Works of John Bunyan: THE HOLY WAR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. 1052

 

ABOUT THE EDITOR Part 3

'I have used similitudes.'—Hosea 12:10.

The heart at first trembles lest punishment should be justly poured out upon her for treason, but it becomes the throne of its lawful King; and instead of God's anger, his pardon and blessings are proclaimed, and Mansoul is filled with joy, happiness, and glory.

Reader, can you call to mind the peace and holy enjoyment which took possession of your soul, when—having passed through the fears and hopes, the terrors and alarms, of the new birth—you sat down, for the first time, at the table of the Lord, to celebrate the wonders of his grace? Then you rejoiced in hope full of immortality; then you could exclaim, 'O tidings! Glad tidings! good tidings of good, and of great joy to my soul!' 'Then they leaped and skipped upon the walls for joy, and shouted, Let Emmanuel live for ever!' And then you fondly thought that happiness was secure for the rest of your pilgrimage, until your glorified spirit should enter into the celestial city.

Alas! your enemies were not dead. They insidiously seized an unguarded moment. Remiss in watchfulness and formal in prayer, carnal security invades the mind. Your ardent love is cooled—intercourse with heaven is slight—and by slow degrees, and almost unperceived, Emmanuel leaves Heart-castle; and the prince of the power of the air promotes the treason, and foments rebellion, by the introduction of loose thoughts, under the name of harmless mirth. The news soon reached Diabolus, and an infernal conference, or dialogue of devils, is revealed by our author, who had watched the course and causes of spiritual declension, and was not 'ignorant of Satan's devices.'

The malignant craft and subtlety displayed in Satan's counsel are described in a manner far beyond an ordinary imagination. They display the almost unbounded resources of genius and invention so richly possessed by the prince of allegorists, John Bunyan. It reminds us of the dialogue between Lucifer and Beelzebub, in that rare work by Barnardine Ochine, a reformer, published in 1549, called A Tragedy or Dialogue of the unjust usurped Primacy of the Bishop of Rome. This is represented, in very popular language, by the designs of Lucifer to ruin Christianity by the establishment of Popery. Lucifer thus addresses his diabolical conclave—' I have devised to make a certain new kingdom, replenished with idolatry, superstition, ignorance, error, falsehoods, deceit, compulsion, extortion, treason, contention, discord, tyranny, and cruelty; with spoiling, murder, ambition, filthiness, injuries, factions, sects, wickedness, and mischief; in the which kingdom all kinds of abomination shall be committed. And notwithstanding that it shall be heaped up with all kinds of wickedness, yet shall the [professed] Christian men think it to be a spiritual kingdom, most holy and most godly. 

The supreme head of this kingdom shall be a man who is not only sinful and an abominable robber and thief, but he shall be sin and abomination itself; and yet, for all that, shall be thought of Christian men a God in earth, and his members, being most wicked, shall be called of men most holy. God sent his Son into the world, who, for the salvation of mankind, hath humbled himself even to the death of the cross. I will send my son into the world, who, for the destruction and condemnation of mankind, shall so advance himself that he shall take upon him to be made equal with God.' 'I will, by craft and diligence, shadow and cover superstition and idolatry with a fair face, and beauty of holy ceremonies, that men shall be made so drunken and so amazed with this outward pomp and show, that they shall not be able to discern truth from falsehood, when they be drowned in the flood of idolatry and superstition.' 'I will cause them to be the most cruel tyrants and butchers of Christ and his members, under a pretense of zeal to the house of God. They shall hide their uncleanness and filthy behavior with an exceeding wide cloak of hypocrisy, and with glorious shining titles.' 

