Scottish Rite Masonic Museum & Library

"Washington's Reception on the Bridge at Trenton in 1785" Designed by John Ludlow Morton

"Washington's Reception on the Bridge at Trenton in 1785," 1845-1849. Designed by John Ludlow Morton (1792-1871), New York, New York. Engraved by Thomas Kelley (b. ca. 1795), probably New York, New York. Special Acquisitions Fund, 85.8.2.

In 1789, President-elect George Washington (1732-1799) traveled from his home in Virginia to New York City for his inauguration. On his journey, well-wishers gathered along the road to fête him and to celebrate an important moment—the swearing in of the new nation’s first president. This print, Washington's Reception on the Bridge at Trenton in 1785, (at left) shows an event that took place during Washington’s journey. The image was created at least 50 years after Washington traveled to New York.

In 1776 Washington had won an important battle in Trenton, New Jersey.  Later called the Battle of Trenton, during this conflict on December 26, 1776, Washington routed Hessian soldiers from Trenton, where they had established their winter quarters.  Washington and his troops surprised the Hessians.  After a brief fight, the Continental Army captured over 800 Hessian soldiers.  Historians credit this victory with improving colonists’ moral and helping the Continental Army sign on more recruits in the following weeks and months.  A week or so later, Washington fought a smaller battle at Assunpick Creek, near Trenton.  At this battle, Washington and his troops defended a position near the bridge over the creek and kept the British soldiers from crossing the creek.

As Washington journeyed to his inauguration over ten years after the battle, Trenton residents called attention to Washington’s battles in the area. At the bridge over the Assunpick, townspeople built an evergreen arch decorated with flags for Washington to pass through. This lithograph shows Washington in Trenton as a group of young girls in white dresses pay him tribute by strewing flowers in his path.  In the distance, men doff their hats. The print shows the arch draped with a banner that reads, “The hero who defended the mothers [in] Decem 26, 1775 will protect the daughters."  The motto linked Washington’s work as a military leader with his future role as United States President.

This print, designed by New York artist John Ludlow Morton (1792-1871) for Columbian Magazine, may have been based on the watercolor pictured below.

“The Hero who Defended the Mothers will Protect the Daughters,” 1845-1849. John Ludlow Morton (1792-1871), New York, New York. Special Acquisitions Fund, 85.8.1

If you are interested in this and similar prints of scenes from American history, be sure to come to the Scottish Rite Masonic Museum and Library to enjoy a new exhibition, “The Art of American History,” which opens to the public Saturday, November 17, 2018.

 

 

Inventing Fire

Tidaholm Safety Matches, 1860-1940. Tidaholm Match Company, Tidaholm, Sweden. Gift of George Ehrenfried, 89.7.10. Photograph by David Bohl.

In 1844, Swedish professor Gustaf Erik Pasch (1788-1862) invented the safety match. Swedish inventor and industrialist Johan Edvard (1815-1888) and his brother, Carl Frans Lundström (1823-1917), later refined and patented Pasch’s invention. They commercially manufactured non-phosphorous safety matches, similar to matches used today. The brothers opened a match factory in Jönköping, Sweden, in 1844 and debuted the safety matches to the public at the World Exhibition in Paris in 1855. The non-phosphorous matches with a separate striking feature proved safer than the earlier iterations of friction matches, first used in the late 1820s. 

The majority of match manufacturers were headquarted in Sweden in the late 1800s, but there were also a number of factories in the United States and other parts of Europe. In the U.S., businessman Ohio Columbus Barber (1841-1920) founded the Diamond Match Company in Akron, Ohio, in 1881. The Diamond Company was the largest manufacturer of matches in the United States in the late 1800s and is still active today.

The Museum & Library owns a number of match boxes manufactured in Europe and the United States.

Sport Safety Matches, 1860-1940. Sport Safety Matches, Finland. Gift of George Ehrenried, 89.7.9. Photograph by David Bohl

These manufacturers include the Tidaholm Match Company, now known as Swedish Match, the Diamond Match Company, and Three Stars Safety  Match. Early match packaging was simple and usually only included a factory name and sometimes instructions for use. Later boxes not only illustrate the different brand names but also eye-catching  designs printed on the front and back. 

