Reflection, yet had an opportunity of seeing the book), that the Reflectors same fact is distinctly mentioned by Baptista de Porta in his Magia Naturalis.

REFLECTION is also used figuratively, for an operation of the mind, whereby it turns its view backwards as it were upon itself, and makes itself and its own operations the object of its disquisition; and by contemplating the manner, order, and laws, which it observes in perceiving ideas, comparing them together, reasoning, &c. it frames new ideas of the relations discovered therein. See METAPHYSICS.

REFLECTORS for Light-Houses, have of late years been very successfully adopted instead of coal fires. They are composed of a number of square plane glass mirrors, similar to those, which, it is said, were employed by Archimedes in setting fire to the Roman fleet at the siege of Syracuse. The mirrors are an inch square, and are disposed close to each other in the concave of a parabolic segment, formed of stucco, or any other substance which retains them in their place. Stucco, however, is found to answer sufficiently well, and is employed in the reflectors of all the light-houses which have been erected round the coast of Scotland.

The parabolic moulds are from three to five or six feet in diameter, and in the centre of each there is a long shallow lamp of tin plate, filled with whale oil. There are six cotton wicks in each lamp nearly contiguous to each other, and so disposed as to stand in no need of trimming for the space of six hours. The light is reflected from each mirror spread over the concave surface, and is as it were multiplied by the number of mirrors. Tin plate covers the back of the stucco moulding, from which a tube immediately over the lamp proceeds to the roof of the light room, and answers the purpose of a funnel, through which the smoke passes without sullying the face of the mirror. The light-room is a lantern of from eight to twelve sides, entirely made of glass, fixed in frames of cast iron, and roofed with copper. The reflectors with their lamps are placed on circular benches passing round the inside of this lantern, at about 18 inches from the glass frames, so that the concave surfaces of two or three of the reflectors front every point of the compass, and throw a blaze of light in all directions.

There is a hole in the roof, directly over the centre of the room, through which all the funnels pass, and by which fresh air is also conveyed to the lamps. This light room is fixed in such a manner on the top of a round tower, that no weather can move it; and the number of the reflectors, and the height of the tower, are greater or less according as the light is intended to be seen at a greater or less distance.

It has been proposed to make the concave surface of the parabola one speculum of metal, instead of covering it over with a number of plain glass mirrors, or to diminish the size of each mirror, if they are preferred to the metallic speculum. It must be obvious to every man who knows any thing of optics, that either of these alterations would be improper. The brightest metal does not reflect so much light as plain clear glass, and if the size of the mirrors were diminished, the number of joinings would be increased, in each of which some light is lost.

Reform.

A man wholly guided by theory, would be ready to Reflectors condemn light-houses of this description; because a violent storm will shake the firmest building, which, in his opinion, would throw the whole rays of light into the air, and thus mislead the bewildered mariner. Experience, however, shows, that such apprehensions are groundless, and that light-houses with lamps and reflectors, are in all respects preferable to those with fires burning in the open air. They are less expensive; they give a more brilliant light, and are seen at a greater distance, and cannot be obscured by smoke, or driven down on the lee side by the most violent wind. If to this we add, that the lamps do not stand in need of trimming so often as fires require fuel, and that the light-man is never exposed to the weather, we must allow that light-houses with reflectors are not so liable to be neglected in stormy weather as those with open fires, which alone must give the former a preference over the latter.

It has been asserted, and particularly stated, in the supplement to the third edition of this work, that Mr Smith of Edinburgh, the principal, and we believe now the sole contractor for managing and keeping in repair the light-houses round the coast of Scotland, is the first who conceived the idea of illuminating lighthouses by means of lamps and reflectors. We do not understand that MrSmith himself ever claimed the merit of this invention; but it appears that reflectors, such as are described above, were invented by Mr Ezekiel Walker of Lynn Regis, who says, in a letter dated October 1801, and addressed to the editor of the Monthly Magazine*, that such reflectors were made and fixed up * Vol. xii: under his direction, in a light-house on the coast of Nor- P. 402. folk, in the year 1779; and adds farther, that in the year 1787, at the request of the trustees appointed by act of parliament for erecting four light-houses, on the northern coast of Great Britain, he instructed Mr Smith in this method of constructing light-houses. Mr Walker's statement of the fact is confirmed by a letter from Mr Grieve, then lord provost of Edinburgh, who informs Mr Walker that the trustees had agreed to pay the premium required for communicating the invention, and that Mr Smith was engaged to go to Lynn Regis to receive instructions from Mr Walker in the method of constructing the new reflectors.

