Supplements to the Questions to Marinus

SUPPLEMENTS TO EUSEBIUS’ QUESTIONS TO MARINUS

PARTS FROM THE COMPLETE BOOK OF QUESTIONS TO MARINUS BY EUSEBIUS OF CAESAREA

In the manuscript Catena of Nicetas on Luke.

I.

^A Since the disciples of the Savior were fearful of the Jews, John says that they were gathered together in one house, with the doors shut for fear of the Jews. How, then, did Peter and John go to the tomb? And this while a military guard was present there, keeping watch over the place, as Matthew testifies; for the "watch" [custodia] is a company of soldiers.

To this we reply that the apostles went to the tomb boldly, having previously been informed by the Magdalene that no one who was guarding the place remained there, which was evident from the fact that the stone had been removed from the sepulcher. And the stone had not been removed otherwise than by an angel from heaven lighting up the place with great brightness, and himself rolling away the stone, and terrifying the guards so that they were almost turned to stone by fear. ^B And after this, as was natural, they took to flight, so that no one of them remained, and the place was left open for those who came to see the resurrection of the Savior. And this was the primary reason why the angel appeared there. For the angel did not roll away the stone to assist the resurrection, nor did he intervene in the aforementioned manner because of the stone, but so that he might drive away the guards and, receiving the women who were coming to witness it, might announce the resurrection to them. Of these events, Matthew is the witness, saying that the guards, shaken by the fear of the angel, became as dead men.

Certainly, the Savior had risen before the angel and had not waited for the rolling away of the stone. But while it was still attached to the entrance, and sealed with the seals of the chief priests, ^C and while the guards were surrounding the place, He, becoming invisible, emerged from the tomb, having accomplished His resurrection from the dead by divine power. But at what hour of the day this happened, no one of the evangelists has indicated, so that someone might aptly apply to this matter also those words which were said by Christ concerning the consummation of the universe, namely: "Of that day no one knows anything, not even the angels of God." Thus, therefore, He Himself, having become the first fruits of the resurrection,

^A rose at an hour which no one knew, escaping the notice of all, and He rose while the stone remained in its position. The angel, the messenger of good news, stood by the people; he contributed nothing to the resurrection itself by his presence, yet he served the salvation of men a great deal. For this reason, he shone with a brilliant figure, showing himself clothed in white, and was the first to make a beginning of the resurrection of the Savior. And even as venomous serpents and wild beasts, which are lovers of night and darkness, flee the sunrise, while men, as if related to the light, willingly welcome it; in the same way, the angel, radiating with the splendors of his light, dispelled ^B the enemies of truth and life—the familiars and friends of death—while he announced the resurrection of the Savior to those awaiting it, offering them free access after the expulsion of the guards. He therefore offered the friends to behold twin proofs: namely, the rolling away of the stone, with the door of the monument now lying open, and the flight of the guards. Magdalene, seeing these things, announced them to the disciples, and they, having learned these things from her, boldly and with swift running hastened thither, with no one standing in their way.

II.

How, while darkness was still drawing in, as the evangelist John says, did the two disciples see the things that were inside the monument? For the same man also designated the hour, saying: "Early, while it was still dark." ^C And soon, that the two disciples had seen the things that were inside the monument. "For they entered," he says, "and believed."

At the first twilight of the day, Scripture says there was still darkness at the tomb; but it was already morning, at which dim time Mary alone returned to the disciples. Then the angel appeared to them. Now, it is probable that in this intervening time, after her first arrival at the apostles, the hour had nearly passed; then, as they went to the tomb, more time had elapsed, so that there was no longer darkness, but pure day; at which time, as the aforementioned disciples set out thither and remained outside the monument, they were able to discern the linen cloths lying inside; and much more so having gone inside, as the bright day now illuminated the place. To me, indeed, the linen cloths ^D placed inside seem to provide a demonstration simultaneously that the body had not been carried off by men, just as Mary supposed; for neither would those who were stealing the body have left behind the linen cloths, nor would any thief have waited until he might undo the shrouds and thus be caught in the act of theft. Moreover, they were proofs of the body raised from the dead. For He who will transform the bodies of our humility, God, so that they may be conformable to the body of the glory of Christ, then also transformed the body, which was the instrument of the power of the Word inhabiting it, reforming it to a state more divine; but the linen cloths, as useless and [components of the body's substance]