Thus, this intrepid reformer opened up the origin, the development, the desolations of Popery; and, with a similar knowledge of Satan's devices, the Nonconformist Bunyan shows the means by which Diabolus urges the young Christian into a backsliding state. 'Let our Diabolonian friends in Mansoul draw it into sin, for there is nothing like sin to devour Mansoul; while we will send against it an army of twenty or thirty thousand sturdy, terrible doubters. Sin renders Mansoul sick and faint, while doubts are by it made fierce and strong.' At length, Diabolus and his army of doubts march from Hellgate Hill to Mansoul: the order in which they are placed, and the names of the officers, are very instructive, as well as curious. Election-doubters, under Captain Rage—Vocation-doubters, commanded by Captain Fury—Grace-doubters, led by Captain Damnation—Faith-doubters, under Captain Brimstone—Resurrection-doubters, by Captain Torment—Salvation-doubters, under Captain Noease—Glory-doubters, commanded by Captain Sepulcher—Felicity-doubters, led by Captain Pasthope. Incredulity was Lord-general, and Diabolus was King and Commander-in-chief. The roaring of the drum—their alarming outcries, Hell-fire! Hell-fire!—their furious assaults—the multitude of doubts—and the perplexity of poor, distracted Mansoul, are admirably and truly narrated. The town makes a sortie in the night, but Diabolus and his legions, experienced in night work, drive them back, and severely wound Captains Faith, Hope, and Experience. 

Again, the gates are assaulted, and Diabolus and his doubters gain an entrance, by the senses, into the town, but cannot force the heart; and Mansoul is reduced to the greatest straits and sadness. In this extremity, prayers are incessantly offered up to Emmanuel, but, for a long time, they can obtain no satisfactory answers. Both parties are on the alert, but Diabolus finds it impossible, either by treachery or by storming with his legion of doubts, to gain possession of Heart-castle. Being worsted in a general engagement, the doubters are slain, and are buried with their armor; yea, all that did but smell of a Diabolonian Doubter. The arch-fiend now enters upon a new mode of assault—he sends for a reinforcement, to try the effect of persecution; and obtains an army of fifteen thousand Bloodmen, from the province of Loathgood. To these were added ten thousand new Doubters, under their commander, old Incredulity. These Bloodmen were 'rugged villains, and had done feats heretofore'; they were mastiffs, and would fasten upon father, mother, brother, yea, upon the Prince of princes. Among their officers is Captain Pope, whose colors were the stake, the flame, and the good man in it.' To these I would humbly suggest the propriety of adding one more—it is Captain State-religion, upon whose standard should be represented the Nonconformist John Bunyan in a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with his poor blind child at his feet. 

O persecutor, whether you burn or imprison a Nonconformist, or harass him in Ecclesiastical courts, or seize his goods to support forms or ceremonies which he believes to be Antichristian, your commander is old Incredulity—your king is Diabolus! The Bloodmen send a summons to Mansoul, 'as hot as a red-hot iron,' threatening fire and sword, and utter destruction; but the God who visited our pious author in prison, and cherished and comforted him in his twelve years' sufferings under persecution, came to the relief of Mansoul. The Diabolonian army is routed—the Doubters are slain, excepting a few who escaped—the Bloodmen or persecutors were not to be slain, but to be taken alive. The prisoners are brought to trial, with all the forms and solemnities of law, and the narrative concludes with a most admirable charge from Emmanuel to keep Mansoul in the most prayerful vigilance. Enemies still lurk within, to keep her humble; that she may feel her dependence upon God, and be found much in communion with him. 'Believe that my love,' says Emmanuel, 'is constant to thee. Watch, hold fast, till I come.'

In the whole detail of this war, a very singular skill is manifested. A keen observer of all that passed before him, aided by a most retentive memory and a fertile imagination, enabled our pilgrim forefather to gain much knowledge in a short time. He had been engaged, as a private soldier, in the Civil War and was at the siege of Leicester when it was taken by Prince Rupert. This gave him a knowledge of the meaning of trumpet or bugle sounds; so that, when the trumpeters made their best music, in the expectation of Emmanuel's speedy assistance to help Mansoul, Diabolus exclaims, 'What do these madmen mean? they neither sound to boot and saddle, nor horse and away, nor a charge.'

Bunyan had been released from his tedious and cruel imprisonment for conscience's sake about ten years, when he published the 'Holy War.' In this interval of time, although laboring incessantly to win souls to Christ, being a very popular preacher, yet he must have found time to gratify his incessant thirst for knowledge; gaining that he might communicate, and in imparting it, receiving into his own mind a rich increase. This would doubtless lead him to read the best of our Puritan and Nonconformists' works, so that we find him using the Latin words primum mobile, carefully noting in the margin that he meant 'the soul'; and from hence he must have scraped acquaintance with Python, Cerberus, and the furies of mythology, whom he uses in this war, describing accurately their names and qualities.

