Part II, chapters 1–3: The opinion or beleefe of the Gentiles, Ievves, and Turkes; and following chapters

¶The second part of this Booke doth shewe, that those Spirits and other strange sights, be not the Soules of Men, but be either good or euill Angels, or else some secret and hyd operations.

CHAP. I. The opinion or beleefe of the Gentiles, Ievves, and Turkes, concerning the estate of Soules seperated from their bodies.

IN the second part of this book we haue to consider, what those thyngs be which (as we haue before shewed) are bothe hearde and séene, in the daytime and in the night, whether they be the souls of deade men or no: also what the olde Wryters haue iudged of them, and what the Holie Scriptures, do teach vs herein.

Plato doth thinke, that Heroicall and excellent soules, as being of the pure sorte, do mount aloft: but that other base and viler soules, that are defiled with the pleasures and lustes of the body, do wander belowe on the ground, and the same he déemeth to be those spirites whiche are eftsones séene.

Also other heathen and prophane writers say, they are héereby moued to thinke that the soules of men doe lyue after death, for that it is most cleare & euident, that many spirites wander and raunge hither and thyther, and are oft times heard and séene, and founde to talke with men: for they suppose that most of these are mens soules. Tertullian a very aū […]ient writer, in his boke De anima, saith, that the wise Heathens, whiche dyd define the soule to be mortall, (for some of them, as namely the Epicures, thought that the soules dyed with their bodies) thought that the soules of the wise, if they departed from their bodies, hadde their abiding on hygh: but the rest were throwne downe into Hel.

Furthermore, the Heathen thought the Soules should stray continually abroade before they founde rest, vnlesse the bodies from which they were seuered, were rightly buried in the earth. Wherefore (as we may reade in Poets) it was a gréeuous crime to caste foorth any bodie vnburied. Hector in Homere besoughte Achilles that he would not cast foorth his carcasse to bée deuoured of Dogs and birds, but that he would deliuer the same to be enterred by olde Priamus his father, and Hecuba his mother. Patroclus appeared in a vision by night after his deathe vnto Achilles, and requested him to bestowe vppon him all funeral solemnities. For otherwise he sayde the soules of those that were buried, woulde thrust him backe, that he shuld not be able once to enter in at Hel gates. Which example Tertullian aledgeth, & therwithal confuteth this vain opinion of the heathen. Palinurus in Virgill, besought Aeneas, that he woulde cast earth on him, when he was dead, and erect vnto him an horsse, for so did they call those Monuments of the deade, in whiche albeit no man was layde, yet were they vsed in the honour of the deceassed. Vergill writeth, that Deiphobus his Ghost wandred abroade, vnto the whiche Aeneas erected an Horse. For the Gentiles were of suche opinion in those dayes, that they thoughte an emptie and counterfeyted buriall profited very much. Moreouer the heathen were persuaded that the soules which dyed before their naturall time (especially of those which perished by violent death, whome they call [non-Latin script] as by hanging, drowning or beheading. &c.) dyd strap abroade so long time as they should haue liued, if they had not ben slaine by violent death. Which opinion Tertullian also confuteth. Plato in his 9. booke De legibus, writeth, that the soules of those which are slayne, do pursue their murtherers so far, that they do hurt them: the which except it be vnderstoode by way of a Metaphor, is likewise to be reiected.

The Catholik faith amongst the Iewes was, that the soules of the dead did not return into this erth, but either were at rest, which was when they dyed in the faythe of the promised Messias, or were condemned if they departed hence in their sinnes withoute repentaunce. For Iob in his 7. chapter sayth: Euen as the cloude vanisheth and fadeth away, so he that goeth downe to the graue shall come vp no more, nor returne into his house. &c.

But if thou wilt say that Iob was an Ethnick, it may be alleaged of Dauid, that when he was in very greate daunger, and death euen present before his eyes, he prayed in the 31. Psalm. Into thy handes O Lord I commend my spirite. The Preacher also in his 12. chapter sayth: The spirit shall returne to God that giueth it. In the boke of Wisedome (which of old wryters is attributed to Philo Iudeus) the third chapter therof, it is written: the soules of the righteous are in the hande of God, and no torment shal touch them. And on the other side, the soules of ye wicked go downe into hell. In the 49. Psalm it is written of those welthy worldlings, whiche for lucres sake, departe from God and his commaundements: They are layd as shéepe in Hel, death shal consume them, and Hell is their habitation. &c.