^A alien, he put aside. Moreover, it seems opportune to me that it so happened that Peter and John came to the tomb in the clear and shining light of day, so that they might not, by arriving in the night and darkness, provide a suspicion of that which the high priests were already lying about—namely, that they had come by night and carried off the Lord. Therefore, these men did not come by night, nor while darkness still prevailed, but when the day was already brightly dawning. But if someone, citing the Gospel where it says that the disciples were gathered together for fear of the Jews, should oppose this, saying: "How then did those who had shut themselves in go out to the tomb in the bright light of day?" we answer that for those who lived in the midst of the city of the Jews, it was likely that they all remained gathered together shut up in one house; but that those who went to the tomb, because they were outside the city, were far from fearing the Jews, since they had come to a solitary place and one empty of men. Perhaps also, having cast aside the fear of the other disciples, Peter and John dared to go forth from the house with confidence, while the others did not dare to do this at all, except for these two alone, to whom also elsewhere greater honor is attributed than to the rest of the apostles.

III.

How is it that, according to John, when Mary had spoken to the disciples, they then went to the tomb and believed; whereas according to Luke, it is said that these words seemed to them as nonsense, and they did not believe the women?

That Mary ^B who is in John reported what she had seen as a secret, as it were, only to the foremost of the apostles, Peter and John. And they, in turn, secretly from the rest of the disciples, went running to the tomb alone, and seeing, they believed; and it was no wonder that these two foremost apostles, having seen, believed, while the others, to whom the women were messengers, and who had not seen with their own eyes, did not place faith in them. For behold, even when the Savior had appeared to the disciples themselves gathered together, as John relates, they indeed rejoiced at seeing Him; but Thomas, because he was not present and did not see, would not allow himself to be persuaded of the matter. But if he did not believe the apostles, we should rightly be reproached for finding fault with the others, who, because they had not seen, did not believe the women. ^C Indeed, the Scripture demonstrates the great investigation and carefulness of the disciples, who did not easily consent to the words of others, but first suspended judgment, until, having known the truth most fully and clearly, they could say afterward: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have beheld, and our hands have handled, concerning the Word of life." But this passage could also bear another meaning. For someone might perhaps say that, when the women were announcing the resurrection of the Savior, as if from the report of the two men who had appeared to them according to Luke, they were not

^A believers. The eleven, among whom were Peter and John, had not themselves believed. But as for Mary, according to John, when she said, "They have taken away my Lord from the tomb," the two disciples did not previously believe this very thing—that the Savior had been taken away—before coming to the place and perceiving this by fact. When, therefore, these had entered into the tomb and saw only the linen cloths, and the body nowhere, then they believed. And to what did they believe, if not the words of Mary saying, "They have taken away my Lord"? Wherefore he adds next: "For as yet they knew not the Scripture, that he must rise again from the dead."

IV.

How then might it be said that two disciples came to the tomb—Peter and John—while Luke affirms that one person went there? The question is thus resolved. ^B Peter was always of great fervor; he who alone of the apostles said to the Savior: "Even if I must die with thee, I will not deny thee"; and who alone desired to walk upon the waves; and who alone answered and said to him: "Thou art the Christ, the Son of the living God"; and wherefore he alone of the disciples heard: "Blessed art thou, Simon Bar-Jonah." Wherefore he is also the first to dare to enter into the tomb, having come with the other disciple whom Jesus loved, according to John. But at that time, having heard from the Magdalene that the body of the Lord had been taken ^C from the tomb, he had gone with the other disciple. Soon he departed with him, having seen the linen cloths inside the tomb and having been made certain of the true state of affairs. But according to Luke, while the other disciples were disbelieving, he alone again believes the women who said they had seen the angels who had appeared. For, not disbelieving the testimony of the women, he comes alone again to the tomb; and having looked in again, he sees the linen cloths only, as also before. Then he went away, wondering to himself at the event. He was indeed silently ^D wondering at the event, because he was one of fervent mind and demonstrated more zeal than all others, being active and running about; and everywhere looking at the Savior with the open eyes of the soul, searching and looking around on every side, he did not lose his hope, but was himself also deemed worthy of his own manifestation. A witness of this is the same evangelist Luke, who in what follows presently says that the Lord truly rose and appeared to Simon. The witness of the holy Apostle writing to the Corinthians also agrees with this, that "He appeared to Cephas, then to the eleven." And Cephas is the same as Simon or Peter, to whom, even before the other eleven, the Savior appeared alone to him alone, on account of his zeal, which surpassed that of all others.

