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| Pentecost From British Library, MS Egerton 809, fol. 35v (Gospel Lectionary, early 12th cen., Germany) |
From the Speculum Ecclesiae of Honorius Augustodunensis (early 12th-cen.)[1]
By the word of the Lord the heavens were established, and all their power by the spirit of his mouth (Ps 32[33].6).[2] Through the Son, who is the Word of God, not only the heavens but all things were created from nothing, and so that they would not be again melted into nothing, they were confirmed by that same Word and all their power furnished by the spirit of his mouth. The angels, too, are called “heavens” who, when the others fell, were confirmed in divine love through the Word and decked out by his spirit with all power.[3] So it is written, The Spirit of God has adorned the heavens (Job 26.13), for he graced both the heavens with the stars and the angels with the virtues.
By the Son, indeed, the angelic spirits are created, but by the Holy Spirit they are given life. By the Son light’s substance shone (cf. Gn 1.3), but by the Holy Spirit its brilliance glittered. By the Son the firmament is formed (cf. Gn 1.6-7), but by the Holy Spirit it is spun with its swift rotation. By the Son the sun and moon and stars are set in charge of the seasons (cf. Gn 1.14-16), but by the Holy Spirit they are polished with light’s gleam. By the Son the rivers are poured forth, but by the Holy Spirit they receive their slipping course. By the Son the earth is formed (cf. Gn 1.9-10), but by the Holy Spirit it is graced with fruits and flowers (cf. Gn 1.11-12). By the Son the various animals are brought forth, but by the Holy Spirit they are imbued with vital breath, and by it they are supported—the birds in flight, the fish in swimming, the beasts, reptiles, and serpents in walking (cf. Gn 1.20-25). By the Son was humankind formed in God’s image (Gn 1.27), but by the Holy Spirit brought to life with a soul (cf. Gn 2.7).
The Holy Spirit inspires diverse characters and also grants diverse talents. By the Holy Spirit were given the kinds of languages, by it the multivalent streams of the Scriptures were brought forth from the hidden storehouses of wisdom (Sir 1.26[25]). By the Holy Spirit the patriarchs signified with figures concerning Christ and the Church to come; speaking through it, the prophets foreshadowed the same things in the Scriptures; strengthened by it, the apostles preached to the world about those same things after they had happened; inspired by it, the teachers expounded the Scriptures. By the Son humankind is redeemed and freed from death; by the Holy Spirit they are reborn in baptism unto life. By the Holy Spirit sins are loosened; by it souls are revived from the death of their crimes. By the Holy Spirit many have led the religious life after scorning the world; by it many more have shone with signs and prodigies. By the Holy Spirit very many even today are converted to a better life; by it many, too, have their attention rapt to the things of heaven.
By the Son the dead are raised; by the Holy Spirit they are changed (cf. 1 Cor 15.52).[4] By the Son the world is judged; by the Holy Spirit each part rightly[5] receives its reward. By the Son, God the Father will create the new heaven and the new earth (Rv 21.1), but the Holy Spirit will renew all things into a better state. By it, indeed, heaven will put on the splendor of the sun; by it the sun will be clothed with a sevenfold light; by it the moon will shine with the sun’s radiance (Is 30.26); by it the earth will grow green with the lushness of paradise. At that time, the Son will have those who have been taken away from their labor recline at table, and he will come and serve them (Lk 12.37), for when he returns from judgement, he will have the elect rest in different mansions (Jn 14.2), each for their different merits, and he will reveal the glory of his divinity to them face-to-face (1 Cor 13.2). The Holy Spirit, meanwhile, will grant[6] them to gleam full of joy like the sunshine and to know perfectly the Trinity in unity.
This festival is celebrated for seven days, because the Holy Spirit his honored with seven gifts, as foretold by the prophet: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, the spirit of the fear of the Lord (Is 11.2-3). These are the seven women who took hold of one man (Is 4.1), for the seven gifts of the Holy Spirit possess Christ alone[7] in his bodily presence.[8]
By the gift of this Spirit, all who fear God shall mount to the things of heaven. By it indeed is granted the fear that can be distinguished into two kinds, for there is servile fear and there is filial fear. The slave indeed fears his master lest he condemn him; the son fears his father lest he disown him. The adulteress fears her husband lest he should come; the chaste wife fears lest he should depart. When the Holy Spirit, which is love, takes possession of the mind, it casts out servile fear (1 Jn 4.18)—but the fear of the Lord is holy, enduring for ever and ever (Ps 18.10[19.9]). For now [that one] will not fear Gehenna like a servant of sin, for he seeks to commit no sin. But he will cling to God like a son through the delight of the virtues, and therefore will he possess his inheritance.
