Initially, the emphasis was on the physical aspects of Christ’s suffering, and then Orthodox Christians gave the crucifixion a more rosy, “victorious” meaning. From a symbol of ancient Roman execution, the cross turned into a sign of triumph and victory over evil. After all, without death there would have been no resurrection of Jesus.

The two “arms” of the horizontal axis of the cross became the embodiment of two fundamental paradigms of Christianity: on the one hand, forgiveness and repentance, and on the other, retribution and God’s punishment.

The cross in the church

Christians believe that the female/male cross, as a true religious symbol, protects and saves them. That is why it accompanies them everywhere. The image of the cross is central to all spheres of Christian life: in the Church, in attributes, in everyday life. A Christian sanctifies all objects with the sign of the cross.

If you look closely, everything in the church is centered around the cross. This sign formed the basis of church architecture and all the sacraments. You can see it on domes, iconostases, church utensils, clothes, and other church items.

Pectoral cross

The golden pectoral cross occupies the main place in the hierarchy of Christian attributes. Not a single event or ritual can be complete without it. It is with you every day: hidden under clothing, it protects its owner from evil and temptation. For Christians, the external beauty of the cross is not as important as its religious meaning. Therefore, when choosing a cross for women or men, the decor is of secondary importance.

Deeply religious people put a baby cross on a newborn in the first months of life. It is believed that during this sacrament, a little person is born for a new Christian life and receives a guardian angel.

The traditional Orthodox cross is a six- or octagonal cross, as well as a Latin four-pointed cross.

But for non-religious people, a cross with diamonds is an ordinary jewelry pendant that is lavishly decorated with various decorations and worn over clothes with other accessories.

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• Saints Cosmas and Damian (commemorated on October 17 and November 1)
• Saints Cyrus and John (honored on January 31 and June 28)
• Thallelaius (remembered on May 20)
• Samson (celebrated on June 27)
• Saints Cosmas and Damian (also commemorated on July 1)
• Hermolaüs (venerated on July 26)
• Panteleimon (acknowledged on July 27)
• Diomedes (remembered on August 16)

Though some question the existence of three distinct pairs of Anargyri named Cosmas and Damian, historical evidence suggests a single pair initially. However, the widespread veneration and dispersion of relics across the Empire led to the recognition of multiple pairs. Despite this, the Church’s Synaxaria have long commemorated all three pairs of Saints Cosmas and Damian as distinct entities, honoring their legacy of selfless service and healing.

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The myth of the birth of Christ has its origins in primitive worship. In ancient Egypt, for example, the birthday of the god of water, vegetation, and the ruler of the underworld, Osiris, was celebrated on January 6, and the birthday of the ancient Iranian god Mithras was celebrated on December 25. As the Christmas holiday became established in different countries, it incorporated other rituals and customs of other religions and folk festivals, acquiring special features that did not contradict Christian dogmas.

The Baptism of the Lord. This holiday is one of the main holidays in Christianity. In the scriptures dedicated to the Feast of the Epiphany, theologians note that it was proclaimed in memory of a historical event – the baptism of Jesus Christ in the Jordan River. This event is described in the Gospels.

Initially, as we noted, Christianity did not know the rite of baptism at all. This is evidenced by the fact that there is no mention of this rite in early Christian literature. It was borrowed by Christianity from ancient cults. Sprinkling with water existed in many pre-Christian religions. By spiritualizing the phenomena of nature, our distant ancestors also spiritualized water, an important source of human life. Water quenched thirst, refreshed people, land, pastures, and ensured the fertility of fields.

Presentation. This feast is dedicated to the presentation of the baby Jesus Christ to God by the parents of Jesus Christ. The meeting took place in a Jerusalem temple on the fortieth day after Christ’s birth.

By introducing the Feast of the Presentation, the Christian Church tried to distract the people from ancient cults. In February, the Romans celebrated “purification” and repentance, fasting, believing that before starting spring field work, it was necessary to “cleanse themselves of sins” and evil spirits by making appropriate sacrifices to spirits and gods.

Palm Sunday is the eve of the so-called Holy Week, which is dedicated to “the memory of the suffering of Christ.” The holiday is immediately adjacent to Easter and has no fixed calendar date. In Orthodoxy, it is one of the “twelve feasts”.