V.

Moreover, someone might inquire how, according to Matthew...

Mary Magdalene, with another of the same name, is said to have seen only one angel sitting upon the stone outside the monument; but according to John, she beheld two angels sitting inside the monument; and according to Luke, ^A two men met the women; and finally, according to Mark, a young man was seen by them?

The solution to what is said in John and Matthew is this. I believe that the account in John precedes that in Matthew, and that Magdalene, coming for the first time, saw the two angels sitting inside the monument; and after these things, coming for a second time to the same place with the other Mary, she saw the angel sitting upon the stone. Or perhaps the angel in Matthew is different, and the time and place of the angelic vision are different; and the angels who appeared to the women are different, and likewise the two angels seen inside the monument in John are different from the one sitting outside before the monument upon the stone, as Matthew narrates. For if, when Matthew said "late on the Sabbath," and recorded one sitting before the door of the monument upon the stone, John, while preserving the same time and place, had said that "late on the Sabbath," before the door of the monument, two were seen sitting upon the stone, it would truly be necessary to charge a discrepancy. ^B And likewise, if Matthew, affirming the morning hour as John does, had also said that only one angel was seen inside the monument, he would reasonably have seemed to write things contrary. But if the evangelists have distinguished the times, and the manners, and the persons of the spectators, as well as the words of the angels, no one could reasonably blame the Scripture for disagreement, since each narrative is true in its own way and provides an exposition of different events. But let the angels among these evangelists (Matthew and John), and the appearances of the Savior after the resurrection—reported, I say, by these alone as the superior witnesses, for they were eyewitnesses and auditors of the Savior himself—hold this order. Indeed, the two men seen by Luke in dazzling clothing are symbols of the solemnity; and the young man by Mark, who was himself also clothed in a white robe, and seen on the right side and not the left, and with a joyful and right-hand message to the women, should again be considered different, both from one another and from the first ones. ^C Wherefore they did not even call them angels, nor did they mention the visions of the Savior, but they allowed the superior historians, Matthew and John, to write and commit to history the superior things, while they themselves narrated the secondary events—those which had occurred after the things previously narrated. And having omitted the things which the eyewitnesses had already stated, they supplied by their silence the things that had been passed over; these were indeed secondary, and far inferior to the earlier history; the Holy Spirit, of course, suggesting to each the appropriate and suitable narratives.

VI.

^A women arriving and carrying spices they had prepared, these would be different from those mentioned by Matthew and John. For it would not make sense for the Marys, having already seen such things, to be bringing spices for the first time, as if they had not yet been instructed about the resurrection. He clearly shows, by what he says, that the ones seen were different from those previously described; and the place where they were seen was different: for they were not inside the monument, as John taught, nor sitting on the stone, as the angel with Matthew; but Luke did not even call them angels at all, but two men, although they too were in dazzling apparel, because of the signs of the feast; and their words to the women are also peculiar. The women were also more numerous, not just the two Marys mentioned by Matthew, but simply those who had come with him from Galilee. ^B These were also more slothful, not showing as much diligence as those who had persisted all night and remained by the monument. Matthew, at any rate, testifies to the great strength and constancy of the Magdalene and the other Mary, saying after his passion: "And there was Mary Magdalene and the other Mary there, sitting opposite the tomb." But they were there sitting opposite the monument on the day of Preparation; therefore, they also, more quickly, see first the herald of good things, and then the Author of life himself. The one with John also sees the angels first, and after them the Savior himself; yet these women were not carrying spices, nor had they gone for that purpose. But those women who had followed him from Galilee, being many according to Luke, having returned on the day of Preparation, prepared ^C the spices, since they had not yet learned anything about the resurrection. Therefore, to these, two men in dazzling apparel appear and announce the resurrection. And the Savior no longer appeared to them, as he had to the one with John and those with Matthew; so that one must consider this a distinct history. According to Mark, very early on the first day of the week, they come to the monument when the sun had risen, others again, at a different time, who were also saying to themselves, "Who will roll away the stone for us?" And they come, and find it rolled away, and entering in, they see a young man; where again, in Luke's account, there are men but not angels—just as even here he is not named an angel, but a young man. So this narrative also is distinct, both the one seen being different, and the others who arrived, and likewise the time, which was after the rising of the sun; ^D if this time were also maintained in Luke, one could reasonably demand the two men from him, and the same words. But since Luke anticipated the hour of the day before the sunrise, he rightly speaks of the two men who were seen, and does not relate the one young man.

