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On the Sunday called "Episozomenes," to those who had come to
Antioch from the country--also on the subject of avoiding oaths.
1. YE have revelled during the last few days in the Holy Martyrs!
Ye have taken your fill of the spiritual feast! Ye have all exulted
with honest exultation! Ye have beheld their ribs laid bare, and
their loins lacerated; the blood flowing forth all around; ten
thousand forms of torture! Ye have seen human nature exhibiting that
which is above nature, and crowns woven with blood! Ye have danced a
goodly dance throughout the whole city; this, your noble captain
leading you on; but sickness compelled me to remain at home, although
against my will. But if I did not take a part in the festival, I
partook of the pleasure of it. If I could not have the enjoyment of
your public assembly, yet did I share in your gladness. For such is
the power of love, that it makes those who are not actually in the
enjoyment to rejoice equally with those who are; persuading them to
think the good things of their neighbour common to themselves.
Therefore even whilst I sat at home, I was rejoicing with you; and
now whilst I am not yet entirely freed from my sickness, I have risen
up, and run to meet you, that I may see your much desired faces, and
take a part in the present festival.
2. For I think the present day to be a very great festival indeed on
account of our brethren, who by their presence beautify our city, and
adorn the Church; a people foreign to us in language, but in harmony
with us concerning the faith, a people passing their time in
tranquillity, and leading an honest and sober life. For among these
men there are no spectacles of iniquity--no horse racings, nor
harlots, nor any of that riot which pertains to a city, but every kind
of licentiousness is banished, and great sobriety flourishes every
where. And the reason is, that their life is a laborious one; and
they have, in the culture of the soil, a school of virtue and
sobriety, and follow that art which God introduced before all others
into our life. For before the sin of Adam, when he enjoyed much
freedom, a certain tillage of the ground was enjoined upon him; not
indeed a laborious or a troublesome one, but one which afforded him
much good discipline, for he was appointed, it is said, "to till the
garden, and to keep it." Each of these men you may see at one time
employed in yoking the labouring oxen, and guiding the plough, and
cutting the deep furrow; and at another acsending the sacred pulpit,
and cultivating the souls of those under their authority; at one time
cutting away the thorns from the soil with a bill-hook, at another
purging out the sins of the soul by the Word. For they are not
ashamed of work like the inhabitants of our city, but they are ashamed
of idleness, knowing that this has taught every kind of wickedness;
and that to those who love it, it has proved a teacher of iniquity from
the beginning.
3. These are our philosophers, and theirs the best philosophy,
exhibiting their virtue not by their outward appearance, but by their
mind. The pagan philosophers are in character no wise better than
those who are engaged on the stage, and in the sports of actors; and
they have nothing to shew beyond the threadbare cloak, the beard, and
the long robe! But these, quite on the contrary, bidding farewell to
staff and beard, and the other accoutrements, have their souls adorned
with the doctrines of the true philosophy, and not only with the
doctrines, but also with the real practice. And were you to question
any one of these, who live a rustic life at the spade and plough, as
to the dogmas respecting which the pagan philosophers have discoursed an
infinite deal, and have expended a multitude of words, without being
able to say any thing sound; one of these would give you an accurate
reply from his store of wisdom. And not only is this to be wondered
at, but that they confirm the credibility of these doctrines by their
actions. For of the fact that we have an immortal soul, and that we
shall hereafter render an account of what we have done here, and stand
before a fearful Tribunal, their minds. are at once thoroughly
persuaded, and they have also regulated their whole course of life by
such hopes as these; and have become superior to all worldly show,
instructed as they have been by the sacred Scriptures, that "all is
vanity, yea, vanity of vanities," and they do not greedily long for
any of those things which seem to be so splendid.