REFLEX, in Painting, means those places in a picture which are supposed to be illuminated by light reflected from some other body in the same piece. See PAINTING, Part I. sect. 2. and 5.

REFLUX, the backward course of water, has the same meaning as the ebbing of the sea, and is op. posed to flood, flux, or the flowing of the sea. See TIDES.

REFORM means a change from worse to better, a reestablishment or revival of former neglected discipline, or a correction of abuses therein. The term is much used in a monastic sense for the reducing an older or congregation of religious to the ancient severity of the rule from which it had gradually swerved, or even for improving on the ancient rule or institution itself, and voluntarily making it more severe. In this sense the order of St Bernard is said to be only a reform of that of St Benedict. In this country it is applied both to politics and religion, and may innocently be applied

to

Reform. to any endeavours to change an establishment from worse to better. But it appears at present to have been chiefly made a pretence for designs which could not fairly or safely be avowed.

A reform in religion and in parliament (see PARLIAMENT), has, we know, been most loudly called for by men whose religious notions are immensely different from what has been generally reckoned christianity, and whose designs, as has been legally proved, went to the overthrow of all civil order. For insidious purposes like these, the word reform is a good cloak, especially if any thing can be fixed upon, either in the religion or government of the state, which, with the help of exaggeration and distortion, can be represented to the weak and unthinking as extremely defective and erroneous.

The general error of these men seems to be, that having picked up a set of speculative notions which flatter their own pride and the pride of those who listen to them, they will allow nothing to the arguments of their opponents or the experience of mankind. They think so often and so much upon their ideal reforms, that while they imagine their notions are liberal and extensive, they become contracted beyond imagination; while their judgments, of course, are warped with the most inveterate prejudices (see PREJUDICE). They see, or think they see, the propriety of their schemes; but they seldom, perhaps never, reflect, that that may be true in speculation or in theory which cannot possibly be reduced to practice. They will not take the world as it is, and allow it to profit by the wisdom and experience of ages; but they will reform it according to those ideas of right which they have learned from their own speculations and airy theories; seldom considering what may be done, they are determined to do what they think ought to be done. Liberty of conscience, and liberty of action, have been claimed by them as the unalienable rights of man, and so we ourselves are disposed to think them: nor have we heard that in this country they have been denied to any man, or set of men, so far as has been thought consistent with the safety of the state, and that of the other individuals who compose it. At the same time, the very same men besitate not to blame, with acrimony the most violent, and to the utmost of their power to restrain, the actions and opinions of those who, with equal conviction, often on better grounds, and generally with more modesty, differ from them.

Amidst that excessive ardour, too, with which they propagate their opinions, they forget the extreme danger of withdrawing the attention of that part of the community, who must earn their bread by the sweat of their brow, from their proper occupations, to the tempestuous sea of political debate, for which their education and mode of life cannot possibly have qualified them. It requires but very little penetration, however, to be able to see, that it can be of no real service either to the individuals themselves, or to the community at large, in whatever light we look upon it. Indeed, to make those the judges of the law, and the reformers of the legislature, who have all their lives been employed in manual labour, is the extreme of folly; and yet it is what some men of considerable abilities, and from whom we had reason to expect better things, have more than once attempted. The effect of

such a mode of seduction, (and it deserves no better Recom name), when it shall become general, instead of serving the purposes of a real reform, must be to annihilate all civil order. Dissatisfaction is the most powerful check to honest industry; and dissatisfaction and idleness must be the effect of the wanderings of such men in the laby rinths of politics; which, for uncultivated minds especially, paves the way for every species of vice, and gradually ripens them for any wickedness, however atrocious. For the truth of these remarks, we appeal to the history of mankind from the creation to the present time and we would seriously request the suber friends of reform, and many such, we doubt not, there are, to reflect, that in the present day we have more to fear from licentiousness than from despotism; from reform carried to an extreme than from the pretended attempts either of kings or ministers to annihilate our real liberty.

It may also be worth their while to consider, that times of public danger are not generally the best adapted to attempt changes of government; because what might satisfy one party would probably be thought too little by another, and divisions at such a period are most dangerous. When, therefore, attempts are made for reform which appear to be inconsistent with the safety of the state, restrictions must be used, which may by speculative men be thought severe and unnecessary, but of which they themselves are the causes. These restrictions too will be patiently submitted to by the wiser part of the community, when in more peaceable times they would neither have been thought of nor allowed.