In prayer, dear friends,[9] let us receive from his grace to fear the Lord our God as servants by turning away from evil, lest he punish us at some point because of our contempt for his commandments, or even punish us with eternal torments like enemies who have rebelled against him. Let us seek to fear him like children[10] in doing good as does the Father (cf. Mt 5.45-48), that we might be coheirs of his Son in enjoying fully the Father’s face (cf. Rm 8.17).
After fear, the Holy Spirit gives piety, that a person might devoutly serve his Maker and apportion to his neighbor whatever goods he is able. Then it inspires knowledge, that a person might know what he ought to do or what he ought to avoid. After this, it gives fortitude, that a person should not be bent to vice by either hardships or enticements. Then counsel aids the reason to choose what is useful, to reject what is harmful. After this, understanding allows the soul to understand the eternal through the visible (cf. Rm 1.20). Then [the Holy Spirit] inspires wisdom, so that the rational creature might scorn the mutability of creation,[11] love his Creator, who is the immutable good, and in the Holy Spirit savor of Christ, the only source of wisdom (Sir 1.5 Vg).
Those who flourish in these virtues by the sevenfold Spirit will receive by it seven benefits for the body and seven gifts for the soul when they possess double in their land (Is 61.7), for in the body they will shine like the sun (Mt 13.43 and 17.2), and in the soul they will be equal to the angels (Lk 20.36). For by that [Spirit] at whose beauty the sun and moon wonder,[12] they will be illuminated in the body seven times brighter than the sun. Indeed, through the Holy Spirit, Christ will reform our lowly body to be like his glorious body (Phil 3.21). Although this body is spiritual, he whose word runs swiftly (Ps 147.4[15]) will vest it with such speed, that as quickly and nimbly as its sight now turns to the sky or its thought to the furthest reaches of the world, it is then borne as swiftly by its bodily movement to that place.[13] From that [Spirit], too, who is the strength of all things, it will be empowered with such strength that it can easily overturn whole mountains with its foot. From that [Spirit] who was free among the dead (Ps 87.6[88.5]), it will have so great a grace of freedom that it can pierce every solid part of creation. To see it, the angels will overflow with great sweetness, all the saints will abound with the greatest delights. From that [Spirit] they enjoy every overflowing pleasure as with joy in their Lord they are placed over all his goods (Mt 24.47). Then they will glimpse in his beauty the King of glory (Ps 23[24].7) as he really is (1 Jn 3.2), on whom the angels desire to look (1 Pt 1.12). Then they will see the glory of all the angels and saints and gaze[14] both inwardly and outwardly upon all their own radiant limbs. Then they will hear the saints’ instruments and the angels’ singing unendingly resound. Then they will be revived with the sweetest aroma of cinnamon and balsam (Sir 24.20), and rejoicing, they will feast in the sight of God and be delighted with gladness (Ps 67.4[68.3]) and sup on the abundance of the house of God and drink from the torrent of his pleasure (Ps 35.9[36.8]). From that [Spirit] who is the well-being of all things, they will be strengthened with such health that, as now a sunbeam cannot undergo any division, so then they will undergo no bodily suffering. From that [Spirit] who is eternal life they will be so confirmed[15] with longevity that they can never be dissolved in death.
They will have these seven goods[16] in the body through the seven gifts of the Holy Spirit. They will have just as many in the soul when they rejoice everlastingly at the good things of the Lord, for he, the source of wisdom (Sir 1.5 Vg), floods them so as to grant them recognition of all things. They are joined together with ineffable friendship, because they are loved by God as sons and by the angels as brothers. Incomparable harmony binds them[17] together, because neither God nor any of the saints dissents from their will. They are lifted up with inestimable power, because they rule the new heaven and new earth. They are exalted with indescribable honor, because they are revered by God himself and by all the angels. They flourish free from all anxiety, because no person can ever take these things away from them. In these [goods] they will have complete joy without end and rejoice that the friends they love will forever enjoy these same goods.
