詞源與文集 第 11 章 第 2/3 段

The soles (plantae) are named from their flatness (planities), because they are not rounded, as in four-footed beasts, lest a two-footed man should be unable to stand, but are made flat and rather long, so as to render the body stable. Now the soles are the forward parts, which also consist of many bones. The heel (calx) is the first part of the sole: its name is imposed from the callus with which we tread (calcamus) the earth; hence also the heel-bone (calcaneus). The bottom (solum) is the lower part of the foot, so called because with it we imprint our footsteps upon the earth. But 'solum' is also said of everything that supports something, as being solid (solidum): whence also the earth is called 'solum,' because it supports all things; and the sole of the foot, because it carries the whole mass of the body. We call 'viscera' not only the intestines, but whatever is beneath the skin, from 'viscus,' which is that which lies between the skin and the flesh.

Likewise the vital 'viscera,' that is, the regions surrounding the heart, as though 'viscora,' because there life, that is the soul, is contained. Likewise the 'viscera' are the heads of the sinews, joined together out of blood and sinews. Likewise the muscles (lacerti), or 'mice' (mures), because they are in the several limbs in the place of the heart, just as the heart is in the middle part of the whole body; and they are named from creatures that lie hidden beneath the earth. For thence the muscles (musculi) are so called from their likeness to mice (mures); the same are also called 'tori,' because there the viscera appear twisted (torta). The heart (cor) is derived from a Greek term, for they call it KARDIA, or else from 'care' (cura). For in it abide all anxiety and the source of knowledge. It is therefore near the lungs, so that when it is kindled with anger, it may be tempered by the moisture of the lungs.

It has two arteries, of which the left has more blood, the right more breath (spiritus): whence it is in the right arm that we examine the pulse. The praecordia are the regions near the heart by which sensation is perceived; and they are called praecordia because there is the origin (principium) of the heart and of thought. The pulse (pulsus) is so named because it throbs (palpitet); by its indication we understand either sickness or health. Its motion is twofold: either simple or composite. Simple, which consists of a single beat; composite, which arises from several movements, disordered and unequal. These movements have fixed intervals: a dactylic beat, so long as they are without fault; but whenever they are more rapid, as the DORKADIZONTES ('gazelle-like'), or more languid, as the MYRMIZONTES ('ant-like'), they are signs of death.

The veins (venae) are so called because they are the ways (viae) of the flowing blood, and as it were streams distributed throughout the whole body, by which all the limbs are irrigated. Blood (sanguis) has drawn its name from a Greek etymology, because it is quickened, sustained, and lives. Now it is 'sanguis' while it is in the body, but when poured out it is called 'cruor' (gore). For 'cruor' is named from the fact that, poured out, it runs down, or from the fact that in running it collapses (corruat). Others interpret 'cruor' as corrupted blood that is expelled. Others say that 'sanguis' is so called because it is sweet (suavis). But the blood is not whole except in the young. For the natural philosophers say that the blood is diminished with age; whence too there is trembling in the old. Properly, however, the blood is the possession of the soul: hence women are wont to tear their cheeks in mourning;

hence too purple garments and purple flowers are offered to the dead. The lung (pulmo) draws its name from the Greek. For the Greeks call the lung PLEUMON, because it is the fan of the heart, in which is the PNEUMA, that is, the breath, through which the lungs are both stirred and moved; whence too they are called 'pulmones.' For in Greek PNEUMA means 'breath,' which by blowing and stirring the air gives it forth and takes it back; by this the lungs are moved and throb, and by opening themselves that they may take in the breath, and by contracting, that they may expel it. For it is an instrument (organum) of the body. The liver (iecur) has its name because fire (ignis) has its seat there, which flies up into the brain.

Thence it is diffused to the eyes and the other senses and the limbs, and by its heat it turns the juice drawn from food into blood, which it supplies to the several limbs for the purpose of feeding and nourishing. In the liver, moreover, reside pleasure and desire, according to those who dispute concerning natural things. The lobes (fibrae) of the liver are its extremities, like the outermost parts of the leaves in endives, or like tongues jutting out. They are called 'fibrae' because among the pagans they were carried by soothsayers in the sacred rites to the altars of Phoebus, and when these had been offered and burned, they received responses. The spleen (splen) is so called from being a supplement, on the opposite side from the liver, lest that part should be empty: and some suppose it to have been made for the sake of laughter.