At first sight, it may seem strange that the armies, both within and without the city, should be so numerous, as it is but one man who is the object of attack and defense, one human body, containing one immortal Mansoul; but if the reader reflects that every soldier represents a thought, who can number them? At one time, by the sin-sickness, eleven thousand men, women, and children died in Mansoul! This is interpreted by Bunyan to mean that the men represented 'good thoughts'—the women, 'good conceptions'—and the children, 'good desires.' The town is assaulted by thirty or forty thousand doubts, very curiously and methodically arranged.

The value of the marginal notes is very great, throwing immediate light upon many difficult passages. Every reader should make free use of the key which lieth in the window [the margin]. The value of this key is seen in a few quotations. Thus, when Diabolus beat a charge against the town, my Lord Reason was wounded in the head—the brave Lord Mayor, Mr. Understanding, in the eye—and 'many also of the inferior sort were not only wounded, but slain outright.' The margin explains this as meaning 'Hopeful thoughts.' When the enemy broke into the town at Feelgate, during a night of terror, and got possession, it is described as being accompanied by all the horrors of war—by atrocities probably even greater than those perpetrated by Rupert's cavaliers at Leicester. 'Young children were dashed in pieces, yea, those unborn were destroyed.' 'The women were beastly abused.' This is interpreted by two marginal notes—'Good and tender thoughts,' 'Holy conceptions of good.'

Works of John Bunyan: THE HOLY WAR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. 1051

 

ABOUT THE EDITOR Part 2

'I have used similitudes.'—Hosea 12:10.

A remarkable verse describes his state before conversion—

'When Mansoul trampled upon things divine,
And wallowed in filth as doth a swine;
When she betook herself unto her arms,
Fought her Emmanuel, despis'd his charms,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.'

Some editor, imagining that Bunyan could never have so rejoiced, forgetting his own words in the fourth section of his 'Grace Abounding'—' It was my delight to be taken captive by the devil, at his will'—altered these words to—

'Then I was there, and grieved to see
Diabolus and Mansoul so agree.'

This alteration, which perverts the author's meaning, appears in a London edition of 1752 and has been copied into many modern editions, including those by Mason and Burder.

The author, having in the above lines described his unconverted state, goes on to delineate his convictions in these words:—

'What is here in view,
Of mine own knowledge, I dare say it is true.
I saw the Prince's armed men come down,
I saw the captains, heard the trumpets sound;
Yeah, how they set themselves in battle-ray,
I shall remember to my dying day.'

The whole of this address is descriptive of what the author saw, felt, or heard—

'What shall I say? I heard the people's cries,
And saw the Prince wipe tears from Mansoul's eyes;
I heard the groans and saw the joy of many,
Tell you of all, I neither will, nor can I;
But by what I say here, you well may see
That Mansoul's matchless wars no fables be.'

The narrative of this eventful war is authenticated by his personal feelings while under the chastising, correcting hand of his heavenly Father; in his new birth and subsequent experience; in bringing his soul from darkness to marvelous light, and from the wretched bondage of sin to the glorious liberty of the gospel. This address is closed with a very important notice, which all our readers should keep constantly in mind—it is to attend to the author's key to the allegory, and that is his marginal notes—

'Nor do thou go to work without my key,
(In mysteries men soon do lose their way),
And also turn it right, if thou would'st know
My riddle, and would'st with my heifer plow,
It lies there in the window, fare thee well,
My next may be to ring thy passing-bell.'

The last line strongly reminds us of the author's difficulty in quitting the gin and beer-drinking practice of bell-ringing, to which in his youth he was so much addicted. It is recorded in his 'Grace Abounding,' Nos. 33 and 34.