These are the gifts that Christ, ascending on high, gave to the people who were once held captive by the devil, for he, the glorious victor, took them captive away from death (Eph 4.8) and set them on starry thrones. To those still upon the earth he also bestowed gifts when he granted them through the charisms of the Holy Spirit to gleam with signs and new tongues. Meanwhile, those who are found to lack the Holy Spirit’s gifts will suffer as many punishments as these others enjoy goods.
These gifts were once prefigured in the law and foretold by the prophets. Indeed, seven lamps issue from the lampstand prescribed in the law (Ex 25.37), because the seven gifts of the Holy Spirit issue from Christ for the Church. There are the seven columns that support the house of wisdom (Prv 9.1), because the Church, which is a house, is distinguished by the seven gifts of the Holy Spirit. There are the seven eyes that the prophet saw within the one stone (Zec 4.7-10), because Christ the Rock has given the seven gifts of the Holy Spirit to the faithful for the illumination of their souls. There are the seven horns of the Lamb slain for us (Rv 5.6), with which believers crush the seven heads of the red dragon (Rv 12.3).
So too this same Holy Spirit is declared to have descended in the form of a dove upon the Lord when he was being baptized (Mt 3.16 / Mk 1.10 / Lk 3.22 / Jn 1.32), because of the seven behaviors[18] we recall that the dove has.[19] The dove nests in the rocks, for the Holy Spirit dwells bodily with Christ. It nurtures a stranger’s chicks, while [the Spirit] leads back through penitence those who wander estranged from God’s kingdom. It picks out the pure grain, for [the Spirit] separates the good from the evil like grain from the chaff. It does not have gall, for [the Spirit] empties those whom it possesses from wickedness. It does no harm with its beak, for it is filled with the Holy Spirit and does not ambush its neighbor. It dwells next to streams, for the Holy Spirit abides with the wise. It flies in flocks, for the Holy Spirit grants its benefits to those gathered in the name of the Lord (cf. Mt 18.20).
So the prophet says: Behold, how good and how pleasant it is for brothers to dwell in unity. It is like the precious ointment on the head, which ran down upon the beard, upon the beard of Aaron, which ran down onto the hem of his garment. It is like dew of Hermon, which falls upon mount Sion (Ps 132[133]). Brothers will dwell happily together, in unity and of one mind, when the company of believers has one heart and one soul (Acts 4.32). Therefore, the precious ointment ran down from Aaron’s head into his beard, for the Holy Spirit, which is a spiritual anointing, came upon the apostles from God, the head of all things. By Aaron, which means “mountain of strength,”[20] is understood Christ, through whom the faithful are made strong against the vices and go up on high from virtue unto virtue (Ps 83[84].7). His beard was the apostles, as they clung to the one who is the Father’s mouth like the beard to the mouth. From the beard the ointment flowed onto the garment, as the Holy Spirit poured forth upon those who believed through the laying on of the apostles’ hands (Acts 8.18). The dew of Hermon, which declares “a curse,”[21] falls upon mount Sion, which means “a look-out,”[22] as heavenly grace comes from Synagogue into the Church. Mount Hermon is situated next to the Jordan, where the Lord was baptized. Therefore, the dew of Hermon is the Holy Spirit, which came upon the Lord at his baptism at that mountain, and which today falls upon believers on mount Sion, where Jerusalem is situated.
Moreover, the Scripture has related to us today how this happened. The fifty days had passed since Christ’s resurrection,[23] and the disciples, following his instructions from when he ascended, had returned together to Jerusalem (cf. Acts 1.4,12). Suddenly, there came a great sound as of a mighty wind that filled the whole house where they were sitting, and tongues of fire appeared to them, and set alight by them, they began to speak of God’s great deeds in the tongues of all the peoples (Acts 2.2-4). Meanwhile,[24] because of the present festival, Jews from every nation of the whole world had gathered together in Jerusalem, for they celebrated Pentecost every year because the law had been received in that season.[25] When they had heard what was happening, they had all come together and were amazed, each one to hear their native tongue from their mouths (cf. Acts 2.5-6). Peter addressed them and said that what had been foretold by the prophets had truly been fulfilled by Jesus, whom they had crucified (cf. Acts 2.14-36). Led to repentance, they were baptized, about three thousand people (Acts 2.41), and like the others, they were filled with the Holy Spirit. Another Day, Peter and John healed a lame man through the Holy Spirit (cf. Acts 3.1-8), and five thousand were baptized (Acts 4.4), all of whom were enriched with the Holy Spirit (cf. Acts 4.31). As madmen they had once poured out Christ’s blood, but trembling now they drank it, and many of them poured out their own blood for his sake.