For with the spleen we laugh, with the gall we grow angry, with the heart we understand, with the liver we love. And when these four elements are in due proportion, the living creature is sound. The gall-bladder (fel) is so named because it is a little sac (folliculus) carrying the humour which is called bile (bilis). The stomach (stomachus) is called in Greek 'mouth' (os), because it is the doorway (ostium) of the belly, and it itself receives the food and passes it on into the intestines. The intestines (intestina) are so called because they are contained in the inner (interior) part of the body; and for this reason they are arranged in the manner of coils with long windings, so that they may gradually digest the food they have taken in, and not be hindered by food added on top of it. The omentum (omentum) is the membrane that holds the greater part of the intestines, which the Greeks call EPIPLOON. The midriff (disseptum) is the partition-membrane which separates the belly and the other intestines from the lungs and from the heart.

The blind gut (caecum intestinum) is that which is without opening or outlet; the Greeks call it TYPHLON ENTERON. The 'ieiunum' is the thin intestine, whence too fasting (ieiunium) is named. Now the belly (venter), the paunch (alvus), and the womb (uterus) differ among themselves. The belly is that which digests the food it has received, and it appears on the outside, and reaches from the breast to the groin, and is called 'venter' because it transmits the sustenance of life (vita) throughout the whole body. The paunch (alvus) is that which receives the food and is wont to be purged. Sallust says: 'Pretending that his bowel was being purged.' And it is called 'alvus' because it is washed out (abluatur), that is, purged: for from it the filth of the excrement flows down. The womb (uterus) only women have, in which they conceive, after the likeness of a little cabbage-stalk.

Nevertheless authors for the most part use 'uterus' for the belly of either sex, and not only the poets but the rest as well. Now it is called 'uterus' because it is double and divides itself from either side into two parts, which, spread out in opposite directions and folded back, are coiled around after the manner of a ram's horn; or because it is filled within with the foetus. Hence too the word 'uter' (wineskin), because it holds something within, that is, limbs and viscera. But the 'aqualiculus' belongs properly to the pig; hence the transference to the belly. It is called 'matrix' because the foetus is generated in it: for it warms the seed once received, embodies it once warmed, and once embodied distinguishes it into limbs. The 'vulva' is so called as though 'valva,' that is, the door (ianua) of the belly, either because it receives the seed, or because from it the foetus proceeds.

The bladder (vesica) is so called because, just as a vessel is filled with water, so it is filled with the urine collected from the kidneys, and is distended with the fluid. Its use is not found in birds. Urine (urina) is so called either because it burns (urat), or because it is discharged from the kidneys (renes). By its indication both future health and future sickness are shown. This fluid is commonly called 'lotium,' because by it garments are washed (lota), that is, made clean. Seed (semen) is that which, once cast, is taken up either by the earth or by the womb for the begetting of either fruits or offspring.

For it is a fluid produced by the digestion of food and body and diffused through the veins and marrow, which, sweated out from there, thickens in the kidneys after the manner of bilge-water, and, expelled through coitus and received in the woman's womb, is by a certain warmth of the viscera and by the irrigation of the menstrual blood formed into a body. The menses (menstrua) are the superfluous blood of women. And they are called 'menstrua' from the cycle of the moon's light, by which this flow is wont to come; for the moon is called MENE in Greek. These are also named 'muliebria' (the woman's things); for woman alone is a menstruating animal. By the contact of this gore crops do not germinate, new wines turn sour, plants die, trees lose their fruit, iron is seized by rust, and bronze grows black.

If any dogs have eaten of it, they are driven to madness. The glue of asphalt (bitumen), which is dissolved neither by iron nor by water, being polluted by this gore, disperses of its own accord. Now after very many days the menstrual seed is not fertile, because there is no longer menstrual blood by which, when it has flowed over it, it might be irrigated. Thin seed does not adhere to the female parts; for it slips away and has no power of clinging. Likewise thick seed has no power of generating, because it cannot mingle itself with the female blood on account of its excessive density. Hence too males or females become sterile, either through excessive thickness of the seed or blood, or through excessive thinness. Now they say that the heart of a human being is fashioned first, because in it are both all life and wisdom;

then on the fortieth day the whole work is completed; which has been gathered, as they report, from miscarriages. Others say that the foetus takes its beginning from the head. Whence too in the foetuses of birds we see that the eyes are shaped first in the eggs. Now the foetus (foetus) is so named because it is still fostered (foveatur) in the womb. Its afterbirth (secundae) is called the little sac (folliculus), which is born together with the infant and contains it; and it is so called because it follows even when the child is brought forth. Now they say that children are born like their fathers if the paternal seed is stronger; like their mothers, if the mother's is stronger; and by this reasoning likenesses of countenance are produced. But those who reproduce the figure of both parents are conceived when the paternal and maternal seed are mixed equally.