If the Iewes had beléeued, that the soules after this life were tormented in Purgatorie, no doubt amongst so many diuers kyndes of sacrifices, whiche they offered for the sinnes of the lyuing, they woulde at laste haue some one kynd of sacrifice wherby to redéeme souls, or in some part to assuage and mitigate their paines. And that soules do returne after deathe, do offer themselues to be séene and beheld of men, and require ayde of them, we find no wher in the old Testament, but rather the contrary. In the 2. of Samuel 12. Dauid speaketh this of his yong childe that he begat by Bersaba, that he could not bring him into life againe, that he would go to him, and the chyld should neuer returne vnto him againe. And Iesus the sonne of Syrach in his .38. chapter sayth: there is no returning from death. Of the vision whiche was shewed to Samuel, we will straightway speake in his proper place.

And that in latter ages, long after Christ came in flesh, there were some amongest the Iewes, who thought that the soules seperated from their bodies, dyd straye and raunge a broade: it may hereby be gathered, for that certaine of the Rabbines write, that the soule of Naboth (which was slayne, bycause he woulde not sell his Uyneyarde to Achab) was that Spirite that promised his helpe to seduce Achab, béeing as it were one that coueted his death.

The Turkes also beléeue that the soule is immortall, and that assoone as they are loosed from the body, they come eyther into a place of rest, or of torment. But whether that they dyd think, that soules returned agayn into the earth, and roue there too and fro, I could find no playn mention thereof in their Alcaron.

CHAP. II. The Papistes doctrine touching the soules of dead men, and the appearing of them.

THe Papists in former times haue publikely both taught & written, that those spirits which men somtime sée and hear, be either good or bad angels, or els the soules of those which either liue in euerlasting blisse, or in Purgatorie, or in the place of damned persons. And that diuers of thē are those soules that craue ayde and deliueraunce of men. But that this doctrine of theirs, and the whole state therof may be the more euidētly perceiued, we wil more largely repete the same out of their owne bokes. Iacobus de Cusa, a Carthusian Frier, & Doctor of diuinitie, wrote a book of the Apparition of soules, after they were seperated fro the bodies: which work of his, hath in it many supersticious toyes, and was Printed in a town belonging to the dominion of Berna, named Burgdro[…]e in the yeare of our Lorde. 1475.

Popish writers commenting on the 4. boke of the Maister of Sentences, do appoint foure places to receyue soules, after they are departed from the bodies. Thrée of the which places they say are perpetuall, & one which lasteth but for a tyme already lymitted.

The first place or receptacle is Caelum Empireum, the firie heauen, so termed of his passing gret brightnesse and glorie, which they say is the seate ordeined for the blyssed sort: this place by an other in Scripture is called Paradise. The second place is Hel vnder the earth, being the Mansion of Deuils and Infidels, departing hence in deadely sinne, without repentance. The third place they tearme Limbus puerorum, whiche is prouided as wel for the Children of the faythful as of the vnfaythfull: who (they say) shal continually abyde there without any sense of payne, being only depriued from the fruition of Gods presence. And therefore they say, that after their death, they ought not to be buried in holy buriall. The fourth place is Purgatorie, whiche is prepared for them that departe hence without deadly sin, or if they committed any such sinnes, dyd some penance for them, but yet made full satisfaction for thē or else went hence only stayned with venial sinne.

Of this place, to wit, Purgatorie, Popish writers teach maruellous things. Some of them say, that Purgatorie is also vnder the earth as Hel is. Some say that Hell and Purgatorie are both one place, albeit the paines be diuers according to the deserts of soules. Furthermore they say, that vnder the earth there are more places of punishment in which the soules of the dead may be purged. For they say, that this or that soule hath ben séene in this or that mountaine, floud, or valley, where it hath committed the offence: & that these are particuler Purgatories, assigned vnto them for some special cause, before the day of Iudgement, after which time all maner of Purgatories, aswell general as particuler shal cease. Some of them say, that the paine of Purgatorie is al one with the punishment of hel, & that they differ only in this, that the on hath an end, the other no ende: and that it is far more easie to endure all the paynes of this worlde, which al men since Adams time haue susteined, euen vnto the day of the last Iudgement, than to beare one dayes space the least of those two punishmentes.