VII.

Since there are four evangelists, we find an equal number of visions recorded by them; the times, likewise, are four; and those, too, who appear at each time are distinct; likewise the women who behold them are different; and ...

the words of those who appear to them are divergent. For the first time was that which is ^A spoken of by Matthew as “late on the Sabbath”; the fourth and last is that which is recorded in Mark as having occurred when the sun had risen; middle times are those in the accounts of John and Luke; wherefore also those who appear at each time are distinct. For late on the Sabbath, there is one angel from the monument, after whom the Savior Himself also comes. But early, while it was still dark, there are two angels inside the monument; after whom again the same Savior comes. At deep dawn, there are others, according to Luke, named as two men, who were not seen inside the monument. Then, last of all, the young man who presented himself to those who arrived when the sun had risen. If, therefore, all had claimed one time and recorded the same place, and yet had not set forth the same appearances, perhaps one would rightly find fault. But since they have distinguished the times and have assigned to each time its proper place, it follows that they have described different ^B appearances as well. Just as, on the contrary, if all had commemorated one appearance and said there was one angel, or had concordantly said there were two angels, or again two men or one young man, and then had varied the times and not indicated the same place, thus also there would be room for reprimand. But now the discourse remains exact and irreproachable, introducing visions that change according to different times and places, and the beholders of these also as different—the two former ones being distinct from the second, and the third similarly different from the fourth. ^C And so, immediately after the discourse of the young man with the last women (whose names are not mentioned), Mark adds: “And having heard this they fled, and said nothing to anyone, for they were afraid.” These women were indeed of such a kind, fearful and exceedingly terrified, inasmuch as they did not even listen to the young man saying to them, “Go, tell his disciples and Peter, Behold, he goes before you into Galilee.” For having heard these words, they did the opposite. But those in Luke, having returned from the monument, reported all these things to the eleven. Similarly, also in John, the woman comes to the disciples reporting the things she had seen. Only those in Mark, coming last of all and truly late, ^D so that they arrived there after the sunrise, were not deemed worthy to see the Savior, nor the one shining angel, nor the two inside the monument, nor those two men whom Luke speaks of, but they saw only a certain young man clothed in a white robe, having obtained a vision proportioned to the smallness of their understanding; and though they saw this one clothed in white for the sake of the feast, they were nevertheless struck with awe; for Mark bears witness to this concerning them, whereas in the previous accounts there is no mention of amazement. Now, concerning the Magdalene, who remained consistently in the place, it is credible that she saw not only the former appearances of the angels who had presented themselves to her alone, but also the young man who was seen by the rest of the women in Mark. You may say the same also concerning the history in Luke, who, after the arrival of many women, and after the two...

^A men appearing to them, narrates, saying: "And returning from the tomb, they reported all these things to the eleven," to which he adds, "And there were Mary Magdalene," and the rest. For it is not unlikely that the Magdalene, who had arrived there before and had steadfastly remained at the tomb, was found there again when those many women, who had come together from Galilee, encountered the tomb, bearing the spices; so that she also, along with the others, saw the two men and heard their words, and then returned with the many and reported it to the eleven. The argument may also be put another way: to attribute the first matters to the women from Galilee—I mean the arrival at the tomb, the carrying of the spices, and the resulting apparition of the two men to them, and their words to them—but that the report brought to the eleven was not made by these women alone, but by all of them together, as each recounted what she had seen; among whom it is to be believed that the Magdalene was present, joining the others in reporting to the disciples those things which she had seen individually and on her own.

VIII.

