livy gives a detailed and vivid account of the whole affair in his history.3 But the gladiators, scoundrels, rakes, bawds, who swarmed in these stews of rotting Rome, are hardly to be confounded with the n.o.ble men and matrons of the earlier time who openly joined in the pure Mysteries with the approving example of the holiest bards, the gravest statesmen, and the profoundest sages, men like Pindar, Pericles, and Pythagoras. Ample facilities are afforded in the numerous works to which we shall refer for unmasking the different organizations that travelled over the earth in the guise of the Mysteries, and of seeing what deceptive arts were practised in some, what superhuman terrors paraded in others, what horrible cruelties perpetrated in others, what leading objects sought in each.

The Mysteries have many bearings on several distinct subjects; but in those aspects we have not s.p.a.ce here to examine them. We purpose to consider them solely in their relation to the doctrine of a future life. We are convinced that the very heart of their secret, the essence of their meaning in their origin and their end, was no other than the doctrine of an immortality succeeding a death. Gessner published a book at Gottingen, so long ago as the year 1755, maintaining this very a.s.sertion. His work, which is quite scarce now, bears the t.i.tle "Dogma de perenni Animoruin Natura per Sacra pracipue Eleusinia Propagata." The consenting testimony of more than forty of the most authoritative ancient writers comes down to us in their surviving works to the effect that those who were admitted into the Mysteries were thereby purified, led to holy lives, joined in communion with the G.o.ds, and

2 Suetonius, Vita Neronis, cap. x.x.xiv.