As matches gained popularity, businesses began to also use the packaging as a tool for inexpensive advertising and marketing. Match boxes featured illustrations related to food, liquor, beauty products, historical events, and even political propaganda. Match books enjoyed peak popularity in the 1940s and 1950s. Sales of matchbooks declined, as disposable lighters became more common and as numerous anti-smoking campaigns discouraged people from smoking.

 

 

  

Safety Matches, 1860-1940. The Diamond Match Company, Ohio. Gift of George Ehrenfried, 89.7.5. Photograph by David Bohl.

Digitized items from Library & Archives added to Digital Commonwealth

The Scottish Rite Masonic Museum & Library is pleased to announce that it has contributed over 500 digitized items from its Van Gorden-Williams Library & Archives to Digital Commonwealth. Digital Commonwealth is a non-profit collaborative organization, founded in 2006, that provides resources and services to support the creation, management, and dissemination of cultural heritage materials held by Massachusetts libraries, museums, historical societies, and archives. The Museum & Library joins nearly 200 institutions from across Massachusetts who have contributed historical materials to the site. By participating in Digital Commonwealth, the Museum increases the awareness and findability of the Library & Archives collections. The Van Gorden-Williams Library & Archives Digital Collections website remains the primary site for accessing our digital collections and is the only place where high resolution images of these digitized items are available.

Questions or comments may be directed to library@srmml.org.

New acquisition: 1750 Masonic ritual exposure

Through a recent donation, the Scottish Rite Masonic Museum & Library acquired the very rare book pictured here. It is one of only three copies of the 1750 edition of a famous Masonic ritual exposure that are known to exist. Generously donated by the granddaughter of Roger Keith (1888-1968), Past Grand Master of the Grand Lodge of Massachusetts from 1948-1950, this 32-page pamphlet is a 1750 reprint of a Masonic ritual exposure originally printed in London in 1730 (see a digitized version here). The book was reprinted several times in London between 1730 and 1750, but this is the first American edition of the book.

The book is reprinted verbatim from earlier London editions, although the book also contains references to a sermon by Charles Brockwell that was not published until January 1, 1750. The title page does not say where or by whom the book was printed, noting only that it was done in 1749. Bibliographer Kent Walgren explains the discrepancy between the publication date and the quotation from the 1750 Brockwell sermon by noting that, "prior to 1752 the legal year began on Annunciation Day, March 25. [The book was therefore] probably printed between 1 Jan. and 25 Mar. 1749/50." (Read more about the 1752 calendar change here.)

Walgren makes a case for this book having been produced at Newport, Rhode Island, by Ann Smith Franklin (1696-1763), Benjamin Franklin’s sister-in-law, and a printer in her own right. Walgren suggests that the book might have been issued to exploit the public's interest in Joseph Green's Entertainment for a Winter's Evening, an anti-Masonic satire of Charles Brockwell's Brotherly Love Recommended in a Sermon Preached before the Ancient and Honourable Society of Free and Accepted Masons in Christ-Church, Boston, on Wednesday the 27th of December, 1749 (see a digitized copy of that book here). Both were published in 1750.

Walgren also notes that, although the text of Masonry Dissected is a Masonic ritual exposure, the book might have been printed for Freemasons, as an aide-mémoire for the members of Newport's first Masonic lodge. The Provincial Grand Lodge in Boston chartered this lodge on December 24, 1749. Freemasons purchasing ritual exposures may not be as strange as it seems at first. At a time when officially-sanctioned printed Masonic ritual was not available, the biggest customers for ritual exposures were likely not opponents of Freemasonry or curious non-members, but instead Masons themselves. For more on this topic, be sure to check out earlier blog post, Are Early Masonic Ritual Exposures Anti-Masonic?

Do you have a rare book that you'd like to donate? We'd love to hear from you! Send us an e-mail and tell us more.

Caption:

Samuel Prichard
Masonry Dissected, 1749 [i.e. 1750]
Possibly Newport, Rhode Island
Possibly printed by Ann Smith Franklin
RARE 19.5 .P947 1750
Gift of Carolyn Keith Silvia

Another Masonic Certificate by Doolittle and Parmele

Master Mason Certificate, ca. 1818-1821. Issued to Charles Otis Nye, Moriah Lodge No. 195, DeRuyter, New York, Engraved by Amos Doolittle (1754-1832), New Haven, Connecticut, Published by Henry Parmele (d. 1821), Philadelphia, Pennsylvania. Grand Lodge of Massachusetts, GL2004.8765.