Further they holde that our fire, if it be compared with the fire of Purgatorie, doth resemble only a painted fire. Séeke their Doctours in this poynte, on the fourth booke of Sentences, the […]0. distinction.

This question also they moue, by whome the Soules in Purgatorie are tormented. Wherefore their opinion are very diuers, and disagréeable among themselues.

Richardus de Media villa a Franciscan frier, writeth vpon the Maister of Sentences, & sayth, he verily beléeueth that soules are caried by good Angels, into the places of torment, but yet that they themselues do not torment them, bycause they shall become at length fellow citizens with them. Neyther yet are they punished by Deuils (who after this life do no longer tempte men) but only by the méere iustice of God. And yet (saith he) it may so come to passe, that the Deuils be present at the doing thereof, and reioyce at their tortures. I thought good to repeate these things of Purgatorie somewhat at large, the rather for that the reader might sée, that their Doctours do disagrée in a matter of great weight, by which they haue both robbed men of their wealth, and plunged them into very great myserie.

Héervnto they adde, that the spirites, aswel of the good, as the yl, do come and are sent vnto men lyuing, from hel. And that by the common lawe of iustice, all men at the day of Iudgement shall come to their trial from hell: and that none before that time can come from thence. Farther they teach, that by Gods licence & dispensation, certaine, yea before the day of Iudgement, are permitted to come out of hell, and that not for euer, but only for a season, for the instructing and terrifying of the lyuing. Héervppon they recite diuers kinde of visions, that certaine Clarkes, and Laye persons being damned, bothe men and women, haue appeared to their ghostly fathers, and others, and haue opened vnto them the causes of their dā nation: all which to rehearse héere were lost laboure. And that the soules which be in euerlasting ioye, or in Purgatorie, do often appeare, it may be séene in Gregories Homelies & Gregories Dialogues, who writeth that Peter and Paule, and other Saintes, dyd not onely appeare vnto holie men, but dyd also conducte theyr Soules vnto Celestiall ioye. Moreouer that God dothe licenc[…] soules to returne from those two places, partely for the comfort and warning of the liuing, and partly to pray aide of them. And yet that those soules doo not here represent themselues to be séene of men, when, and how often soeuer they list themselues. No doubt these men shew them selues to haue a sharpe wit and profounde knowledge.

These doctours moreouer moue this question, whether we may request without offence, that the soules of suche as are departed may shewe themselues to be behelde and séene of the liuing.

To ryue asunder this crabbed knotte, they bring thys wedge: that if this request procéede of some good intent, without the spot of lightnesse and vanitie, that a mā might vnderstand the state of some frend, neighbor, benefactour, or of his parents, or some other, therby to help & relieue them spéedily of their torments, it is no offence at all: bicause dead mens soules doo of their owne accorde shewe themselues vnto the lyuyng, to receyue helpe of them, and therfore nothing can let vs to aske this thing at gods hande. Of this opinion is Thomas of Aquine.

But as concernyng the tyme and place, when and where Spirites doe proffer them selues to bée séene, they saye, no certayne rule can be giuen: for this standeth wholly in Gods pleasure, who if he list to deliuer any, suffereth him to make his appearaunce foorthwith euen in such places as he may be well heard in. And that spirits do not alwaies appeare vnder a visible shape, but sometimes inuisibly, in so much that sometime nothing els is heard of them but snéesing, spitting, syghing, & clapping of hands &c. Of which point I haue noted somewhat before when I spake generally of ghosts, bycause they appeare in sundry sorts. And whersoeuer these spirits be, they say, that they endure punishment. Besides that soules do not appeare, nor answeare vnto euery mans interrogatories, but that of a great number they scantlie appeare vnto one. And therefore they teache. Whensoeuer suche visions of spirits are shewed, men should vse fasting and prayer or euer they demaund any question of them: which (say they) in the x. and xj. chapters of Daniell, is read to haue ben done by Daniell him selfe. Besides this, shrift, and massing shoulde bée vsed ere we question with them: farther, that we should not giue credite assoone as we heare but one signe, but waite to heare the same thrice repeated, whiche in the first booke of Samuel and 3. chapter is reade to haue bin done by Samuell being yet a childe: for otherwise the Diuell may delude and deceyue vs, as he doth very often. And so soone as these things are dispatched and performed, that foure or fiue deuoute priests are to be sent for, whych should come to the place where the spirite was woont to shewe him selfe, and that they should vse certeine ceremonies, as to take a candle that hath bin halowed on Candlemasse day, & light it: also holy water, the signe of the crosse, a censor in their hande, and when they light their candle, should pray ouer it (as I remember) the seuen penitential psalmes, or reade the gospell of S. Iohn. And when they come to the place, they shoulde sprinkle it with holy water, & p[…]rfume it with Frankincense, casting about their neckes a holy stoale, and then that one of them knéelyng on his knées, should reherse this prayer folowing.