^A As they were speaking these things, Jesus himself stood in their midst and says to them, "Peace be with you." ^B Here, someone might raise the question how it is that when the Lord appeared to the eleven disciples assembled together after the resurrection, he is not recorded as doing and saying the same things according to both Luke and John, who both testify to these events in agreement. That both evangelists recorded the same vision occurring at one and the same time and day must first be established. And this will become clear to you if you observe the Scripture accurately. For John, having said first, "On the first day of the week Mary Magdalene comes, reporting to the disciples that she has seen the Lord and that he said these things to her," then proceeds to add, saying, "When it was evening on that day, the disciples being assembled, Jesus came and stood in the midst and said, 'Peace be with you.'" Thus it is clear from these accounts that the things recorded by John were performed on the very day of the Lord's resurrection in the evening. And the same day and hour will be found in Luke. For he also says, "On the first day of the week, at early dawn, the women came to the tomb." Then subsequently, that having seen angels, they returned and reported to the disciples what they had seen. Peter also, having hastened to the tomb, meets it and sees the linen cloths; and these things happened at early dawn on the day of the resurrection. The Scripture then proceeds to add: "And behold, two of them were going on that same day to a village." These were the ones with Cleopas, with whom Jesus, having entered into Emmaus, taking bread, blessed it, and as he was giving it to them, he disappeared. Then it adds: "And rising up, they returned at that same hour to Jerusalem, and found the eleven gathered together." Then, while they were speaking, Jesus stood in their midst and says to them, "Peace be with you," and what follows. It has therefore been demonstrated, even from Luke, that it was the same day, and the same hour is confirmed by the fact that those with Cleopas were in Emmaus on that one day and had returned from there to Jerusalem, ^C when now, in any case, the evening had overtaken them; then the appearance took place. ^D Since, therefore, the appearance is shown to be the same according to both evangelists, come, let us see how it is that the Savior is said to have done and said some things according to Luke, and others according to John. Alike, therefore, it is stated in both that standing in their midst, Jesus said to them, "Peace be with you." But it is added specifically in Luke that they thought they saw a spirit, and what follows. Even if these things are not said in John, yet the subsequent events in both are in harmony. For in John, after the words "Peace be with you," it is added, "And having said this, he showed them his hands and his side." Yet the reason is not set down in John, which had already been stated by Luke; this was that they supposed they were seeing a spirit. And while the hands and side

and his feet had been shown to them, because of their persistent unbelief he asked for something to eat and ate before them. These things, being more bodily and accusing the apostles of great unbelief, and demonstrating the indulgence of the Savior himself, who was persuading them and clearly showing that he was indeed himself, the Holy Spirit assigned to be written by Luke, as one of a secondary order; but the higher things, and those indicative of divine power, he set forth through John, who also himself writes next, "The disciples therefore rejoiced when they saw the Lord. He said therefore to them again, Peace be to you. As the Father has sent me, I also send you. And when he had said this, he breathed on them," and the rest. The account of both evangelists would have a sequence if we suppose that the things in Luke happened first, and then after that we join the things in John. For while they were still unbelieving, he asked for food, and not being content with the eating of the fish, he confirms them with words, reminding them of his former teaching according to Luke. But when at last, having been persuaded, they were assured that it was truly he, and were at last full of joy, then he gives them a second, different, and better peace than the first, and charges them to be ready for the apostleship, promising that they would be almost like him through the similarity of the work. Then following this, he consistently breathes into them the Holy Spirit, as if they were in need of this for the promise coming up next; and this was the power to be able to remit sins through the power of the Holy Spirit. ^B And thus, out of both the evangelists, one common discourse will be completed: those things which were told by Luke being passed over in silence by John, and those things which were handed down in writing by John being kept in reserve by the silence of Luke; first of all those told by Luke, and next to them those by John being joined, and thus both of them preserve one mind and one thought. So much for this.

I.

How is it that according to Matthew an angel, appearing to the women, commanded them to announce to his disciples that "He has risen from the dead, and goes before you into Galilee, there you will see him," ^C just as it is shown similarly according to Mark?

^A And the young man whom they saw sitting on the right side spoke these things to the women. But according to Luke, in Jerusalem itself, when the eleven disciples were gathered together and were relating to one another the matters concerning his resurrection, Jesus stood in their midst, and spoke with them, and ate a piece of broiled fish before them. And further, according to John, in Jerusalem itself again, he appeared to the eleven not once, but a second time, first indeed on the very day of the resurrection, in the evening; then after eight days. How then, when he was seen so many times by the disciples in Jerusalem itself according to Luke and John, are they commanded by the women, according to Mark and Matthew, to go away into Galilee, as though they were to see him there, and not be about to behold him in Jerusalem?