The form and order of the narrative is exceedingly beautiful, and deeply interesting to those who have been engaged in a similar warfare. Passing over the short and vivid narration of the fall of man, our personal feelings are excited by witnessing the methods of grace, adapted by a covenant-keeping God and Father, to rescue his people from their natural state of Diabolonian slavery. Many of the incidents will bring to the enlightened reader's recollection the solemn and powerful impressions under which he struggled when opposing the invitations of Emmanuel. His holy joy, when a sense of pardoning love and mercy came over his soul; and his anxieties, when in conflict with doubts, fears, and bloodmen.

Our young readers must be cautioned not to give way to doubts and fears for their souls' safety, because they have never passed through the same feelings that fitted Bunyan for a sphere of extraordinary usefulness. God brings his lambs and sheep into the fold by such means as are agreeable to his infinite wisdom and grace. Some surrender at the first summons; others hold out during a long and distressing siege. 'God's ways are not our ways.' All our anxious inquiries should be, Is Emmanuel in Heart-castle? Has he formed in me the hope of glory? Do I live and believe in him who has immutably decreed that 'whosoever'—be he rich or poor, learned or unlearned—if he 'liveth and believeth in me, shall never die?' It matters not, as to my salvation, whether the siege was long or short. The vital question is, has my heart been conquered? Do I love Emmanuel?

If I do, it is because he first loved me, and he changeth not. In proportion to the trouble that I gave to my Conqueror, so should be my zealous, holy, happy obedience to his commands. Much is expected from those to whom much has been forgiven. The Conqueror, by his victory, fits us for those peculiar duties to which he intends to devote us in extending his kingdom. In the history of this war, the reader's attention will be naturally arrested by the fact that Mansoul, having voluntarily surrendered to the dominion of Satan, made no effort to relieve herself. No spiritual feelings lurked in the walls to disturb the reign of Diabolus; not even a prayer or a sigh breaks forth from her heart for deliverance; she felt not her degradation nor her danger; she was dead while she yet lived—dead in sin; and from this state would have sunk, as thousands have, from spiritual and temporal death into eternal and irretrievable ruin. The first conception of a scheme for her deliverance from such awful danger arises in the celestial court of her Creator; grace lays the foundation and raises the top-stone. All the redeemed of God will unite in one song, 'Not unto us, O Lord; not unto us, but unto thy name give glory.'

A covenant is made, ordered in all things and sure, to save Mansoul; and from this emanates the vast, the costly design of her deliverance. To effect this great object, the Mosaic dispensation—the Law, with all its terrors, is sent, in fearful array, to conquer or destroy. This is allegorically represented under the similitude of an army of forty thousand warriors, 'stout, rough-hewn men, fit to break the ice, and make their way by dint of sword.' They are under the command of four captains, each with his ensign—Boanerges and Thunder, Conviction and Sorrow, Judgment and Terror, Execution and Justice.

To resist this force, Diabolus arms the town, hardens the conscience, and darkens the understanding. He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice, and plants over that important gate two great guns, Highmind and Heady. He arms Mansoul with the whole armor of Satan, which is very graphically described. Summons after summons is unheeded. The death of friends, sickness, and troubles pass by apparently without any good result. They 'will not hearken to the voice of charmers, charming never so wisely.' At length, the town is assaulted, conscience becomes alarmed, but the will remains stubborn. The beleaguering of the town—planting the ensigns—throwing up batteries—the slings casting, with irresistible force, portions of the Word into the mind—the battering-rams beating upon the gates, especially Eargate—exciting alarm under the fear of the just and awful punishment due to sin—all are described with an extraordinary knowledge of military terms and tactics.

The episode of the three volunteers who enlisted under Shaddai, into Captain Boanerges' company—Tradition, Human-wisdom, and Man 's-invention—is inimitably beautiful. When they were aught in the rear, and taken prisoners—' as they did not live so much by religion as by the fates of fortune'—they offer their services to Diabolus, and are joined to Captain Anything's company. After a few sharp assaults, convictions of sin alarm the conscience, and six of Diabolus' new Aldermen are slain with one shot. Their names are well worthy of an attentive consideration, showing what open vices are abandoned upon the soul being first terrified with the fear of retribution—Swearing, Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating.

Alarms are continued by day and night, until it is said to Mansoul, 'Upon all her pleasant things there was a blast, and burning instead of beauty; with shows of the shadow of death.' Thus was it with David—'My soul is cast down within me: deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me' (Psa 42:6,7).