O Lord Iesu Christ, the sercher of al secrets, which art always woont to reueale healthfull and profitable things vnto thy faithful people & little ones, which haste permitted some certain spirite to shew himselfe in this place: wée humbly beséech thée of thy great mercy, by thy death & passion, and by the sheding of thy most precious bloud for our sinnes, that thou wilt vouchesafe to giue in charge to this spirite, that he may declare and open what he is, without any fraying or hurting of vs, or of any other creature besides: shewing vnto vs thy seruaunts, or to other sinners as we be, who he is, why he is come, and what he desireth, so that hereby thou mayst be honored, he comforted, and thy faithfull people also holpen and succored. In the name of the father, the sonne, and the holy ghost. Amen.

Yet do they teache, that a man may choose to vse this or some other forme of prayer, and ceremonies: bicause that without these, spirites haue often appeared, & shewed what they required. This doon, we shold (as they teach) fall to questioning with them, and say: Thou spirite, we beséech thée by Christ Iesus, tell vs what thou art, and if there be any amongst vs, to whom thou wouldest gladly make answere, name him, or by some signe declare so much. After this, the question is to be moued, eche man there presente being recited whether he wold aunswere vnto this or that man. And if at the name of any, hée speake, or make a noyse, al other demaunds remayning, should be made vnto him: As these and suche lyke: What mans soule he is? for what cause he is come, and what he doth desire? Whether he require any ayde by prayers and suffrages? Whether by Massing, or almes giuing he may be released? Farther by how many Masses yt may be compassed, by, iij.vj.x.xx.xxx. &c. Furthermore, what maner of priests should say Masse for him, Monks, or secular Priests. Then if he aske for any Fasting, by what persons, howe long, and in what sorte he woulde haue it doone: If he require almes déedes, what almes déedes they should be, how many, and on what persons bestowed, whether on him that lacketh harbour, or that is diseased of the leprosie, or on some other sort of people.

Furthermore, by what signe it may be perfectly known yt he is released, and for what cause he was firste shut vp in Purgatorie. And yet they hold, yt no curious, vnprofitable, or superstitious questiōs shold be demaūded of ye spirit except he wold of his own accord reuele & open them. And yt it wer best, yt sober persons shold thus questiō wt him, on som holyday before diner, or in ye night seson, as is cōmōly accustomed. And if the spirite will shewe no signe at that tyme, the matter should be deferred vnto some other season, vntill the spirite woulde shewe hymselfe agayne: and yet that the crosse and holy water should be left there, for that by the secret iudgement of God, it was ordeyned, that they shold appeare at certeine houres, and to certeine persons, and not vnto all men. And farther they say that we néede not to feare, that the spirit would do any bodily hurte vnto that persone, vnto whome it doth appeare. For if such a spirit would hurte any, he might iustlie be suspected that he were no good spirit.

Moreouer popishe writers teache vs to discerne good spirits from euill by foure meanes. First they say that if he be a good spirit, he will at the beginning, somewhat terrifie men, but againe soone reuiue and comforte them. So Gabriel with comfortable words did lifte vp the blessed virgin which before was sore troubled by this salutation. They also alleage other examples. Their second note is to discry them by their outward and visible shape. For if they appeare vnder the forme of a Lyon, beare, dog, tode, serpent, catte, or blacke ghoste, it may easly be gathered that it is an euill spirit. And that on the other side good spirits do appeare vnder the shape of a doue, a man, a lambe, or in the brightnesse, and clere light of the sunne.

We must also consider whether the voice whiche we heare be swéete, lowly, sober, sorowfull, or otherwise terrible and full of reproch, for so they terme it.