Speculative reasoners may speak as much as they will of enlightening the minds of men, and of reforming government by the dictates of a refined and dis passionate philosophy; but when they come to apply their notions to practice, they will either find their representations little better than empty sounds, and therefore ineffectual; or, as is more generally found to be the case, these schemes which in theory appeared to be perfect, will in practice, when combined with the malignant and ambitious passions of men, lead to ruin and disorder. The first institution of government, except among the Jews, was unquestionably the effect of passion and interest combined; and this passion and this interest, restrained within due bounds, is productive of much happiness. That government, we believe, too, will be best supported, and most productive of happiness, in which the mutual passions and interests of the individuals who compose it are so equally poised as to support one another, and to promote each the ends and success of the other: and this by the ablest reasoners and the best men has been thought to be the case with the British constitution. If the modern favourers of reform should think this an unstable support, if they will consider the world as it ever has been, and as it is, they will find it the only one we have, except religion; and they will thence be inclined to make the best of it. If after all, however, they should be disposed to doubt the position, we have only further to request them, with the sincerity of men and of Christians, to consult their own breasts, and seriously to consider the probable motives of those who act with them. They will then perhaps see, and they surely ought to acknowledge, that

few

tion.

Reform, few men have acted more according to the impulse of Reforma passion, interest, and ambition, than those who have for some time past sounded the toczin of reform. REFORMATION, in general, an act of reforming or correcting an error or abuse in religion, discipline, or the like. By way of eminence the word is used for that great alteration and reformation in the corrupted system of Christianity, begun by Luther in the year 1517.

Under the article HISTORY (Sect. ii.), the various corruptions in religion, the oppressions and usurpations of the clergy, and the extreme insolence of the popes, have been so fully treated of, that any further detail The pope here is unnecessary. It is sufficient to observe, that, assumes the before the period of the Reformation, the pope had in disposal of the most audacious manner declared himself the sove

I

the whole

world.

reign of the whole world. All the parts of it which were inhabited by those who were not Christians, he accounted to be inhabited by no-body; and if Christians took it into their heads to possess any of those countries, he gave them full liberty to make war upon the inhabitants without any provocation, and to treat them with no more humanity than they would have treated wild beasts. The countries, if conquered, were to be parcelled out according to the pope's pleasure; and dreadful was the situation of that prince who refused to obey the will of the holy pontiff, of which many instances will occur to the reader in the various historical articles of this work. In consequence of this extraordinary authority which the pope had assumed, he at last granted to the king of Portugal all the countries to the eastward of Cape Non in Africa, and to the king of Spain all the countries to the westward of it. In this, according to the opinions of some, was completed in his person the character of Antichrist sitting in the temple 2 Thess. of God, and showing himself as God*. He had long iL 3. before, say they, assumed the supremacy belonging to the Deity himself in spiritual matters; and now he assumed the same supremacy in worldly matters also, giving the extreme regions of the earth to whom he pleased. The Reformation, therefore, they consider as the immediate effect of divine power taking vengeance on this and all other deviations from the system of truth; while others consider it merely as an effect of natural causes, and which might have been foreseen and prevented, without abridging the papal power in any considerable degree.

Be this as it will, however, the above-mentioned partition was the last piece of insolence which the pope ever had, or in all probability ever will have, in his power to exercise, in the way of parcelling out the globe to his adherents. Every thing was quiet, every heretic exterminated, and the whole Christian world supinely acquiesced in the enormous absurdities which were inculcated upon them; when, in 1517, the empire of superstition began to decline, and has continued to do so ever since. The person who made the first attack on the extravagant superstitions then prevailing was Martin Luther; the occasion of which is fully related under the article LUTHER. By some it is pretended, that the only motive which Luther had in beginning the Reformation was his enmity to the Dominican friars, who had excluded his order (the Augustins) from all share in the gainful traffic of indulgencies. But this VOL. XVII. Part II,

it

tion.

2

Reforma

does not seem at all probable, if we consider that such Reformaa motive would not naturally have led him to deny the virtue of indulgences, as such conduct could not but exclude him for ever from any chance of a share in the traffic, which otherwise perhaps he might have obtained. tion begua Besides, the extreme contrariety of this traffic to the by Luther. common principles of reason and honesty was so great, that we cannot wonder at finding one man in the world who had sense enough to discern it, and virtue enough to oppose such an infamous practice. In all probability, however, the insignificancy of the first reformer was the reason why he was not persecuted and exterminated at his first beginning, as others had been before him. Another reason probably might be, that he did not at once attack the whole errors of Popery, but brought about his reformation gradually, probably as it occurred to himself, and as we have related in the account of his life. The Reformation began in the city of Wirtemberg in Switzerland by in Saxony, but was not long confined either to that city Zuinglius. or province. In 1520 the Franciscan friars, who had the care of promulgating indulgences in Switzerland, were opposed by Zuinglius, a man not inferior in understanding and knowledge to Luther himself. He proceeded with the greatest vigour, even at the very beginning, to overturn the whole fabric of Popery; but his opinions were declared erroneous by the universities of Cologne and Louvain. Notwithstanding this, the magistrates of Zurich approved of his proceedings; and that whole canton, together with those of Bern, Basil, and Chaffausen, embraced his opinions.