All the assaults of Moses and the Law are ineffectual; the gates remain closed against her King and God. The thunders of Sinai and the voice of the prophets may alarm, but cannot conquer Mansoul. The thundering, terrifying captains appeal to the celestial court, and Emmanuel—God with us—condescends to fight the battle and secure the victory. The angelic hosts desire to look into these things—they are the peers of the heavenly realm—the news flew like lightning round about the court—and the greatest peers did covet to have commissions under Emmanuel. The captains that accompany him in this grand expedition are Faith, Hope, Charity, Innocence, and Patience. Mansoul is to be won by persuasion to receive her Savior. The cost of the enterprise is vast indeed; the army is numerous as our thoughts, and who can number 'the multitude of his thoughts?' The battering rams and slings, we are told by the margin, mean the books of Sacred Scripture, sent to us by the influence of the Holy Ghost. Emmanuel is irresistible—Mansoul is taken—Diabolus is dragged out, stripped of his armor, and sent to the parched places in a salt land, 'seeking rest, but finding none.'

Works of John Bunyan: THE HOLY WAR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. 1050

 

ABOUT THE EDITOR Part 1

'I have used similitudes.'—Hosea 12:10.

London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.

Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual knowledge, exceeding even that displayed in the 'Pilgrim's Progress.' To use the words of Mr. J. Montgomery, 'It is a work of that master intelligence, which was privileged to arouse kindred spirits from torpor and inactivity, to zeal, diligence, and success.'

It was first published in 1682 in a small octavo volume, and, like the first edition of the Pilgrim, it was printed in a manner far superior to all subsequent editions up to a recent period. The portrait of the author, by White, which faced the title-page, is without doubt the best likeness that has ever appeared of our great allegorist. In addition to this is a full-length figure of the author, with a representation of Heart-castle on his left breast; the town of Mansoul behind, partly seen through him; Emmanuel and his army on the heart side, and Diabolus with his dragons on his right. Since the publication of this popular book in 1682, it has been kept in print constantly, so that it is impossible to calculate the number that has been circulated. As time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes more and more popular; nor can there be a doubt but that so long as the internal conflict and spiritual warfare between the renewed soul and its deadly enemies are maintained, this book will become increasingly popular.

The 'Holy War,' although so very extraordinary an allegory, has not been translated into so many languages, nor has it been so much read in English, as the 'Pilgrim's Progress.' This would naturally arise from the Pilgrimage's simpler narrative. It is a journey full of the most striking scenery and incidents, which is read with the deepest interest by all classes, from the children in a workhouse to the profoundest Christian philosopher. The facts which are intended to be impressed upon the mind by the force of the allegory are seen and appreciated by the Christian without requiring much investigation, while the 'Holy War' is carried on under an allegorical representation by no means so transparent. Man's soul is figured under the simile of a town, which, having surrendered to an insidious and mortal enemy, is besieged by its lawful Sovereign with all the 'pomp and circumstances' of war; the arch-enemy is driven out, the town retaken, new-modeled, and garrisoned by Emmanuel.

To the Christian, whose aim and end is peace, war presents a most forbidding aspect. He loves not to see the garments rolled in blood, nor to hear the dying groans of the wounded, nor the heart-rending cries of the bereaved, especially those of the widow and the orphan. Spoliation and robbery are not the pastimes of the child of God, nor is cruelty the element of his happiness or peace. To read of such scenes produces painfully interesting sensations; but even these are not so strong or intense as those delightful feelings which pervade the mind while watching the poor pilgrim in his struggles to get through the Slough of Despond, his terror under the flames of Mount Sinai, his passing unhurt the darts from Beelzebub's castle, and his finding refuge at the Wicket Gate. It is true, that the most delicate Christian must become a stern warrior—the most sensitive ear must be alarmed with the sound of Diabolus' drum, and at times feel those inward groanings which cannot be uttered—pass through 'the fiery trial,' and 'endure hardness, as a good soldier of Jesus Christ'; while at other periods of his experience, flushed with victory, he will cry out, 'Who shall separate us from the love of Christ?' 