4. These too know how to philosophize concerning God, even as God
hath determined; and if, taking one of them, you were now to bring
forward some pagan philosopher;--or rather, now you could not find
one!--But if you were to take one of these, and then open the books
of their ancient philosophers, and go through them, and institute an
enquiry by way of parallel as to what these now answer, and the others
in their day philosophically advanced; you would see how much wisdom
belonged to the former, and how much folly to the latter. For whilst
some of those would aver, that the things existing were destitute of a
providence, and that the creation had not its origin from God; that
virtue was not sufficient for itself, but stood in need of wealth, and
nobility. and external splendour, and other things still more
ridiculous; and whilst these, on the other hand, would discourse
wisely respecting Providence, respecting the future Tribunals of
judgment, respecting the creative power of God, bringing forth all
things out of nothing, as well as respecting all other points,
although at the same time they were entirely destitute of worldly
schooling; who could but learn from hence the power of Christ, which
hath proved these unearned and simple persons to be as much wiser than
those, who make so much boast of their wisdom, as men of discretion
are seen to be in comparison of little children? For what harm can
result to them from their simplicity in regard to learning, when their
thoughts are full of much wisdom? And what advantage have those
philosophers from this learning, when the understanding is devoid of
right thoughts? It were just as if one should have a sword that had
its hilt of silver, whilst the blade was weaker than the vilest lead.
For truly these philosophers have their tongue decked out with words
and names, but their understanding is full of mere weakness and good
for nothing. Not so with these philosophers, but quite the reverse.
Their understanding is full of spiritual wis dom and their mode of life
is a transcript of their doctrines. Amongst these there are no
luxurious women; there are no ornaments of dress, nor colours, nor
paints; but all such corruption of manners is discountenanced. Hence
the population under their charge are the more readily trained to
sobriety, and the law which Paul gave, when he directed that food and
covering should be had, and nothing more be sought after, they most
rigidly observe. Amongst them, there are no perfumed unguents to
fascinate the senses; but the earth bringing forth herbs, prepares for
them a varied fragrance of flowers, above all the skill of perfumers.
For this reason, their bodies as well as souls enjoy a sound state of
health, inasmuch as they have banished all luxury of diet, and driven
off all the evil floods of drunkenness; and they eat just as much as
suffices for subsistence. Let us then not despise them because of
their outward appearance, but let us admire their mind. For of what
advantage is the external habit, when the soul is more wretchedly clad
than any beggar! The man ought to be praised and admired, not for
dress, nay more, not for his bodily form, but for his soul. Lay
bare the soul of these men, and you will see its beauty and the wealth
it possesses, in their words, in their doctrines, and in the whole
system of their manners!
5. Let the Gentiles then be ashamed, let them hide their heads,
and slink away on account of their philosophers, and their wisdom,
wretched as it is beyond all folly! For the philosophers that have
been amongst them in their lifetime have hardly been able to teach their
doctrines to a very few, who can easily be numbered; and when any
trifling peril overtook them, they lost even these. But the disciples
of Christ, the fishermen, the publicans, and the tent-makers, in a
few years brought over the whole world to the truth; and when from that
time, ten thousand perils have been constantly arising, the preaching
of the Gospel was so far from being put down, that it still flourishes
and increases; and they taught simple people, tillers of the ground,
and occupied with cattle, to be lovers of wisdom. Such are the
persons, who beside all them home; and let us again raise the question
concerning oaths; that from the minds of all we may pluck up by the
roots this evil custom. But first, I desire to put you a little in
mind today of the things we spoke of lately.
When the Jews, having been released from Persia, and set free from
that tyranny, were returned back to their own county, "I saw,"
saith one, "a flying sickle, twenty cubits in length, and ten cubits
broad." They heard also the Prophet giving them this instruction,
"This is the curse, that goeth forth over the face of the whole
land, and entereth into the house of him that sweareth falsely; and it
shall rest in the midst thereof, and throw down the timber and all the
stones." When we had read this passage, we also enquired then why it
was, that it should destroy not the swearer only, but also his house,
and we stated this to be the reason; that God will have the
punishments of the most grievous sins to reason of the overthrow, might
avoid imitating the sin.
7. This also happened at Sodom. For when they burned in their lust
one towards another, then too the very earth itself was burned up,
being kindled by the fire from above. For He designed, that the
vengeance of this sin should permanently remain.
And observe the mercy of God! Those who had sinned, He caused not
to continue burning to the present day, but when they had been for once
in flames, He buried them; and burning up the face of the ground,
He placed it visibly before all who after should desire to look at
these things; and now the sight of the land, through all the
generations since, hath given an admonition beyond all lest ye suffer
the lot of Sodom!" For pre often, when they hear the Scripture
discoursing of these things, are not much terrified; site, and see
the whole surface of it disfigured, and have witnessed the effects of
the fire, with soil no where visible, but every thing dust and ashes,
they come away astonished with the sight, and taking with them a strong
lesson of chastity. For truly, the very nature of the punishment was
a pattern of the nature of the sin! Even as they devised a barren
intercourse, not having for its end the procreation of children, so
did God bring on them such a punishment, as made the womb of the land
ever barren, and destitute of all fruits! For this reason also He
threatened to destroy the dwellings of the swearers, in order that by
their punishments, they may make others to be more self-controlled.