The holiday is based on the story of the entry of Jesus Christ and his disciples into Jerusalem, where he went to suffer and die. The campaign was accompanied by miracles. On the day before entering Jerusalem, on Saturday, Jesus performed one of the greatest miracles – he revived Lazarus, who had been dead for four days, and on Sunday he entered Jerusalem. The people greeted him with joy, throwing palm branches in front of the Son of God.

The Ascension of the Lord. The earthly biography of Jesus Christ created by the evangelists ends with a description of the scene of the ascension of the Son of God, who had risen from the dead after the execution, to heaven. In honor of this event, the Christian Church established one of its holidays. It is celebrated on the fortieth day after Easter and therefore has no fixed date.

Based on biblical stories, Christian theologians assure that the resurrection of Christ opens the way for the righteous to go to heaven, to be resurrected after death. The Orthodox Church’s “Priest’s Handbook” states: “Christ ascended to heaven as the firstborn from the dead, manifesting in His Person the beginning of the human nature He redeemed and revived.”

But long before the emergence of Christianity, myths about the ascension of people, heroes, and gods to heaven were widespread among many peoples. In pre-Christian mythology, the Greek hero Hercules, the founder of Rome Romulus, the Roman emperor Caesar and his successor Augustus, the Hindu god Krishna, the Phoenician god Adonis, the god Mithras, who was worshipped in Iran, West Asia, India, and others were among those “ascended to heaven.” Christianity borrowed the idea of ascension from the beliefs of the Phoenicians, Jews, and other peoples.

Trinity, or Pentecost. This holiday, which in Orthodoxy also belongs to the “twelve days”, was established in memory of a miraculous phenomenon: on the fiftieth day after the resurrection of Christ, the “Holy Spirit” descended on his disciples (apostles) and they spoke in different languages, although they did not know them before.

The myths about the divine Trinity existed long before the emergence of Christianity among the ancient Babylonians, Egyptians, and other peoples, from whose beliefs the emerging Christianity borrowed many ideas. The New Testament stories about the Trinity emerged as a result of the need to connect the new religion with the legends of the Old Testament.

Savior. The holiday is based on the Gospel legend of the miraculous transfiguration of Christ: at the end of his earthly existence, the founder of Christianity led his disciples to a mountain and was “transformed” during prayer: “the appearance of his face changed,” “his clothes became white and shiny, and a voice from heaven confirmed his divine origin.”

The Exaltation. The Feast of the Exaltation of the Holy Cross is one of the most important holidays dedicated to the cult of the cross, a symbol of the Christian faith. The church associates several mythical events with the cross. One of them is always mentioned by priests in their holiday sermons. According to legend, the Roman emperor Constantine, who allowed the free practice of Christianity while still a “pagan,” had a miraculous vision before one of his greatest battles: a lighted cross with the inscription appeared in the sky: “By it overcome!”

Feasts of the Theotokos. In addition to the feasts in honor of Christ and the divine Trinity, the Christian Church has established a number of feasts in honor of his mother, the Virgin Mary. These are: The Nativity of the Mother of God, the Entry into the Temple, the Annunciation, the First and Second Holy, the Protection (the first four are considered “twelve” feasts), and many feasts in honor of her “miraculous” icons.

Easter (Pascha). Among the many Christian religious holidays, a special place belongs to Easter. The celebration of Easter was established by the first Christians to commemorate the “suffering, death and miraculous resurrection” of Jesus Christ.

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January 1

• The Circumcision of Our Lord Jesus Christ: Following the Law of Moses, Jesus was circumcised eight days after His birth, signifying the fulfillment of the Mosaic Covenant and the proclamation of salvation to the world.
• Our Father among the Saints Basil the Great (379): Renowned as the “bee of the Church of Christ,” St. Basil brought divine wisdom to the faithful and courageously defended Orthodoxy against heresy. His family, including parents St. Basil the Elder and St. Emmelia, and siblings St. Macrina, St. Gregory of Nyssa, and St. Peter, contributed significantly to the Church’s spiritual wealth.
• St. Gregory, Bishop of Nazianzus (374): A convert to Christianity, he served as Bishop of Nazianzus for forty-five years, steadfastly defending his flock against Arianism and persecution. He ordained his son, St. Gregory the Theologian, to assist him in his later years.
• St. Emilia (375): Mother of Sts. Macrina, Basil the Great, Gregory of Nyssa, Peter of Sebaste, and Theosevia, she played a vital role in nurturing her children’s faith and spiritual growth.