A few months ago, we posted about a certificate for the mark degree engraved by Amos Doolittle (1754-1832) that was published by Henry Parmele (d. 1821) and, previously, about an apron engraved from the plate the Parmele used for another certificate.

Though many aspects of Parmele’s biography are, as yet, unknown, the engraved and printed material he produced speaks to his interest in selling material to the Masonic community.  Along with the certificate for the mark degree and the Royal Arch apron, Parmele also produced at least two certificates for the Royal Arch, a Masonic handbook called Key to the First Chart of the Masonic Mirror that was meant to be used in conjunction with an engraved Masonic chart and a Master Mason certificate.

Parmele’s Master Mason certificate (at left) shared an inspiration with or was based on certificates used and produced in Massachusetts in the early

Reverse, Master Mason Certificate, ca. 1818-1821.Grand Lodge of Massachusetts, GL2004.8765.

1800s.  You can see an example of one of these earlier certificates in this past post.  As was the case with Parmele and Doolittle’s mark degree certificate, Parmele, who census-takers recorded as living in Philadelphia in 1820, worked with printers and engravers in different East Coast cities to retail his certificate.  A line engraved at the bottom of this document (see below, at left) notes that it was sold by G. Fairman in Philadelphia, A. Doolittle in New Haven, Samuel Maverick in New York and by I. W. Clark in Albany.  Gideon Fairman, Doolittle and Maverick were all engravers.  Israel W. Clark was a publisher, printer and editor.  The note also identifies all the men as “Brothrs,”or Freemasons.

Interestingly, this certificate does not seem to have been given to a Master Mason.  Though a name, Charles Nye Otis, and lodge, Moriah Lodge No.  120 (recorded as No. 195) of De Rutyer, New York, are written in ink on the front of the certificate, a handwritten note on the back of the document (at right) shows that Parmele used it as an example of his work.  In a note signed “H. P,” (initials thought to stand for Henry Parmele), the writer discussed how he provided this certificate, or diploma, as a sample.  He also thanks the unknown recipient of the note for his “influence in obtaining subscribers” for another publication, Parmele’s Masonic charts.  Parmele planned to publish two charts to go with his Key, which came out in 1819, but likely only issued one before he died in 1821.  From the wording of Parmele’s note, it is difficult to tell if the recipient had already helped Parmele gain subscribers or if Parmele just wanted to let the recipient know that any help in the future would be appreciated.  This certificate offers some tantalizing clues about how publishers and engravers undertook their business in the early 1800s at the same time it prompts questions about their endeavors.

Reference: 

Kent Logan Walgren, Freemasonry, Anti-Masonry and Illuminism in the United States: 1734-1850: a Bibliography (Worcester, Massachusetts: American Antiquarian Society, 2003).

Detail, Master Mason Certificate, ca. 1818-1821.Grand Lodge of Massachusetts, GL2004.8765.

Assistance from Those "Whose Benevolent Hearts Glows"

At the core of Scottish Rite Freemasonry is a vision to be a fraternity that fulfills its Masonic obligation to care for its members. In this week’s post, we highlight two documents from the Van Gorden-Williams Library & Archives of the Scottish Rite Masonic Museum & Library that illustrate this vision in action, as well as the “benevolent hearts” of Freemasonry.

In the first document, an 1810 letter to Columbian Lodge in Boston, Massachusetts, Susanna Kelly, the widow of Joseph Kelley, a Freemason, petitions Columbian for relief as she and her children await safe passage to Suriname, the home of Kelly’s mother. Susanna’s letter highlights the difficulties that unmarried or widowed women faced in nineteenth-century America and provides insights into how the embargo and Non-Intercourse Act of 1809, two events that led up to the War of 1812, affected everyday Americans.

The second document, an 1810 report submitted by the committee to aid Susanna Kelly, outlines Columbian Lodge’s efforts to aid the Kelly family in conjunction with St. Andrew’s Royal Arch Chapter and its High Priest, John B. Hammatt. Hammatt, who had been initiated at Columbian Lodge, personally paid for many of the family's expenses and advanced Mrs. Kelly $15.00, which may have been used to aid the family during the voyage.     