They become like their grandfathers and great-grandfathers, because just as in the earth many seeds are hidden, so also in us seeds are concealed that will reproduce the features of our ancestors. From the paternal seed girls are born and from the maternal, boys, because every birth consists of a double seed, of which the greater part, when it has prevailed, takes possession of the likeness of its sex. In our body certain things have been made only for the sake of usefulness, such as the viscera; certain things both for usefulness and for beauty, such as the senses in the face, and the hands and feet in the body: of which limbs both the usefulness is great and the appearance most seemly. Certain things only for beauty, such as the nipples in men, and in either sex the navel. Certain things for distinction, such as in men the genitals, the flowing beard, the broad chest;

in women, smooth cheeks and a narrow chest; and, for the conceiving and carrying of offspring, broadened loins and flanks. As regards man and the parts of the body, enough has been said in part; now I shall append his ages. II. ON THE AGES OF MAN. The stages of age are six: infancy, childhood, adolescence, youth, maturity (gravitas), and old age. The first age is infancy, of the child being born into the light, which is extended over seven years. The second age is childhood (pueritia), that is, pure and not yet apt for begetting, reaching up to the fourteenth year. The third is adolescence, grown up for begetting, which extends up to twenty-eight years. The fourth is youth (iuventus), the most robust of all the ages, ending in the fiftieth year.

The fifth age is that of the older man, that is, maturity (gravitas), which is the decline from youth into old age; not yet old age, but already no longer youth, because it is the age of an older man, whom the Greeks call PRESBYTES. For among the Greeks an old man is called not 'presbyter' but GERON. This age, beginning at the fiftieth year, is bounded at the seventieth. The sixth age is old age (senectus), which is limited by no span of years; but after those five ages, whatever there is of life is reckoned to old age. Now 'senium' is the last portion of old age, so called because it is the end (terminus) of the sixth age. In these six spans, therefore, the philosophers have described human life, in which it is changed and runs its course and arrives at the boundary of death.

Let us therefore pass briefly through the aforesaid stages of the ages, demonstrating their etymologies in man. A man of the first age is called an infant (infans); and he is called 'infans' because he does not yet know how to speak (fari), that is, he cannot talk. For while the teeth are not yet well ordered, there is less expression of speech. A boy (puer) is named from purity (puritas), because he is pure and does not yet have the down and bloom of the cheeks. These are the ephebi, that is, named from Phoebus, not yet grown men, but smooth young lads. But 'puer' is said in three ways: with respect to birth, as Isaiah says: 'A child is born to us.' With respect to age, as an eight-year-old, a ten-year-old. Whence is that verse: 'Already he bore the childish yoke on his tender neck.' With respect to submission and purity of faith, as the Lord says to the prophet:

'You are my child, do not fear,' although Jeremiah had by then far exceeded the years of childhood. A girl (puella) is a little one, as though a 'pulla' (young thing). Whence too we call them 'pupilli' (orphans) not by reason of their condition but by reason of childish age. Now orphans (pupilli) are so called as though 'in the eyes' (in oculis), that is, bereaved of their parents. But those are truly called 'pupilli' whose fathers passed away before they received a name from them. The rest bereaved are called 'orphani,' the same as 'pupilli'; for the former is a Greek word, the latter Latin. For in the Psalm, where it is read, 'You will be a helper to the orphan (pupillus),' the Greek has ORPHANO. The 'puberes' are named from the pubes, that is, from the shameful part of the body (pudenda), because these places then first grow the down.