8. But I am ready to shew today, not the destruction of one, two,
or three houses in consequence of oaths, but that of a whole city and
of a people beloved of God; of a nation that had always enjoyed much
of the divine care; and of a race that had escaped many dangers. For
Jerusalem herself, the city of God, which had the holy ark, and all
that divine service;--where there were once prophets, and the grace
of the Spirit, and the ark; and the tables of the covenant, and the
golden pot;--where angels were frequent visitors;--this city, I
say, when a multitude of wars took place, and many foreign nations
made attacks upon it, as if girt by a wall of adamant, ever laughed
them all to scorn, and whilst the land was utterly destroyed,
sustained no injury! And not only is this to be wondered at, but that
frequently in driving out its enemies, it inflicted upon them a heavy
blow, and enjoyed so much of the providential care of God, that God
Himself said, "I found Israel as a bunch of grapes in the desert;
and I beheld your fathers as the earliest fruit on the fig tree.''
And again, of the city itself: "As olive berries on the extremity
of the highest bough, and they shall say, Do them no harm."
Nevertheless, the city beloved of God; that had escaped so many
perils; that had been favoured with pardon, amidst the multitude of
its sins; that alone had been able to avoid captivity, whilst all the
rest were carried away, not once or twice, but very often; was ruined
solely by an oath. But how, I proceed to state.
9. One of their kings was Zedekiah. This Zedekiah took an oath to
Nebuchadnezzar, king of the barbarians, that he would remain in
alliance with him. Afterwards be revolted, ing the obligation of his
oath, and suffered the things of which ye shall hear presently. But
first, it is necessary to mention the parable of the prophet, in which
he enigmatically represented all these matters: "The word of the
Lord," saith he, "came to me, saying, Son of man, put forth a
riddle, and speak a parable, and say, Thus saith the Lord God: A
great eagle, with great wings, and long extended, full of claws."
Here he calls the king of the Babylonians an eagle, and speaks of him
as being "great, and long-winged;" and he calls him long-extended
and "full of claws," on account of the multitude of his army, and
the greatness of his power, and the swiftness of his invasion. For
just as the wings and claws of the eagle are his armour, so are horses
and soldiers to kings. This eagle, he goes on to say, "hath the
leading to enter into Lebanon." What is meant by the "leading?"
Counsel--design. And Judaea is called Lebanon, because of its
situation near that mountain. Afterwards, intending to speak of the
oaths and treaties, " He took," saith he, "of the seed of the
land, and planted it in a fruitful field, that it might take root by
great waters. He placed it to be looked upon; and it grew, and
became a weak vine, and of small stature, and it stretched out its
branches towards him, and its roots were under him." Here he calls
the city of Jerusalem a vine; but in saying that it stretched out its
branches towards the eagle, and that its roots were under him, he
purposing to declare the iniquity of this, he saith, "And there was
another great eagle," (speaking of the Egyptian king), "with
great wings, and having many claws; and the vine did bend itself
toward him, and its tendril toward him, and shot out its branches,
that it might be watered. Therefore, I said, Thus saith the Lord
God: Shall it prosper?" That is to say, " after having broken
the oath, and the treaties, shall it be able to remain, or to be
safe, or to avoid falling?" Presently, for the purpose of shewing
that this is not to happen, but that it is certainly to be destroyed on
account of the oath, he discourses concerning its punishment, and
alleges the cause. "For its tender roots and its fruits shall become
corrupt, and all which springs therefrom shall be withered." And for
the purpose of shewing that it will not be destroyed by human strength,
but because it hath made God its enemy by means of these oaths, he
subjoins, "Not by a mighty arm, nor by much people, to pluck it up
by its roots." Such indeed is the parable, but the prophet again
explains it, when he says, "Behold, the king of Babylon cometh
against Jerusalem." And then, after saying some other things
between, he mentions the oaths and the treaties. "For" saith he,
"he shall make a covenant with him;" and presently, speaking of the