Thirdly we must note, whether the spirit teache ought that doth varie from the doctrine of the apostles, and other doctoures approued by the Churches censure: or whether he vtter any thing that dothe dissent from the faith, good maners, and ceremonies of the church, according to the canonicall rites or decrées of councels, & against the lawes of the holy Church of Rome.

Fourthly we must take diligent héede whether in hys words, déeds, and gestures, he do shew forth any humilitie acknowledging or confessing of his sinnes & punishments, or whether we heare of him any groning, wéeping, complaint, boasting, threatning, slaunder or blasphemie. For as the begger doth reherse his owne miserie, so likewyse doo good spirits that desire any helpe or deliuerance. Other signes also they haue to trie the good angels from the bad: but these are the chéefe.

Now touching the suffrages or ways of succour, wherby soules are dispatched out of Purgatorie, Popishe doctours appoynt foure meanes: That is, the healthfull offering of the sacrifice in the sacrament of the aultar, almose giuing, prayer, fasting. And vnder these membres, they comprise al other, as vowed pilgrimages, visiting of churches, helping of the poore, and the furthering of Gods worship and glorie. &c. But aboue all, they extoll their masse, as a thing of greatest force to redéeme soules out of miserie: of whose wonderfull effect, and of the rest euen nowe recited by vs, they alleage many straunge examples.

Of these things they moue many questions, the whiche who so lust to sée, let him search their bookes whiche haue bin written and published of this matter.

Neither only in their writings, but in open pulpit also they haue taught, how excellent and noble an acte it is, for men touched with compassion, with these foresaid works to ridde the soule that appeareth vnto them and craueth their help, out of the payns of purgatorie: or if they cannot so do, yet to ease and assuage their torture. For say they, the soules after their deliuerance, ceasse not in moste earnest maner to pray for their benefactors, and helpers. On the other side, they teach that it is an horrible and heynous offence, if a man giue no succoure to suche as séeke it at his hands, especially if it be the soule of his parents, brethren and sisters. For except by them they mighte conueniently be released of so manyfolde miseries, they woulde not so earnestly craue their helpe. Wherefore say they, no man should be so voyde of naturall affection, so cruell and outragious, that he should at any tyme denie to bestow some small wealth, to benefite those, by whome hée hath before by diuers and sundry wayes ben pleasured.

If they were not the soules of the deade whiche craue helpe and succour, but diuelishe spirites, they woulde not will them to pray, fast, or giue almes for their sakes: for that the diuels doo hate those, as also al other good works.

CHAP. III. VVhat hath follovved this doctrine of the Papists, concerning the appearing of mens soules.

BY these meanes it came to passe, that the common sorte were of opinion, that those spirites which were séene and heard, were the soules of the dead, and that whatsoeuer they did say, was withoute gaynsaying to be beléeued. And so the true, simple, and sincere doctrine of the calling vpon God in the name of Christe Iesus only: of the confidence in Christes merites, and redemption from sinne and damnation: of the true déedes of christian charitie, was dayly more and more impugned and oppressed. So that when men by little and little, forsooke holy Scripture, and cast it asyde, mens traditions and preceptes began streight way to be had in great price and estimation, yea, they were more regarded thā gods owne worde. A great offence was it taken to be, if any would presume once to breake mens traditions. On those apparitions of spirits, as on a sure foundation their Purgatorie is chiefly builded. For by talke hadde with them, Popishe writers taught that men atteined vnto saluation, by their owne, and by other mens merits: which opinion so blinded them, that they became retchlesse, secure, and sluggishe. For if any dyd so persuade him selfe, that he coulde hyre one for mony, which could worke one feate or other to deliuer the dead from torments, then woulde he either delay the amendment of his life, or vtterly neglect it. Wherfore vnto suche fellowes, that happened, whiche chaunced vnto the fiue foolish virgins, of whom mention is made in the .[…]5. of Matthew. By these apparitions of spirits, masses, images, satisfactiō pilgrimages for religion sake, relikes of saints, monasticall vowes, holidaies, auricular confession, and other kinds of worshippings and rites, and to be shorte, al things whiche haue no grounde in holy scripture, by little and little grewe into authoritie and estimation. So that the matter came at the last to that extremitie and excesse, that many deuoute, and simple soules, pinched and nipped their owne bellies, that they might ye better haue by these meanes, wherwithall to finde and mainteine idle monks and priests, and to offer vnto images. They founded chappels, alters, monasteries, perpetuall lights, anniuersaries, frieries, and suche like, to release their friends out of the torments of Purgatorie. And this did the walking spirits will thē to do. And sometyme also by their councell, mens last willes and testaments were altered. Hereby priests & monks increased daily, their parishes, colleges & monasteries with yerely reuenewes, & got into their hands ye best farmes, vineyards, lands, medowes, pondes, parkes, bond mē, iurisdictions, great lordships, and the authoritie of the sword. For after yt this opiniō once toke firme roote in mēs harts, ye mens soules did walke after their death, & appeare on ye earth, ye greatest part did whatsoeuer they commaunded thē. And yt it may more plainly be perceiued how much mē estemed those visiōs & such like pelfe, & how in memorial of thē they deuised & framed to thēselues new kinds of worshippings, I will recite vnto you one or two histories.