But some reckon puberty from the years, that is, that he is a 'puber' who has completed fourteen years, even though he grow the down very late: yet it is most certain that he is a 'puber' who both shows puberty by the condition of his body and is already able to generate. 'Puerperae' are those who give birth in their childish years. Whence too Horace says: 'The mother in childbed is praised first for her offspring.' And they are called 'puerperae' either because they are burdened by their first childbirth, or because they first bring forth children. The 'adolescens' is so called because he is grown up (adultus) for begetting, or from growing and increasing. A 'iuvenis' (young man) is so named because he begins to be able to help (iuvare); as among cattle the young bullocks (iuvenci), when they have departed from being calves. For a 'iuvenis' is one set in the very increase of age, and prepared to give aid.

For to help (iuvare) is the task of a man who contributes some work. But just as the thirtieth year is that of perfect age in human beings, so in cattle and beasts of burden the third year is the most robust. A man is called 'vir' because there is greater strength (vis) in him than in women: whence also 'virtue' (virtus) has received its name; or because he acts upon woman by force (vis). Woman, however, is named from softness (mollities), as though 'mollier' (softer), with a letter removed or changed, is called 'mulier.' For each is distinguished by the strength and the weakness of their bodies. But therefore the strength of a man is greatest, that of a woman lesser, so that she might be submissive to the man; namely, lest, women resisting, lust should compel men to seek something else or to rush upon the other sex. 'Woman' (mulier), therefore, is said with respect to the female sex, not with respect to any corruption of her integrity:

and this is from the language of Sacred Scripture. For Eve, immediately after she was made from the side of her husband, not yet touched by a man, was called 'woman' (mulier), as Scripture says: 'And he formed her into a woman.' A virgin (virgo) is named from a greener (viridior) age, just as a shoot (virga) is, and just as a heifer (vitula) is. Otherwise, from incorruption, as though 'virago,' because she knows not the female passion. A 'virago' is so called because she does the man's part (virum agit), that is, she does virile deeds and is of masculine vigour. For the ancients used thus to call strong women. But a virgin is not rightly called a 'virago,' unless she performs the office of a man. Yet a woman, if she does virile deeds, is rightly called a 'virago,' as an Amazon. But she who is now 'femina' was in ancient times called 'vira'; just as from 'servus' (male slave) comes 'serva' (female slave), and from 'famulus' (manservant) 'famula' (maidservant), so from 'vir' (man) 'vira.'

Hence too some think comes the name of 'virgo.' But 'femina' is named from the parts of the thighs (femora), where the character of the sex is distinguished from that of the man. Others think that 'femina' is named by a Greek etymology from fiery force (ignea vis), because she desires vehemently. For females are more given to lust than males, both in women and in animals. Whence excessive love was among the ancients called 'feminine' (femineus). A 'senior' (older man) is still somewhat greener. In the sixth book Ovid says: 'The elder, between the young man and the old.' Terence says: 'By what right have I acted as the somewhat younger man (adulescentior).' 'Adulescentior' means not more of an adolescent, but less; just as 'senior' means less than an old man, where the comparative degree signifies less than the positive.

Therefore 'senior' is not fully so, just as 'iunior' (younger) lies between youth, as 'pauperior' (poorer) lies between the rich man and the poor. Now some think that old men (senes) are so called from the diminution of sense (sensus), because through old age they have already become foolish. For the natural philosophers say that men of colder blood are foolish, those of warmer blood prudent: whence too old men, in whom it is already cold, and boys, in whom it is not yet warm, are less wise. Hence it is that the age of infants and of old men suits itself: for old men through excessive age grow delirious; boys through wantonness and infancy do not know what they are doing. Now 'senex' is only of the masculine gender, just as 'anus' (old woman) is of the feminine; for 'anus' is said only of a woman. But 'anus' is named from many years (anni), as though 'annosa' (aged). For if it were a common noun, why would Terence say

'an old woman' (senem mulierem)? Hence too 'vetula' (little old woman), because she is aged (vetusta). But just as from 'senex' comes 'senectus' (old age), so from 'anus' 'anilitas' (old-womanhood) is named. Now grey hair (canities) is named from whiteness (candor), as though 'candities.' Whence is that phrase: 'flowering youth, milk-white grey hair,' as though he might say 'candid.' But old age brings with it many things both good and bad. Good, because it frees us from the most tyrannical masters, sets a limit to pleasures, breaks the onset of lust, increases wisdom, gives more mature counsels. But bad, because old age (senium) is most wretched with weakness and hatred. For, as Virgil says, 'diseases and sad old age steal upon us.' For there are two things by which the strengths of the body are diminished: old age and disease.