^B Furthermore, if the scripture of the Gospels acknowledged only the eleven disciples of the Savior, one might say that the account is in no way lacking if, for the time being, he confirmed his disciples who did not believe the reports of the women, by appearing to them once and a second time while they were hidden in Jerusalem; yet in Galilee, no longer hidden, neither once nor twice, nor trapped by fear of the Jews, but with great boldness he deigned to grant his theophany and the manifestation of his divinity, showing himself to them living after his passion, with many proofs, appearing for forty days and speaking of the kingdom of God and living among them, as Luke says in the Acts. And let this be the first solution. ^C Since, however, the chosen and preeminent ones of the apostles filled the number of the twelve; and there was another order of disciples beyond these, the seventy, concerning whom Luke says in the Gospel: "After these things the Lord appointed also others seventy"; and apart from this number there were many others who adhered to the Savior, whom the holy Apostle also hints at, saying: "Then he was seen by more than five hundred brethren," who themselves were also graced with the name of disciples, to whom it was not possible that the Lord could show himself after the resurrection when they were all gathered together at one time in the city of Jerusalem: therefore, the two evangelists, Luke and John, rightly write that he appeared to the eleven alone in Jerusalem. ^D The other two, however, say that the command was given by the Savior himself and the angel seen before, not for the eleven to go into Galilee, but for all the brethren without exception; that is, they say the command was given to all, indefinitely and absolutely. Moreover, the former solution is better and truer. Jesus therefore appeared many times and in many ways to the disciples after the resurrection. And some say that Christ promised these visions, while others say that he also fulfilled them. Sometimes also, in the narration of a certain matter, if one historian has omitted any point, another supplies it.

SUPPLEMENTS TO THE QUESTIONS TO MARINUS. IA'.

(72) Someone might say: how can Matthew say that the eleven, having gone into the mountain of Galilee, saw Jesus, while John, after the two apparitions in Jerusalem, relates that He was seen a third time not on the mountain of Galilee, but by the sea of Galilee?

^A [XI] I, too, confess that the Savior truly appeared to the disciples a third time. The first was on the very day of the resurrection, when Mary Magdalene saw Him in the morning; Luke also narrates this first apparition. Second, after eight days, namely on the next Lord’s day, on which the Savior appearing again healed the unbelief of Thomas, showing him His side and His hands. And since the eleven had been commanded to go together to Galilee, ^B and the eleven were fulfilling the command with the others, and each one of them was gathering, while the eleven were not yet assembled but were still expecting, He appeared a third time by the sea of Galilee, not to all the eleven, but only to the seven mentioned by John. These were Peter, Thomas, Nathanael, the two sons of Zebedee, and two other disciples of His. Thus, this was truly the third time He appeared to these, while the eleven were not yet gathered. Wherefore, John, not at all excluding the others from the vision of the Savior, noted that after the first and second apparition, the third occurred only to those named, by the sea of Galilee. ^C And it is not unlikely that after these things, He appeared a fourth and fifth time, and at other times and often. For this reason, John does not circumscribe all the deeds of the Savior, but proceeding further, says, "And there are also many other things which Jesus did." After He had appeared this third time to the seven mentioned, you would not be in error to call the fourth apparition that which Matthew recorded as having been granted to the eleven on the mountain. And after these, you would not be mistaken in saying that He was seen by all gathered together in one place, namely the eleven and seventy others. Paul also relates that the Savior was seen by even more than these after the resurrection, ^D a fact he had learned from others: "For He was seen," he says, "by Cephas, then by the twelve, then by five hundred, then by James, then by all the apostles, and last of all He was seen by me as well." Do you see how many and how often He appeared after the resurrection? Thus, He also appeared to those hiding in Jerusalem, and before these, to those with Cleopas going to Emmaus, and before all, to Simon among the men, and to the Magdalene among the women. Hence Luke in the Acts, since Jesus showed Himself many times to the disciples, deliberately says, "appearing to them for forty days and conversing, He delivered the teachings concerning the kingdom of God," and advised them to hasten to Jerusalem, and there to preach the word first to the Jews, and not to depart from the city before that, but to wait for the promise of the Father, concerning which we shall treat a little later.