After receiving the Holy Spirit, moreover, the apostles remained in Jerusalem for twelve years,[26] as Christ had commanded, conferring about what they would teach to the world. They taught both the Jews and the gentiles in their course and converted very many to the faith with signs and wonders (Acts 4.30). All of these received the Holy Spirit through the laying on of the apostles’ hands and declared God’s powers in new tongues. Through the Holy Spirit, the apostles themselves restored sight to the blind, reopened the ears of the deaf, loosed the tongues of the mute, roused the lame to walk, cleansed lepers, cast out demons from the possessed (cf. Acts 8.7), and revived the dead (cf. Acts 9.36-40 and 20.7-12); what’s more, they restored the weak to full health by their staffs or clothes, and some of them even by their own shadows (cf. Acts 5.15).
Afterwards, the Twelve were spread out through the whole world, imbued with the sevenfold office of the Holy Spirit—the Twelve carried out their duty through the number seven as they guided the four parts of the world to faith in the Holy Trinity, for three and four add to seven and multiply to twelve. As good fishermen (cf. Mt 4.18-19), in the net of the faith they drew with signs and wonders fish predestined for life from of old, out of the sea of the world and onto the shore of life. Following Christ’s example, as leaders on the way, they laid down their lives for the sheep committed to them (Jn 10.11).
After God created all things in the beginning in six days, he hallowed the seventh day, because, resting upon it, he ceased from his work (Gn 2.2-3).[27] So those who were zealous to work with the Holy Spirit’s gifts in the six ages of the world will rest through that [Spirit] from all their labor in the seventh. So, too, we labor six days of the week and take the seventh day off, because we attend now to good works through the sevenfold Spirit, and in the future we will happily rest from every work when we are at leisure through the [Spirit] and see God as he is (1 Jn 3.2).
During the Flood, the dove, bringing back an olive branch, announced peace to those shut up inside (Gn 8.11), because through the anointing of its chrism,[28] the Holy Spirit has granted again to souls shut up within the flesh the peace that had been lost. It is also called the finger of God’s right hand, because as a hand works through its fingers, so Christ, who is the right hand of the Father, works all things through the distribution of the Holy Spirit’s graces.[29] So it was that when the magicians could not oppose Moses, they said that it was the finger of God (Ex 8.19), because they saw quite plainly that the signs had been done by the Holy Spirit. By this finger the law was inscribed upon the two tablets (Ex 31.18), because by the Holy Spirit, it was laid down in the two commandments of love (cf. Mt 22.39 / Mk 12.31).[30] With this finger, the Lord cast out demons (Lk 11.20), because the works of the Son and the Holy Spirit are inseparable.
At one time, the human race made use of just a single language, but seventy-two giants built a tower against God, and because he took offense, he confused their languages, so that no one understood another’s language (cf. Gn 11.1-9).[31] Thus he scattered throughout the world through the different kinds of language all whom the Holy Spirit today gathered together in the unity of faith.
The Hebrew people, too, after they were delivered from slavery in Egypt on the night of Passover by the paschal lamb and borne through the Red Sea, came on the fiftieth day to Mt. Sinai, which was filled with smoke and fire (cf. Ex 19.1,18). From the midst of the fire, the Lord gave to them the law of fear inscribed upon tablets (Ex 24.12 etc.). Likewise, the Christian people, snatched from the devil’s oppression on the night of Easter[32] by Christ the paschal Lamb and drawn as through the Red Sea by baptism, received with fire on the fiftieth day—that is, today—the law of love. This law the Lord commanded them to inscribe in their heart (cf. Jr 31.33; 2 Cor 3.2-3), so that afterwards they should do freely out of their love for God what once they had done coerced by fear. There was also a precept in the law that the fiftieth year should be called a jubilee, that is, a year of forgiveness, and the whole year should be kept free from enslaved work and lost inheritance should be returned to its rightful heirs (cf. Lv 25.10ff). Through this, the Holy Spirit wanted to prefigure the time when it taught its people to be free from enslaved work—that is, from sin—and restored to them the lost inheritance of paradise.