Death (mors) is so called because it is bitter (amara), or from Mars, who is the causer of deaths [or 'mors' from the bite (morsus) of the first man, because, biting the apple of the forbidden tree, he incurred death]. Now there are three kinds of death: untimely (acerba), premature (immatura), and natural. The untimely is that of infants, the premature that of young men, the deserved—that is, the natural—that of old men. But it is uncertain from what part of speech the word 'mortuus' (dead) is declined. For, as Caesar says, from 'morior' (I die) it ought to have ended in 'tus' in the past participle, namely with a single U, not with two. For where the letter U is doubled, it is a noun, not a participle, as 'fatuus' (foolish), 'arduus' (steep). And so it fittingly came about that, just as that which it signifies cannot act, so also the name itself cannot be declined in speech.

Now every dead person is either a 'funus' (funeral) or a 'cadaver' (corpse). It is a 'funus' if it is buried. And 'funus' is named from the kindled cords (funes) which they used to carry before the bier, wrapped with waxed papyrus. But it is a 'cadaver' if it lies unburied. For 'cadaver' is named from falling (cadere), because it can no longer stand. While it is carried, we call it 'exsequiae' (funeral procession); when burned, 'reliquiae' (remains); when laid away, it is now 'sepultum' (buried). But it is called 'corpus' (body) by custom, as in that verse: 'Then the bodies of those lacking light.' A person is called 'defunctus' (deceased) because he has completed the office of life. For we say that those have 'discharged' an office (functos officio) who have completed the duties they owed; whence too one who has 'discharged' honours (honoribus functus). Hence, then, 'defunctus,' because he has been laid down from the office of life, or because he has 'discharged his day' (diem functus).

Now one is called 'sepultus' (buried) because he is now without pulse (pulsus) and throbbing, that is, without motion. And to bury (sepelire) is to put away the body. For we say 'humare' (to inter) is to cover over, that is, to cast earth (humus) upon it. III. ON PORTENTS. Varro says that portents are those things which seem to be born contrary to nature: but they are not contrary to nature, because they come to pass by the divine will, since the will of the Creator is the nature of each created thing. Whence too the pagans themselves call God now Nature, now God. A portent, therefore, comes about not contrary to nature, but contrary to nature as it is known. Now portents (portenta) and ostents (ostenta), monsters (monstra) and prodigies (prodigia) are so named because they seem to portend (portendere) and to show (ostendere), to demonstrate (monstrare) and to declare (praedicare) certain things to come.

For they hold that 'portenta' are so called from portending (portendere), that is, from foreshowing (praeostendere). But 'ostenta,' because they seem to show (ostendere) something to come. 'Prodigia,' because they speak forth (porro dicere), that is, foretell future things. But 'monstra' are named from warning (monitus), because by signifying something they demonstrate (demonstrare), or because they at once show (monstrare) what appears; and this is the proper meaning, though for the most part it is corrupted by the loose usage of writers. Now certain creations of portents seem to be appointed for the signifying of future things. For God sometimes wills to signify things to come through certain harmful births, as also through dreams and through oracles, by which he may forewarn and signify to certain peoples or persons a coming disaster; which has been proved by very many experiences.

Thus a fox born from a mare portended to Xerxes the dissolution of his kingdom. To Alexander a monster born from a woman, which had the upper parts of a human body, but dead, and the lower parts of diverse beasts, but living, signified the king's sudden slaying: for the worse parts had outlived the better. But these monsters, which are given in signs, do not live long, but die immediately as soon as they are born. Now there is a difference between a 'portentum' and a 'portentuosum.' For 'portenta' are those things that are transfigured, as it is reported that in Umbria a woman gave birth to a serpent. Whence Lucan says: 'And her own infant terrified the mother.' But 'portentuosa' undergo a slight change, for example when children are born with six fingers.

Portents, therefore, or portentous things, exist: some by the magnitude of the whole body beyond the common measure of men, such as was Tityos, lying over nine acres, as Homer testifies; others by the smallness of the whole body, such as dwarfs (nani), or those whom the Greeks call Pygmies, because they are of a cubit's stature. Others by the magnitude of parts, as with a misshapen head, or with superfluous parts of the limbs, as those with two heads (bicipites) and three hands (trimani), or 'cynodontes,' from whom double teeth protrude. Others by the defect of parts, in whom one part falls far short of the other, as hand from hand, or foot from foot. Others by amputation, as those generated without a hand or a head, whom the Greeks call 'steresioi.' Others by numerical excess, when only a head or a leg is born.