January 2

• Beginning of the Forefeast of Theophany: The Church begins the solemn preparation for the Feast of Theophany, celebrating the Baptism of Christ.
• St. Seraphim of Sarov (1833): Born in Kursk, St. Seraphim devoted his life to asceticism and prayer, experiencing numerous visions and miracles. His profound humility and love for God made him a spiritual guide for many, and his life became a continuous celebration of the Paschal joy.
• St. Sylvester, Pope of Rome (335): Elevated to the Papacy amidst persecution, St. Sylvester demonstrated the power of Christ over death by restoring life to a bull after a challenge from a Jewish scribe and occultist.
• Venerable Juliana of Lazarevskoye (1604): A model of Christian virtue, St. Juliana lived a life of selflessness, devoting herself to prayer, fasting, and works of mercy. Her generosity during times of famine and her unwavering faith continue to inspire believers.
• Holy New Martyr George the Georgian (1770): Born a Muslim slave in Georgia, St. George embraced Christianity later in life and bravely confessed his faith despite torture and persecution, ultimately giving his life for Christ.

Throughout January, these saints remind believers of the enduring power of faith, humility, and love in the face of adversity.

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On November 1st, we commemorate the Holy and Wonderworking Unmercenaries Cosmas and Damian of Asia, noble physicians who practiced medicine without charge, relying solely on the Name of Christ for healing. We also remember Holy New Martyr Helen of Sinope, a courageous maiden who faced persecution and martyrdom rather than renounce her faith.

November 2nd is dedicated to the memory of Holy Martyrs Acindynus, Pegasius, Aphthonius, Elpidophorus, and Anempodistus of Persia, who fearlessly confessed their faith and endured martyrdom for their beliefs.

On November 3rd, we honor Holy Martyrs Acepsimas the bishop, Joseph the priest, and Aithalas the deacon, who boldly preached Christ even in the face of persecution. We also remember Holy Virgin Martyr Winefride of Treffynnon, whose martyrdom led to the miraculous healing spring at Holywell.

November 4th is the feast day of Our Holy Father Joannicius the Great, a humble hermit known for his spiritual wisdom and miracles of healing. We also commemorate Holy Martyrs Galaction and Episteme, a married couple who chose martyrdom rather than renounce their faith.

On November 5th, we honor the Holy Apostles Patrobas, Hermas, Linus, Gaius, and Philologus, faithful disciples of Christ who spread the Gospel throughout the world. We also remember Our Holy Father Gregory the Confessor, Patriarch of Alexandria, who bravely defended Orthodoxy against persecution.

Through the commemoration of these saints, Orthodox Christians are reminded of the enduring power of faith, love, and sacrifice in the life of the Church.

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On June 1st, we remember Martyr Justin the Philosopher, a seeker of truth who embraced Christianity after encountering the teachings of the Prophets and Apostles. Despite facing persecution, Justin dedicated himself to spreading the Gospel and defending the Christian faith. We also honor our Holy Father Agapitus of the Kiev Caves, known for his healing abilities and humble devotion to God.

June 2nd is dedicated to St Nikephoros the Confessor, who fearlessly defended the veneration of holy icons despite facing persecution. We also commemorate Holy New Martyr Constantine, who embraced Christianity and endured torture and martyrdom at the hands of the Turks.

On June 3rd, we remember Holy Martyr Lucillian and his companions, who bravely confessed their faith and were martyred for their beliefs. We also honor Hieromartyr Lucian, a disciple of the Apostle Peter, who spread the Gospel in Gaul and ultimately faced martyrdom.

June 4th is the feast day of St Metrophanes, Archbishop of Constantinople, and the Holy Myrrh-bearers Mary and Martha, devoted followers of Christ. We also commemorate Blessed Igor-George and Blessed Constantine, who faced persecution and strife in their efforts to serve the Church.

June 5th is dedicated to Hieromartyr Dorotheus, Bishop of Tyre, who endured persecution and martyrdom for his faith. We also remember Our Holy Father Theodore the Hermit and Wonderworker, known for his ascetic life and miraculous deeds.