Recall that the Holy Spirit is given twice,[33] once on earth, and once from heaven. The Spirit is given on earth so that the neighbor might be loved; the Spirit is given from heaven that God might be loved. For the one who loves God keeps his word; God the Father will love him, and the Trinity will come to him and make their home with him (Jn 14.23). Therefore, dear friends, let us love God by keeping his commandments, that he might love us by preparing a home for himself within us (cf. Jn 14.2-3,15). From the guest house of our hearts let us muck out the waste of sin with repentance and confession; let us wash out the filth with tears; let us eagerly decorate it with the flowers of good works, that the Holy Spirit might deign to draw near and prepare a worthy dwelling for itself.
That [Spirit] descended upon the Lord in the form of a dove (Mt 3.16 / Mk 1.10 / Lk 3.22 / Jn 1.32), because it revealed him to be free from sin. It came upon the disciples, however, with fire (Acts 2.3), because, consuming the sins within them, it blotted out the signature of sin. So too the fire went before the children of Israel and furnished for them the path to their homeland, because the Holy Spirit’s fire goes before us[34] and shows the path through the Scriptures to the homeland of paradise. This is why baptism is now done, because original sin is remitted through the Holy Spirit. This, too, is why in these days we keep the Lenten fast, so that we might be able to receive the Holy Spirit. [35] The one who blasphemes against the Holy Spirit will not be forgiven either in this world or in the one to come (Lk 12.10, Mt 12.32). The forgiveness of sins is given through the Holy Spirit. The one who despairs of pardon blasphemes against the Holy Spirit and commits the unforgiveable sin.
Just as the Lord’s Nativity is festive, dear friends, so too this feast is solemn for all the faithful, because as on the former, God came in the flesh and visited humans, so on this day, God came in fire, purging humans from their sins and granting them many charisms. These feasts are honored among both angels and humans, as they are solemn to our God himself. At last, at the Lord’s Nativity, the Lord of majesty rose up from the throne of his glory, put on the arms of war, and went into exile to fight for us. The day of preparation (cf. Mk 15.42, Jn 19.14), moreover, was a day of war and victory, since the Lord, strong and mighty in battle (Ps 23[24].8), conquered the devil, the prince of this world (Jn 12.31), with his accomplices, and mightily obtained the victory. But the day of the Lord’s Resurrection is the day when, after the war was finished, he destroyed the tyrant’s kingdom and gathered captivity from him as captive to himself (Eph 4.8). Ascension Day, meanwhile, is when the Lord of hosts (Ps 23[24].10, etc.) returned in triumph with a noble procession and, received with angelic song, exalted our flesh above the skies.
But today is the day when he distributed the spoils to his soldiers as he conferred the various gifts of the Holy Spirit upon the faithful. So there now remains that one day when he will lead his Bride away from this Babylon, when on the Last Day he will settle the Church in the heavenly Jerusalem. Truly it is of these days that the Holy Spirit hymned the whole psalter in foretelling. What’s more, the Law and all the prophets declared these things with harmonious voice. Therefore, dear friends, let us now appear in his sight with righteousness, that when his glory should appear, we might be sated at his wedding banquet, to see the good of his chosen ones, to be glad in the gladness of his nation with the fullness of all good things (Ps 105[106].5). This no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him (1 Cor 2.9).