Martinus Polonus Archebishop of Consentine, and the Popes Penitētiarie writeth in his Chronicles, tha Pope Clement the fourth did canonize for a saint at Viterbe, one Eduergia, duchesse of Polonia, a widdow of great holinesse, who (among many notable things that are written of hir) when hir canonization had bin many yeares delayed, at length appeared hir selfe in a vision to hir Proctour in the courte of Rome, being heauie and pensiue about this matter, and certified him, both of the spedy dispatching of this businesse, & also of the day wherin it should be dispatched. Canonization amongst the Ethniks, from whence it toke his originall, is named [non-Latin script], that is, deification, or making of a God.

Ioannes Tri[…]enhemius Abbot of Spanheim, a man of great authoritie, in his booke of Chronicles teacheth, that the memorie of all faithfull soules, termed All soules day, had his originall obseruation by this meanes: that when a certeine Monke returned from Ierusalem, and lodged in a certeine Hermits house in Sicill, about the mount Aetna, which flasheth forth fyre, he learned of the saide Hermit, that many soules of the dead were tormēted there by fyre, out of which again through ye praiers of the faithful, they were released, as it was taught him by ye testimonie euen of the spirites themselues. Hereof also writeth Polydor[…] Virgill in his vj. booke, and ix. chapter, De inuentione rerum that the feast of All hallowes had the very same originall, whiche they shall finde in Petrus de natalibus his tenth booke, and first chapter. Wherby thou maist gather that Feastes were first ordeyned by the tales of spirites appearing vnto men. The lyke fable is found in Damascene, who writeth of Macharius thus: When according to his maner he prayed for the dead, and was desirous to vnderstande whether his prayers did profite them oughte, and whether they receyued any comfort therby, God willing to reueale so muche to his seruaunt, inspired a drye scull with the worde of truth, so that the deade scull brake foorth into these words: When thou prayest for the dead, we receyue comfort by thy prayers.

Of the like roote sproong the order of the Carthusian Monks, which of the commō sorte is iudged to be the most holiest and streightest order: of the which the Monks them selues of this broode, haue put foorth a booke. For as Polydore Virgil recordeth, they began vpon this occasion in the vniuersitie of Paris in the yeare of our Lord .1080. A certeine doctoure which for his learning and integritie of life was very famous, chaunced to dye, when he shoulde haue bin buried in a certaine Churche, he cried out with an horrible voice: I am by the iust iudgement of God accused. Whervppon they lefte the coffin in the Churche by the space of thrée daies, during which time the people flocked togither out of sundry places, to behold this straunge sight. The second day he cried againe: By the iuste iudgement of God I am iudged. The thirde day likewise he cried: I am by the iust iudgement of god condemned. And as Vincentius Bellonacensis saith, some adde herevnto, yt he rose vp thrice vppon the béere, which perchaunce they faine of their owne heads. Now bycause no man suspected that so notable and famous a man was vtterly condemned for euer, euery man was sore astonished thereat.

Wherfore Bruno, a doctor of diuinitie borne in Coleine, foorthwith forsooke all that he had, and taking to him sixe other godly companions, gat him into a desert called Carthusia in the diocesse of Gratianopolis: where he erected the first monasterie of that order, which drawing his name of the place, was called the Carthusian order. For this cause also, or for the like, many other monasteries at the firste beginning, were bothe founded and indowed with greate liuelyhode.