Finally, on June 6th, we honor St Hilarion the New, who defended icons and endured exile for his beliefs. We also commemorate Our Holy Mothers the Martyrs Archelaïs, Thekla, and Susanna, who fearlessly confessed their faith and faced martyrdom, as well as St Bessarion the Wonderworker of Egypt, whose life of piety and miracles continues to inspire believers.

Through the commemoration of these saints, Orthodox Christians are reminded of the enduring power of faith, courage, and devotion to God even in the face of persecution and adversity.

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February 2: The Meeting of our Lord, God and Savior Jesus Christ

Forty days after the birth of Jesus, Mary, his ever-virgin mother, and Joseph, his earthly father, brought him to the Temple in Jerusalem for his dedication to God. This act fulfilled the Law of Moses, demonstrating the family’s obedience to divine precepts. At the Temple, they encountered Zacharias, the father of John the Baptist, and the righteous Symeon, who had long awaited the arrival of the Messiah. Despite this joyous occasion, some Pharisees, threatened by the recognition of Jesus as the promised Messiah, conspired against him, leading to Joseph’s dream-guided escape with his family to Egypt. The Feast of the Meeting of the Lord, established in the fourth century, marks this significant event, also known as Candlemas Day in the Western tradition.

February 3: Holy and Righteous Symeon the God-receiver and the Prophetess Anna

Symeon, a devout elder, and Anna, a prophetess, exemplify a life of unwavering faith and dedication. Symeon, believed to be one of the Seventy translators of the Hebrew Bible into Greek, received a divine revelation that he would not die before seeing the promised Messiah. When he beheld Jesus at the Temple, he proclaimed his readiness to depart in peace, acknowledging the fulfillment of God’s promise. Anna, similarly devoted, spent her life in prayerful anticipation of the Messiah’s arrival. These venerable figures symbolize the culmination of Old Testament hope and the dawn of the New Covenant.

February 4: St Isidore of Pelusium, Monk, and Venerable Cyril of New Lake

St Isidore, renowned for his wisdom and holiness, left a legacy of thousands of epistles that continue to inspire believers. A disciple of St John Chrysostom, he courageously defended orthodoxy against opposition, embodying humility and steadfastness in the face of persecution. Venerable Cyril, a humble monk who later founded a monastery, led a life of asceticism and prayer, drawing others to the path of spiritual renewal. His miraculous deeds and unwavering faith left an indelible mark on those around him, reflecting God’s grace and providence.

February 5: Holy Martyr Agatha of Palermo in Sicily and Our Holy Father Polyeuctus, Patriarch of Constantinople

St Agatha, revered for her steadfastness in faith amidst persecution, endured torture and imprisonment for her devotion to Christ. Her miraculous deliverance from suffering and subsequent veneration as a protector of her homeland testify to the power of divine intervention. Our Holy Father Polyeuctus, distinguished as a zealous preacher and defender of the Orthodox faith, left a lasting legacy of spiritual guidance and prophetic insight. His baptism of the Russian princess Olga heralded the spread of Christianity in the Russian lands, fulfilling his divine calling.

As February unfolds, let us reflect on the lives of these saints and the sacred events they commemorate, drawing inspiration from their unwavering faith and dedication to God. In their examples, we find encouragement to persevere in our own spiritual journey, trusting in the providence of the One who guides our steps and sustains us in times of trial.

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Childhood Years Evangelos attended school in his village for only two years due to the frequent illness of his teacher. Consequently, he left school to work on the family farm and later in a coal mine and a grocer’s store to support his family from the age of eight. His father had instilled in him the Supplicatory Canon to the Mother of God and other aspects of their faith. Evangelos was noted for his maturity and diligence from a young age.

Monastic Calling Inspired by the life of St. John the Hut-dweller, Evangelos aspired to become a monk and eventually left for Mt. Athos at the age of fourteen or fifteen. He met his future spiritual father, Hieromonk Panteleimon, on the ferry to Mt. Athos, who took him under his wing, claiming Evangelos was his nephew to facilitate his entry into the monastic community.

Monastic Life Under the guidance of Fr. Panteleimon and his brother Fr. Ioannikios at Kavsokalyvia, Evangelos embraced monastic life with zeal, practicing strict asceticism, including walking barefoot in harsh conditions and sleeping on the floor with minimal cover. His deep commitment to prayer and obedience to his elders characterized his spiritual journey. Despite minimal formal education, he learned extensively about the faith through the Holy Scriptures, demonstrating extraordinary dedication and enthusiasm.