departure from it, he goes on to say, "And he will depart from him,
by sending messengers into Egypt, that they might give him horses and
much people." And then he proceeds to shew that it is on account of
the oath that all this destruction is to take place. "Surely in the
place where the king dwelleth that made him king, he who hath despised
My curse, and hath transgressed My covenant, in the midst of
Babylon he shall die; and not by great power nor surely recompense
upon his own head this covenant which he hath broken; and I will
spread My net upon him." Seest thou, that not once, or twice, but
repeatedly, it is said that because of the oath he was to suffer all
these things. For God is inexorable when oaths are treated
contemptuously. Nor merely from the punishment which was brought upon
the city by the oath, but also from the delay, and the postponement,
may it be seen how much God is concerned for the inviolability of
oaths. "For it came to pass," we are told, "in the ninth year of
the reign of Zedekiah, on the tenth day of the month, that
Nebuchadnezzar the king of Babylon came, and all his host, against
Jerusalem, and pitched against it, and built a wall against it round
about, and the city was besieged until the eleventh year of king
Zedekiah, and the ninth day of the month, and there was no bread for
the people to eat, and the city was broken up." He might indeed, at
once from the first day, have delivered them up, and have given them
into the hands of their enemies; but He permitted that they should
first be wasted for the space of three years, and experience a most
distressing siege; to the end that during this interval, being humbled
by the terror of the forces without, or the famine that oppressed the
city within, they might compel the king, however unwillingly, to
submit to the barbarian; and some alleviation might be obtained for the
sin committed. And to prove that this is true, and no conjecture of
my own, hear what He saith to him by the prophet: "If thou shalt go
forth to the king of Babylon's princes, then thy soul shall live,
and this city shall not be burned with fire; and thou shalt live, and
thine house. But if thou wilt not go forth to the king of Babylon's
princes, then shall this city be given into the hand of the
Chaldeans; and they shall burn it with fire, and thou shalt not
escape out of their hand. And the king said, I am afraid of the
Jews that are fallen to the Chaldeans, lest they deliver me into
their hands and they mock me. But Jeremiah said, They shall not
deliver thee. Obey, I beseech thee, the word of the Lord, which
I speak unto thee; so shall it be better for thee, and thy soul shall
live. But if thou refuse to go forth, this is the word that the Lord
hath shewed me. All the women that are left in the king of they are
turned away from thee, and they shall bring out all thy wives, and thy
children to the Chaldeans, and thou shalt not escape out of their
hand, for thou shalt be taken by the hand of the king of Babylon, and
this city shall be burned with fire.
10. But when He did not prevail with him by this address, but he
remained in his sin and transgression, after three years, God
delivered up the city, displaying at once His own clemency and the
ingratitude of that king. And entering in with the utmost ease, they
"burnt the house of the Lord, and the king's house, and the houses
of Jerusalem, and every great house, the captain of the guard burnt,
and overthrew the wall of Jerusalem; and everywhere there was the fire
of the barbarian, the oath being the conductor of the conflagration,
and carrying about the flame in all directions. "And the captain of
the guard carried away the rest of the people that were left in the
city, and the fugitives that fell away to the king of Babylon. And
the pillars of brass that were in the house of the Lord the Chaldeans
brake up, and the bases, and the brazen sea that was in the house of
the Lord, did the Chaldees break in pieces. And the pots, and the
flesh-hooks the golden and silver bowls they took away. Moreover,
Nebuzaradan, the captain of the guard, took away the two pillars,
and the bases, and the sea which Solomon had made away Seraiah the
chief priest, and Zephaniah the second priest, and the three keepers
of the door; and out of the city one eunuch that was set over the men
of war; and five men that were in the king's presence; and Shaphan
the chief captain, and the principal scribe, and threescore men. And
he took these, and brought them to the king of Babylon, and the king
smote them, and slew them."