We must fight the good fight of faith, or we can never lay hold on eternal life. We must be engaged in this holy war, and FIGHT or PERISH. There is no neutrality, no excuse that can be awaiting at the day of judgment. The servant of Christ is therefore found trusting in the Captain of salvation, furnished with the whole armor of God, with which his soul is clothed by the Holy Spirit—having the shield of faith, the helmet, the breastplate, the two-edged sword. It was being thus mysteriously, invulnerably armed that gave the delicate, learned, pious Lady Anne Askew strength to triumph over her agonies when the Papists disjointed every bone and sinew of her body on the rack. Her spiritual armor enabled her with patience to bless God at the stake, when, for refusing to worship Antichrist, she was burned in Smithfield, and her soul ascended to heaven in a flaming fiery chariot. It is the same spiritual armor, the same Captain to guide, the same Spirit to sanctify, the same Father to bless us, by which alone we can become more than conquerors over our vigilant and powerful enemies. The Holy War is presented to us in this volume by an old, experienced, faithful warrior; it is an allegorical narrative, written by a master hand, guided by deeply penetrating, searching powers of mind. 

It is his own severe brunts with the great enemy, who is aided by his army of pomps, vanities, lusts, and allurements, many lurking within, disguised to appear like angels, while under their masquerade dress they are very devils. It is written by one who possessed almost boundless resources of imagination. It is more profound, more deeply spiritual than the pilgrimage from Destruction to the Celestial City, and understanding its hidden meaning requires the close, mature application of the renewed mind. There are, alas! comparatively few that are blessed with spiritual discernment, and even of these, there are but few inclined to mental investigation and research. These are reasons why it has not been so popular a book as the 'Pilgrim's Progress.' To aid those whose time for reading is limited, notes are given, by which obsolete words and customs are explained, and the reader is assisted to appreciate the beauties and to understand the meaning of this allegory. It is earnestly hoped that many will richly enjoy the comforts, instructions, consolations, and strength which the author ardently wished to convey to Zion's warriors, by the study of this important subject.

I have already, in my long Introduction to the 'Pilgrim's Progress,' noticed the peculiar genius and originality which are conspicuous in all Bunyan's works, and which most resplendently appear in his allegorical writings. That genius became hallowed and sanctified by prison discipline, by an intense study of the Sacred Scriptures, and by his controversies with great men of various sects and parties. In the 'Holy War, ' Bunyan's peculiar genius shines forth in its most beauteous luster; the whole is new, genuine, flowing forth from his own deep and rich experience. It is, in fact, the same narrative that he had published under the title of 'Grace Abounding to the Chief of Sinners, or a brief and faithful relation of the exceeding mercy of God, in Christ, to his poor servant John Bunyan.' 

This simple, heart-affecting narrative is here related under the allegorical representation of the 'Holy War.' In this, all the circumstances of his conviction of sin, and his conversion to God, are narrated with startling interest from the first alarm—his being roused from a state of death-like lethargy, his opposition to the grace of God, his refusals of the invitations of Emmanuel, and his being at length conquered to become a monument of divine mercy—a temple of the Holy Ghost. Then came his declension by carnal security, and his misery in that state, until he was finally reconquered; and his heart is permanently occupied by Emmanuel. The 'Grace Abounding,' aided by the marginal notes of the author to the 'Holy War,' forms a very valuable key to the mysteries of this allegory; without their aid, some passages would be found deeply mysterious and hard to be understood. Nor can this be considered extraordinary, when it is recollected that the whole of the allegory is a revelation of scenes, feelings, hopes, fears, and enjoyments, which are unknown, unfelt, and invisible to all except to those whose minds are enlightened by Divine truth; and even of these, very few have had the deep and trying experience with which the author was exercised.

That the 'Holy War' allegorically represents Bunyan's personal feelings is clearly declared by him in the poetical Introduction or Address to the Reader, prefixed to the book. He adverts to books of fiction, and solemnly declares—

'I have somewhat else to do,
Than with vain stories thus to trouble you,
For my part, I (myself) was in the town,
Both when 'twas set up, and when pulling down;
I saw Diabolus in his possession,—
Yeah, I was there when she owned him for Lord.'