Divine Grace and Spiritual Gifts Elder Porphyrios received divine grace early in his monastic life, marked by profound spiritual experiences and supernatural gifts. He developed a heightened sensitivity to his surroundings and a profound ability to perceive and understand spiritual and physical realities. His gifts included discernment, healing, and an acute sense of smell and hearing that extended beyond normal human capabilities.

Return to the World Due to severe illness, Elder Porphyrios was forced to leave Mt. Athos and return to the world. At nineteen, he resided at the Monastery Lefkon of St. Charalambos near his birthplace, where he continued his monastic practices while recuperating. Despite his illness, he was ordained as a deacon and then a priest by Archbishop Porphyrios III of Sinai in 1927, taking the name Porphyrios.

Spiritual Father and Confessor As a spiritual father, Elder Porphyrios gained a reputation for his deep understanding and guidance. He served as a confessor in Evia until 1940, often hearing confessions for hours on end, using his gift of discernment to guide the faithful. His role as a spiritual father extended to the Athens Polyclinic, where he served as a chaplain from 1940 for over three decades, providing comfort and spiritual guidance to the sick and suffering.

Challenges and Health Issues Elder Porphyrios faced numerous health challenges throughout his life, including severe pleurisy, kidney problems, a fractured leg, hernia, and a heart attack. Despite these ailments, he continued his ministry with unwavering dedication, often working tirelessly despite his suffering.

Foundation of a Convent Elder Porphyrios longed to establish a convent for devout women who were his spiritual daughters. After many efforts and overcoming numerous obstacles, he founded the “Holy Convent of the Transfiguration of the Savior” in Milesi, Attica. He dedicated himself to the construction and development of the convent, living under difficult conditions and tirelessly overseeing the work.

Final Years and Legacy In his later years, Elder Porphyrios continued his ministry despite declining health and eventual blindness. He focused more on prayer, offering silent intercessions for those who sought his help. Elder Porphyrios passed away in 1991, leaving behind a legacy of deep spirituality, compassion, and unwavering faith. His life and teachings continue to inspire and guide the faithful.

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First, Orthodoxy manifests itself in the sources of its doctrine. We are talking about the Holy Scriptures and Sacred Tradition. Both sources of faith and grace are seen in unity and complement each other. There is a theological opinion that the Holy Tradition is normative in nature due to the fact that it reveals the truths of faith proclaimed in the Holy Scriptures. The Tradition includes: “apostolic instructions”, definitions of faith and decisions of the first seven Ecumenical Councils and several local ones, ancient texts of worship, works of the Holy Fathers, prayer canons, monastic statutes, acts proclaiming the canonization of saints. All of this forms a certain tradition, where the spiritual experience of the Church has been accumulated, which is constitutive of the religious practice of today.

Second, Orthodoxy represents itself through dogma. In this regard, it recognizes the Nicene-Constantinople Creed (see the topic “Christianity: General Characteristics”), adopted at the first two Ecumenical Councils (of the then unified Church), as inviolable. This dogmatic basis of the Orthodox faith was strongly defended against heretical ideas that accompanied the life of the Church during the formation of the “symbol.” It remains so now, because in Orthodox theological thought there is an idea that dogmatic development is impossible, unlike in Roman Catholicism or trends in Protestantism. In other words, the fathers of the first seven councils gave a complete (rational) definition of dogmas that guarantees their further spread and popularization.

Third, Orthodoxy should be defined as a cult system. Cult practice gives the most expressive forms (interpretations) of the provisions of the doctrine itself. Cultic actions are centered on worship as a collective communion of the church community with God. The latter has three circles: daily, weekly, and annual. Each of them includes events fundamental to this faith from both the sacred history of the Old Testament and the New Testament. For example, weekly services are dedicated to: On Monday – to the “powers of heaven”; on Tuesday – to the prophets of the Old Testament, especially John the Baptist; on Wednesday and Friday the Church recalls Judas Iscariot’s betrayal of Jesus Christ, His great suffering and death on the cross; on Thursday it glorifies the apostles, but pays special tribute to St. Nicholas the Wonderworker of Lycia; on Saturday all saints are honored. Finally, and this feast is the basis of all liturgical circles, Sunday is the day of the Resurrection of Jesus. All the other holidays logically coincide with this event, because it represents the highest meaning of Orthodox Christianity. Further, when considering the cult system in Orthodoxy, it is necessary to pay attention to the structure and course of liturgical practice, which consists of prayers in which the Church asks for mercy or honors God, spiritual chants, bows, signs of the cross, and sacraments.