11. Be mindful therefore, I pray, now of the "flying sickle"
that "resteth in the sweaters house;" and "destroyeth the walls and
the timber and the stones." Be mindful, I pray, how this oath
entered into the city, and overturned houses, and temple, and walls,
and splendid buildings, and made the city an heap; and that neither
the Holy of Holies, nor the sacred vessels, nor any thing else could
ward off that punishment and vengeance, for that the oath had been
transgressed! The city, indeed, was thus miserably destroyed. But
the king endured what Was still more wretched and deplorable. And as
the flying sickle overthrew the buildings, so did it also cut him down
in his flight. For "the king," it says, "went forth by night, by
way of the gate, and the Chaldeans encompassed the city, and the army
of the Chaldeans pursued after the king and overtook him, and they
took the king, and brought him to the king of Babylon, and the king
of Babylon gave judgments upon Zedekiah, and slew his sons before his
face, and put out the eyes of Zedekiah, and bound him with fetters,
and carded him to Babylon." What is meant by the expression, "he
spake judgment with him?" He demanded of him an account of his
conduct, he pleaded against him; and first he slew his two sons, that
he might be a spectator of the calamity of his house, and might behold
that deplorable tragedy; and then he put out his own eyes. For what
reason, I ask again, did this occur? them; and that they who had
eyes might discern by him who was bereft of sight, how great an evil is
an oath! Nor only these; but all who dwelt by the way, beholding the
man fettered and blinded, might learn by his calamity the greatness of
his sin. Therefore one of the prophets declares, "He shall not see
Babylon." And another, "He shall be carried away to Babylon."
And the prophecy seems, indeed, to be contradictory. But it is not
so; for both of these are true. For he saw not Babylon, though he
was carried away to Babylon. How then did he not see Babylon?
Because it was in Judaea he had his eyes put out; for where the oath
had been set at nought, there also was it vindicated, and he himself
subjected to punishment. And how was he carried away to Babylon? In
a state of captivity. For since the punishment was twofold,
deprivation of sight and captivity, the prophets took them severally.
The one saith, "He shall not see Babylon," speaking of the loss
of his eyes; the other saith, "He shall be carried away to
Babylon," signifying his captivity.
12. Knowing these things, theft, brethren, and gathering up what
has been now advanced, as well as what has been said before; let us at
last desist from this evil custom, yea, I pray and beseech you all!
For if in the old dispensation, when the Jews had not the strictest
moral wisdom required of them, but much condescension was extended to
them, such wrath was the effect of one oath; such capture and
captivity; what punishment is it likely that those who swear should now
be subjected to, after an express law forbidding the practice, and so
large an addition of precepts. Is it, indeed, all that is required,
that we come to the assembly, and hear what is spoken? Why truly it
is a reason for greater condemnation, and for more inevitable
punishment, that we are continually hearing, and yet do not what is
bidden! What excuse shall we have, or what pardon, if assembling
here from earliest youth to latest old age, and enjoying the advantage
of so much instruction, we remain just like them, and do not take
pains to correct a single defect. Let no one henceforth allege
custom. For this is the very thing at which I am indignant and
provoked, that we are not able to get the better of custom. And,
pray, if we do not get the better of custom, how can we get the better
of concupiscence, which hath its root even in the principles of our
nature; for it is natural to feel desire; but to desire wickedly,
comes after of choice. But this practice of sweating takes not even
its first principle from nature, but from mere negligence.
13. And that thou mayest learn that not from the difficulty of the
thing, but through our inattention, this sin has advanced to such a
pitch, let us call to mind how many things far more difficult than
these, men accomplish; and that too without expecting any recompense
therefrom. Let us think what services the Devil imposes; how
laborious, how troublesome they are; and yet, the difficulty has not
become an obstacle to these services. For what can be more difficult,
I ask, than when any young person delivering himself up to those, who
undertake to make his limbs supple and pliant, uses his most strenuous
exertion to bend his whole body into the exact shape of a wheel, and to
turn over upon the pavement; his powers being tasked at the same time
through the eyes, and through the movement of the hands, as well as
other convolutions for the purpose of being transformed into the
likeness of woman-kind. Yet neither the difficulty of these feats,
nor the degradation arising from them, are thought of. And again,
those who are dragged upon the dancing-stage, and use the members of
the body as though they were wings, who that beholds them can help
being struck with wonder? So too they who toss knives aloft in the air
one after another, and catch them all by the handle, whom might they
not put to shame of those who refuse to undergo any labour for the sake
of virtue? And what can any one say of those men, who balancing a
pole on the forehead, keep it just as steady as a tree rooted in the
ground? And this is not the only marvellous part of the affair but
that they set little children to wrestle with one another on the top of
the tree; and neither the hands, nor any other part of the body
assisting, the forehead alone sustains the pole unshaken, and with
more steadiness than any kind of fastening. Again: another walks on
the slenderest rope, with the same fearlessness as men do when they run
over level plains. Nevertheless these things, which even in thought
seem impracticable, have become possible by art. What like this have
we, I ask, to allege concerning oaths? What kind of difficulty?
what toil? what art? what danger? There is only needed on our 14.