Letter from Susanna Kelly to Columbian Lodge, June 2, 1810

Boston 2nd June 1810 To the Right Worshipful Master, officers, and members of Columbian Lodge – Gentlemen It is with extreme reluctance your petitioner again solicits your attention, a widow, with several helpless children, in a country without connections, without money, and without friend (excepting indeed the charitable and humane society of free masons, of which my deceased husband was a member) where can I turn for assistance, but to those, whose benevolent Hearts glow with pity and friendship for the unfortunate. Soon after the death of my husband I determined to return to my mother who resides at Suriname, and who, having heard of my loss, kindly invited me to her arms. But the Embargo and non intercourse laws, prevented my taking advantage of her protection. + I have been obliged tho very reluctantly to request assistance of your fraternity to save myself and children from perishing. Intercourse between this + other countries, having been restored, I hope soon to be able to take a passage to Suriname + am at present in cheap lodging at Charlestown waiting on opportunity for that purpose. But, Gentlemen, I am without resource to obtain a subsistence, a stranger, and a foreigner, who will employ me. I appeal therefore to that generosity, that charity and to that humanity which is so often exercised in the cause of distress – whatever you may be pleased to grant me will be received with the most heart felt gratitude by, gentlemen, your devoted servant-- Susanna Kelly

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Committee Report to Columbian Lodge, 1810

The committee chosen by Columbian Lodge to alleviate the distress of the widow + children of our late Br. Joseph Kelly by presenting them certain sums of money according to votes of said Lodge, + also to procure a passage for them to Suriname, with deference state, that in conjunction with a committee from St. Andrews Chapter, for that purpose, they have accomplished the above object, but not without expending more money than was appropriated by said Lodge for that purpose as will appear by the following statement, Cash advanced Mrs. Kelly $25.00 Cash paid for bread 10.50 Cash paid Mrs. Johnson for Mrs. Kelly and children’s board 2.90 Cash paid for wine, eggs, butter [carg. hack hire?] 7.30 Cash paid for beef + bread 7.36 Cash paid for [meal?] and washing floor 1.75 Cash paid for [sundries?] by J. B. Hammatt 34.25 Cash paid for [sauce?] by J. B. Hammatt 9.00 Cash paid for [Truck.g?] by J. B. Hammatt 2.00 Cash advan[ce]d Ms. K. by J. B. Hammatt 15.00 _____ $115.06 That the committee from St. Andrew’s Chapter have paid fifty one dollars of the above sum. Thereby leaving $64.06 paid by your committee, + that they have received 25$ of the Sec.y, which deducted from the above sum leaves $39.06 for which no provision has been made. Dan.l Baxter      Committee Sam. Smith

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Caption

Letter from Susanna Kelly to Columbian Lodge, June 2, 1810. Gift of Columbian Lodge, Boston, Massachusetts, courtesy of Mrs. Godfrey S. Tomkins, MA 002.

Committee Report to Columbian Lodge, 1810. Gift of Columbian Lodge, Boston, Massachusetts, courtesy of Mrs. Godfrey S. Tomkins, MA 002.

 

Who were the Independent Odd Ladies?

Quilt, ca. 1915. Probably Massachusetts. Gift of Jean Burditt. 2016.066. Photograph by David Bohl.

Perhaps you have heard of the Independent Order of Odd Fellows or the Daughters of Rebekah, but are you familiar with the United Order of Independent Odd Ladies?

In 1845, a group of women in Boston, Massachusetts, founded the United Order of Independent Odd Ladies, a mutual aid and benefit society.  The women were interested in the laws and principles of the Independent Order of Odd Fellows but were unable to join as equals. They created their own order, six years before the Odd Fellows female auxiliary group, the Daughters of Rebekah, was formed. The Museum recently acquired a "redwork”  cotton album quilt embroidered with emblems and names related to the Independent Odd Ladies. "Redwork" describes a a quilting style with red embroidery on a white back ground, popular in the 1910s.The quilt includes over fifty lodge names from throughout the state of Massachusetts. Some of the symbols on the quilt squares, including a cross and crown, scales, a hand and heart, and sheaves of wheat, are similar to emblems in Freemasonry and the Odd Fellows. Several of the lodge names feature establishment dates and the years 1914 or 1915, helping to date the quilt to about 1915.