The sacraments are the most important link in the cultic practice of Orthodoxy. Of course, the sacrament is interpreted as a sacred action that gives the believer spiritual gifts (from God through His grace). At least this mystical action is performed in such a way that everyone can see its form. The content of all seven sacraments, which the Orthodox Church has established, must be explained by considering them separately and sequentially.

It is believed that any person bears the burden of the sin of the forefathers (Adam and Eve), so water baptism (in the name of the Father and the Son and the Holy Spirit) leaves them behind, directing the soul to Godhood, that is, full-fledged church life. The next sacrament is the anointing of the sick. It is a ritual in which a priest anoints a person with oil (oil consecrated with a special agent). In doing so, the believer receives from God the gracious power that will be useful to him in his earthly life. The most important sacrament in Orthodox worship is the sacrament of the Eucharist, or communion.

In the practice of the Orthodox Church, there is also the sacrament of the oil consecration, which is meaningfully connected with the fact that any person (even if he or she is sick) can recover bodily and spiritually. People’s desire for healing is satisfied by this sacrament. The Church performs it several times: during Lent, when a person is sick or dying. Naturally, all these actions should not be performed by ordinary people, but only by those who have reached a certain degree of spiritual maturity, who can perform the functions of a minister of worship and be a pastor. In this case, the Orthodox Church performs the sacrament of priesthood. A man who enters the ministry undergoes a special ritual in which the acting Bishop (archbishop, metropolitan) symbolically involves him in the apostolic ministry. This person, through the prayers of the Church, receives grace from God for priestly activity. A separate sacrament established in the Church is the sacrament of marriage. Since Christianity gives a person a choice of the path of salvation (either monasticism or married life), the Church should sanctify the relationship between a man and a woman if they share each other’s feelings, are ready to raise children in the spirit of the Christian moral ideal, and help each other on the way to the Kingdom of God.

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Although the rules of fasting may seem very strict to those who have not previously encountered them, they were developed for all believers, not just monks. (Monks do not eat meat, so the rules regarding meat eating could not have been written with them in mind. Similarly, the rules concerning marital abstinence apply only to laymen and married clergy.) While few lay people are able to fully observe these rules, it is best to present them without assessing what level is “appropriate” for lay people, as this is a matter to be decided by each Christian individually under the guidance of his or her spiritual director.

There are many exceptions to the general rules, such as major feasts or parish thrones that fall during the Lenten season. Consult your priest and parish calendar for details. St. Innocent Press publishes wall and pocket calendars that list the Lenten rules for each day of the year. The St. Herman Calendar, published annually by St. Herman of Alaska Press, is also a good daily guide.

For the Christian, all food is pure. When fasting is not prescribed, there are no forbidden foods.

Unless a Lenten period is declared, Orthodox Christians observe a strict fast every Wednesday and Friday. The following foods are avoided:

• Meat, including poultry, and any meat products such as lard and meat broth;
• Fish (meaning fish with backbone; seafood is allowed);
• Eggs and dairy products (milk, butter, cheese, etc.);
• Olive oil. A literal interpretation of the rule prohibits only olive oil. Especially where olive oil is not an important part of the diet, the rule is sometimes interpreted to include all vegetable oils as well as oil-based products such as margarine;
• Wine and other alcoholic beverages. In the Slavic tradition, beer is often allowed on Lenten days.

How much

Sadly, it is easy to follow the letter of the fasting rule and still practice gluttony. During Lent, one should eat simply and in moderation. Monks eat only one full meal on strict Lenten days and two meals on days when wine and oil are allowed. It is generally not advisable for lay people to limit their meals in this way: consult your priest.

Exemptions

The Church has always exempted small children, the sick, the very elderly, and pregnant and nursing mothers from strict fasting. While people in these groups should not severely limit the amount of food they eat, there is no harm in giving up some foods two days a week – just eat enough of the permitted foods. Exceptions to fasting for medical reasons (e.g. diabetes) are always allowed.

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