Others, which are transfigured in part, such as those who have the face of a lion or a dog, or a bull's head or body, as they relate that the Minotaur was begotten of Pasiphaë; which the Greeks call HETEROMORPHIA. Others, which are wholly transfigured into the portent of an alien creation, as history says that a calf was begotten from a woman. Others, which have a change of positions without transfiguration, as eyes in the chest or in the forehead, ears above the temples: or, as Aristotle relates, one who had his liver on the left side and his spleen on the right. Others according to congenital fusion, as when in one hand more fingers are found fused together and cohering, and in the other fewer, or likewise in the feet.

Others according to immature and intemperate creation, such as those who are born already toothed, or bearded, or grey-haired. Others by a combination of very many differences, such as that multiform portent which we mentioned before in the case of Alexander. Others by a mixing of gender, such as those called ANDROGYNOI and HERMAPHRODITAI. Hermaphrodites are so named because in them either sex appears. For HERMES among the Greeks is called the male, APHRODITE the female. These, having the right breast masculine and the left feminine, by coupling in turn both beget and bring forth. Now just as in individual nations there are certain monsters among men, so in the whole human race there are certain monstrous nations, such as the Giants, the Cynocephali, the Cyclopes, and the rest.

The Giants (Gigantes) are so called according to the etymology of the Greek tongue, who suppose them to be GEGENEIS, that is, earth-born, because, as the fable goes, mother Earth begot them of immense bulk and like to herself. For GE is called 'earth,' GENOS 'race'; though the common people too call them 'sons of the earth,' whose lineage is uncertain. But certain ignorant men falsely opine, as perverters of the Holy Scriptures, that before the flood angels lay with the daughters of men, and that thence were born the Giants, that is, exceedingly great and strong men, with whom the earth was filled. The Cynocephali are so called because they have dogs' heads, and their very barking confesses them to be beasts rather than men. These are born in India. The Cyclopes also that same India begets;

and they are called Cyclopes because they are said to have a single eye in the middle of the forehead. These are also called AGRIOPHAGITAI, because they eat only the flesh of wild beasts. The Blemmyae in Libya they believe are born as trunks without a head, and to have their mouth and eyes in the chest. Others are begotten without necks, having their eyes in their shoulders. In the farthest East, moreover, monstrous faces of peoples are recorded. Some are without nostrils, the whole surface of the face being level, having shapeless countenances. Others have the lower lip so protruding that in the heats of the sun they cover their whole face with it while sleeping. Others have their mouths grown shut, and taking in nourishment only through a small opening by means of oat-straws. Some are said to be without tongues, using a nod or gesture to one another in place of speech.

The Panotii, they say, are in Scythia, with ears of such spreading size that they cover their whole body with them. For PAN in the Greek tongue means 'all,' and OTA 'ears.' The Artabatitae in Ethiopia are said to walk stooping like cattle: none passes beyond the fortieth year of life. The Satyrs are little men with hooked nostrils; they have horns on their foreheads, and are similar to goats in their feet, such as Saint Antony saw in the desert. One of them, when questioned, is reported to have answered the servant of God, saying: 'I am mortal, one of the dwellers of the desert, whom heathendom, deluded by manifold error, worships as Fauns and Satyrs.' There are also said to be certain woodland men, whom some call fig-loving Fauns (Fauni ficarii).

The race of the Sciopodes is said to be in Ethiopia, with single legs and of marvellous swiftness: the Greeks call them SKIOPODES for this reason, because in the heat they lie on the ground on their backs and are shaded by the magnitude of their feet. The Antipodes in Libya have soles turned backwards behind their legs, and eight toes on each sole. The Hippopodes are in Scythia, having human form and horses' feet. In India, they say, there is a nation which is called MACROBIOI, having a stature of twelve feet. There is also there a nation of a cubit's stature, whom the Greeks from the cubit call Pygmies, of whom we spoke above. These hold the mountainous regions of India, to whom the ocean is neighbouring.