According to a 1922 Boston directory, the Independent Odd ladies held their annual and semi-annual meetings at the local Elks and Odd Fellows lodges in town. Officer titles and roles included Supreme Lady, Supreme Secretary, Lady Governess, and Vice Lady Governess. 

It is currently unclear when the order stopped meeting, when the lodges closed, or if the IOL spread beyond Massachusetts and New Hampshire.The IOL is mentioned in local newspaper articles and directories through the 1950s. Read our previous blog post about Independent Odd Ladies ritual guides and minute books in the Library & Archives collection.

Do you have any items or information related to this intriguing but relatively unknown group? Let us know in the comments section below.

Quilt, ca. 1915. Probably Massachusetts.Gift of Jean Burditt. 2016.066. Photograph by David Bohl.

 

A Watch Paper Engraved by Abner Reed of East Windsor, Connecticut

Watch Paper, ca. 1809-1820. Engraved by Abner Reed (1771-1866), East Windsor, Connecticut. Museum Purchase, 2000.063.

Adept at creating interesting images, engravers provided their clients with these images in multiples—engraved prints were an efficient way to communicate in the early 1800s.  Engravers cut and etched images onto copper plates. These plates could be used to print several hundred impressions before they started to wear out, allowing engravers to furnish their clients with everything from product labels to bill heads to trade cards.  All of these items helped their clients undertake business and advertise their work.

This small, round piece of paper decorated with engraving is a watch paper.  Little disks like this one served a few purposes.  Fit into the inside back cover of a watch case, the paper helped shield delicate works from dust or protected an inner case from rubbing against an outer case.  It also advertised a clockmaker or jeweler’s work.  As well, some clockmakers and watch owners used the backs of the papers as a handy spot to record the dates of watch repairs, cleanings and adjustments. 

On this watch paper, Eli Porter (1789-1864) listed his occupation and his address, Williamstown, in western Massachusetts, within a shield.  Masonic symbols—two columns topped with globes, a black and white mosaic floor, three steps and an all-seeing eye—surround the shield. In choosing to use these symbols to help advertise his work, Porter declared his status as a Mason. Though his name is not recorded in membership records at the Grand Lodge of Massachusetts, there was a Masonic lodge in Williamstown during the early part of Eli Porter’s career. Friendship Lodge operated in Williamstown from 1785 through 1828.

Born in East Hartford, Connecticut, Eli moved to Williamstown around 1806 to study clockmaking with his uncle, Daniel Porter (1775-1809). Like Eli, Daniel was native to East Hartford. Daniel learned his craft from clockmaker and silversmith Daniel Burnap ( 1759-1838) who lived nearby in East Windsor.  Daniel also met his wife, Polly Badger (1776-1859), in the same town.  Through his family members’ connection to East Windsor, Eli Porter may have known of or met Abner Reed, who engraved this watch paper.  Reed signed it: “A. Reed Sc. E. W.”  The “Sc.” indicates Reed engraved the paper;  “E. W.” is an abbreviation of East Windsor.  Not known to be a Freemason, Reed nevertheless did work for the Masonic community.  He engraved at least one certificate for a Connecticut lodge, as well as a Masonic apron.  With this charming watch paper, Reed further showed his familiarity with Masonic symbols. 

Reference:

David A. Sperling, “Eli Porter, Clockmaker of Williamstown, MA: His Town, His Life, His Clock,” NAWCC Watch & Clock Bulletin, November/December 2017, 547-555.

Knights of Labor

Bread platter, 1876. Bakewell, Pears, & Co., Pittsburgh, Pennsylvania. Museum Purchase, 96.053. Photograph by David Bohl.

In 1869, Uriah S. Stephens (1821-1869), founded the Knights of Labor in Philadelphia, Pennsylvania. The organization, first named the Noble and Holy Order of the Knights of Labor, replaced the unsuccessful Garment Cutters Union of Philadelphia. Historians recognize it as one of the largest labor organizations in America in the 1880s. In the beginning, the group chose members very selectively. At the time, the Order was sometimes called the “secret society of tailors.”

The Order was both a fraternal order and a labor union created to protect its members. The Order supported an eight-hour day, abolition of child labor, equal pay for equal work, and political reforms including the graduated income tax. The group was one of the first unions to advocate for all emerging industrial working class, such as women, some immigrant groups, and African Americans.