And do not tell me, "I have accomplished that thou hast not as yet
done any thing; for this little, if neglected, is destruction to all
the rest. Often indeed when men have built a house, and put on the
roof, they have destroyed the whole fabric, by not making any concern
of a single tile that has been shaken off from it. And one may see the
same thing occur with respect to garments; for there too if a small
hole is made, and not repaired, a large rent is the consequence. And
this also is frequently the case in regard to floods; for these, if
they find but a small entrance, let in the whole torrent. Thou also,
then, even if thou hast fortified thyself all around, and but a small
part be left still unfortified, yet block up this also against the
devil, that thou mayest be made strong on all sides! Thou hast seen
the sickle! Thou hast seen the head of John! Thou hast heard the
history pertaining to Saul! Thou hast heard the manner of the Jewish
captivity! And beside all these, thou hast heard the sentence of
Christ declaring, that not only to commit perjury, but to swear in
any way, is a diabolical thing, and the whole a device of the evil
one. Thou hast heard that every where perjuries follow oaths.
Putting all these things then together, write them upon thy
understanding. Dost thou not see how women and little children suspend
Gospels from their necks as a powerful amulet, and carry them about in
all places wherever they go. Thus do thou write the commands of the
Gospel and its laws upon thy mind. Here there is no need of gold or
property, or of buying a book; but of the will only, and the
affections of the soul awakened, and the Gospel will be thy surer
guardian, carrying it as thou wilt then do, not outside, but
treasured up within; yea, in the soul's secret chambers. When thou
risest up then from thy bed, and when thou goest out of thine house,
repeat this law: "I say unto you, Swear not at all." And the
saying will be to thee a discipline; for there is no need of much
labour, but only of a moderate degree of attention. And that this is
true, may thus be proved. Call thy son, and frighten him, and
threaten to lay a few stripes upon him, if he does not duly observe
this law; and thou wilt see, how he will forthwith abstain from this
custom. Is it not therefore truly absurd, that little children, out
of the fear we inspire, should perform this commandment, and that we
should not fear God as our sons fear us?
15. What then I said before this, I now again repeat. Let us
lay down a law for ourselves in this matter; not to meddle either with
public or private affairs until we have fulfilled this law; and then
surely under the pressure of this obligation we shall easily conquer,
and we shall at once adorn ourselves, and decorate our city. For
consider what a thing it would be to have it said every where throughout
the world, "A practice becoming Christians is established at
Antioch, and you will hear no one giving utterance to an oath, even
though the greatest nceessity is laid upon him!" This is what the
neighbouring cities will certainly hear; nay, not the neighbouring
cities only, but even to the ends of the each will the report be
conveyed. For it is indeed probable that both the merchants who mix
with you, and others who arrive from this place, will report all these
matters. When, therefore, many persons in the way of encomium
mention the harbours of other cities, or the markets, or the abundance
of wares, enable those who come from hence to say, that there is that
at Antioch, which is to be seen in no other city; for that the men
who dwell there would sooner have their tongues cut out, than suffer an
oath to proceed from their mouths! This will be your ornament and
defence, and not only so, but it will bring an abundant reward. For
others also will certainly emulate, and imitate you. But if, when a
person has gained but one or two, he shall receive so great a reward
from God; what recompense shall ye not receive when ye are the
instructors of the whole world. It is your duty then to bestir
yourselves, to be watchful, and to be sober; knowing that not only
from our own personal good works, but from those we have also wrought
in others, shall we receive the best recompense, and enjoy much favour
with God, which may He grant us all continually to enjoy, and
hereafter to obtain the kingdom of heaven, in Christ Jesus our
Lord; to Whom with the Father, and the Holy Ghost, be glory and
power both now and ever, and world without end. Amen.
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