[1] This sermon has been translated from the text in Patrologia Latina 172, cols. 959-966, in consultation with the following manuscripts: ↩
- Admont, Benediktinerstift, Cod. 131, fols. 92r-96r
- Graz, Univ. Bibl., Cod. 173, fols. 91v-96r
- St. Gall, Stiftsbibl. 1075, pp. 149-156
- Göttweig, Benediktinerstift, Cod. 104 (rot) / 47 (schwarz), fols. 83v-87v
- Lilienfeld, Stiftsarchiv und Stiftsbibliothek, HS 140, fols. 72r-75v (=images 149-156)
- Cambridge, Corpus Christi College, MS 263, fols. 69v-73r
[3]“power”: virtus, translated as “virtues” in the next sentence. ↩
[4] Per Filium sit resurrectio mortuorum; per Spiritum sanctum sit immutatio eorum: most MSS; om. PL 172, col. 959D. ↩
[5] iuste, MSS; om. PL 172, col. 959D. ↩
[6] tribuet, MSS; tribuit, PL 172, col. 960A. ↩
[7] solum, MSS; om. PL 172, col. 960B. ↩
[8] corporaliter. ↩
[9] karissimi, MSS; om. PL 172, col. 960C. ↩
[10] MSS do not support the reading of Israel after filiorum in PL 172, col. 960C. ↩
[11] mutabiliem, MSS; mirabilem, PL 172, col. 960D. ↩
[12] cuius pulchritudinem sol et luna mirantur: a common antiphonal text for the Feast of St. Agnes and others, e.g. Cantus Index 001968. ↩
[13] MSS support the conjecture of tam…illuc in PL 172, col. 961A-B. ↩
[14] inspicient, MSS; inspiciunt, PL 172, col. 961B. ↩
[15] confirmentur, MSS; confirmantur, PL 172, col. 961C. ↩
[16] bona, MSS; dona, PL 172, col. 961C. ↩
[17] eos, MSS; eorum, PL 172, col. 961D. ↩
[18] naturas. ↩
[19] PL 172, col. 962B indicates a rubric here, De VII naturis columbae, that is not supported by the MSS I have consulted. ↩
[20] See Jerome, Lib. de nom. heb. 18 (PL 23, col. 786); and Isidore, Etymologies, VII.vi.47. ↩
[21] anathema: see Jerome, Lib. de nom. heb. 34 (PL 23, col. 799). ↩
[22] specula: see Jerome, Lib. de nom. heb. 59 (PL 23, col. 819). ↩
[23] Christi, most MSS; Domini, PL 172, col. 963A. ↩
[24] porro, MSS; om. PL 172, col. 963A. ↩
[25] The Jewish festival of Pentecost commemorated the day when the Law (Torah) was given on Mt. Sinai. ↩
[26] annos: MSS; diebus, PL 172, col. 963B. ↩
[27] Note that here in particular, Honorius has slightly rewritten the biblical text in his signature rhyming prose. The Vulgate of Gn 2.2-3 reads, Complevitque Deus die septimo opus suum quod fecerat : et requievit die septimo ab universo opere quod patrarat. Et benedixit diei septimo, et sanctificavit illum, quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret. Honorius has written, Postquam Deus in principio omnia VI diebus creavit, septimum sanctificavit, quia in ipso requiescens ab opere cessavit. ↩
[28] crismatis, MSS; charismatis, PL 172, col. 964A. ↩
[29] ita Christus qui est dextera Patris cuncta per divisiones gratiarum Spiritus sancti operatur: MSS; om. PL 172, col. 964A. ↩
[30] caritatis: MSS; caritas, PL 172, col. 964A. ↩
[31] For the origins of the idea that giants, via the figure of Nimrod, were the builders of the Tower of Babel, see James L. Kugel, The Bible as It Was (Belknap / Harvard University Press, 1997), pp. 127-28; J. J. Cohen has highlighted Ælfric’s use of this tradition as a counterpoint to Pentecost in a homily for the feast (Cohen, Of Giants: Sex, Monsters, and the Middle Ages [University of Minnesota Press, 1999], pp. 22-24)—and since Honorius began his career in England and likely composed the Speculum Ecclesiae there, as well, it is just possible that he knew of the Anglo-Saxon abbot’s homilies. ↩
[32] in paschali nocte: In Latin, this same phrase means both “the night of Passover” and “the night of Easter”. ↩
[33] bis: most MSS; his, PL 172, col. 964C, and St. Gall 1075, p. 55. ↩
[34] nos: MSS; eos, PL 172, col. 964D. ↩
[35] quatenus spiritum sanctum accipere valeamus, most MSS (Graz 173, Göttweig 47/104, Lilienfeld 140, Corpus Christi College 263); ut per spiritum sanctum remissionem peccatorum accipere valeamus, Admont 131; quia per Spiritum sanctum veniam accipere speramus, PL 172, col. 965A. ↩
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