The Knights of Labor enjoyed immense popularity in the 1880s and reached 700,000 members by 1886. After some unsuccessful unionizing campaigns, deadly labor union rallies, and government efforts to impede labor organizing, members lost faith in the effectiveness of the Order as a labor union. Membership decreased by the late 1890s. The American Federation of Labor largely replaced the group by the early 1900s.

 This pressed glass bread platter in the Scottish Rite Masonic Museum & Library collection commemorates the Knights of Labor during the height of their popularity. The platter, probably manufactured by the Bakewell, Pears, & Co. of Pittsburgh, Pennsylvania, in 1876, features symbols of industry and agriculture―a farmer with a sickle and sheaf of wheat, train and engine, horse, and ocean steam vessel. At center is a man with a hammer shaking hands with a knight, and the phrase “United We Stand, Divided We Fall.”

Bread platters like this one were an extremely popular form of tableware in the Victorian era. Glass manufacturers produced platters that commemorated or memorialized political figures, organizations, or events. 

Do you have any objects related to the Knights of Labor? Tell us about them in the comments section below. 

 

 

Women in the Great War: The Yeoman (F) of World War I

 

Yeoman (F), 1918. New London, Connecticut. Gift of Kitty Stayskal, 2016.061.4.

Yeoman (F)—often referred to as “yeomanettes”—were enlisted women who served in the United States Navy during World War I. They served  as yeoman—enlisted personnel who fulfill administrative and clerical duties. They worked as radio operators, stenographers, draftsman, recruiting agents, messengers, or filled any necessary role in naval district operations. Vague language in the Naval Reserve Act of 1916 made no specific gender requirements for service. This opened the door to the over 11,000 women who enlisted as yeoman (F) from 1917 to 1918.

Thousands of men volunteered or were drafted into the Navy after the Act of 1916. Despite the growth in membership, the Navy remained shorthanded, and lacked personnel in critical clerical and administrative work.  Secretary of the Navy Josephus Daniels (1862-1948) utilized the unclear language in the 1916 Naval Reserve Act to address the shortage. On March 19, 1917, the Bureau of Navigation sent letters to naval district commanders informing them they could recruit women into the Naval Coast Defense.

The yeomen (F) enlisted for the standard four years. The Navy added the suffix (F) for female after yeoman to make it easier to separate the women from the men. Most women were discharged by July 1919, as the Navy returned to peacetime activities. Yeoman (F) served for two to three years and many continued to work for the United States Military in a civilian capacity after the war. This 1918 photograph in the Scottish Rite Masonic Museum & Library collection shows a group of women identified as the yeoman (F) first class of New London, Connecticut.  

The women pictured wear the yeoman (F) uniform—a "Norfolk" style navy blue jacket with gold buttons, a navy colored A-line cloth skirt, and a felt navy blue wide-brimmed, flat-crowned hat. The Navy took several months to create and issue a formal uniform to the newly enlisted female yeoman. In intervening months, yeoman (F) uniforms included multicolored variations of either homemade or locally purchased items. In a June 19, 1917, New York Times article, detailed specifications for the new uniform going out for contract included the measurements, fabric, cut, and style of the new uniforms.  

A handwritten note on the back of the photograph includes a name and address,“Ruth A. Styffe Paull 25 Heroult Road, Worcester, Mass, 01606.”  According to naval records, Ruth A. Styffe Paull (1899-1988) enrolled in in September of 1918. In the 1930 U.S. census records for Worcester County, a Ruth Paull is listed as living at 25 Heroult road in Worcester, Massachusetts, confirming the address on the photograph. We are still trying to identify Styffe in the group photograph. 

Want to learn more about World War I related items in our collection? Visit the current exhibition “Americans, Do Your Bit: World War I in Posters,” on view through August 2018. 

References:

Nathaniel Patch, The Story of the Female Yeomen during the First World War, Prologue Magazine, National Archives and Records Administration, Fall 2006, Vol. 38, No. 3, www.archives.gov/publications/prologue/2006/fall/yeoman-f.html, accessed July 2018.

Sophie Platt, Last surviving ‘yeomanette’ dies, The Flagship, April 5, 2007, www.militarynews.com/norfolk-navy-flagship/news/top_stories/last-surviving-yeomanette-dies/article_63657a3a-ccc2-5d11-8d64-89842ba4be34.html, accessed July 2018.