In Germany, Luther continued to make great advances, without being in the least intimidated by the ecclesiastical censures which were thundered against him from all quarters, he being continually protected by the German princes either from religious or political motives, so that his adversaries could not accomplish his destruction as they had done that of others. The princes, who were upon bad terms with the court of Rome, took advantage of the success of the new doctrines; and in their own dominions easily overturned a church which had lost all the respect and veneration of the inferior ranks. The court of Rome bad disobliged some of the smaller princes in the north of Germany, whom the pope probably thought too insignificant to be worth the managing, and they universally established the Reformation in their own dominions. Melancthon, Carlostadius, and other men of eminence, also greatly forwarded the work of Luther; and in all probability the Popish hierarchy would have soon come to an end, in the northern parts of Europe at least, had not the emperor Charles V. given a severe check to the progress of reformation in Germany. In Opposed in order to follow out the schemes dictated by his ambi- Germany tion, he thought it necessary to ingratiate himself with by Char. V. the pope; and the most effectual method of doing this was by destroying Luther. The pope's legates insisted that Luther ought to be condemned by the diet of Worms without either trial or hearing; as being a most notorious, avowed, and incorrigible beretic. However, this appeared unjust to the members of the diet, and he was summoned to appear; which he accordingly See L did without hesitation. There is not the least doubter. that his appearance there had been his last in this world, had not the astonishing respect that was paid him, and 4 Q

the

tion.

5

Form of worship

During the confinement of Luther in a castle near Warburg, the Reformation advanced rapidly; almost every city in Saxony embracing the Lutheran opinions. At this time an alteration in the established forms of worship was first ventured upon at Wittemberg, by abofirst altered fishing the celebration of private masses, and by giving the cup as well as the bread to the laity in the Lord's supper. In a short time, however, the new opinions were condemned by the university of Paris, and a refutation of them was attempted by Henry VIII. of England. But Luther was not to be thus intimidated. He pub

by Wit

temberg.

6 Disputes among the

Reformers

7

many.

lished his animadversions on both with as much acrimony as if he had been refuting the meanest adversary; and a controversy managed by such illustrious antagonists drew a general attention, and the Reformers daily gained new converts both in France and England.

But while the efforts of Luther were thus every where crowned with success, the divisions began to prevail which have since so much agitated the reformed churches. The first dispute was between Luther and Zuinglius concerning the manner in which the body and blood of Christ were present in the eucharist. Luther and his followers, though they had rejected the notion of transubstantiation, were nevertheless of opinion that the body and blood of Christ were really present in the Lord's supper, in a way which they could not pretend to explain. Carlostadt, who was Luther's colleague, first suggested another view of the subject, which was afterwards confirmed and illustrated by Zuinglius, namely, that the body and blood of Christ were not really present in the eucharist; and that the bread and wine were no more than external symbols to excite the remembrance of Christ's sufferings in the minds of those who received it. Both parties maintained their tenets with the utmost obstinacy; and, by their divisions, first gave their adversaries an argument against them, which to this day the Catholics urge with great force; namely, that the Protestants are so divided, that it is impossible to know who is right or wrong; and that there cannot be a stronger proof than these divisions, that the whole doctrine is false.

To these intestine divisions were added the horrors Disturbances in Ger- of a civil war, occasioned by oppression on the one hand, and enthusiasm on the other. In 1525, a great number of seditious fanatics arose on a sudden in different parts of Germany, took arms, united their forces, and made war against the empire, laying waste the country with fire and sword, and committing everywhere the greatest cruelties. The greatest part of this furious mob was composed of peasants and vassals, who groaned under heavy burdens, and declared that they were no longer able to bear the despotic government of their chiefs; and hence this sedition had the name of the rustic war, or the war of the peasants. At first this rabble declared, that they had no other motives than the redress of their grievances; but no sooner had the en

blished in

In the mean time Frederic, surnamed the Wise, elector of Saxony, and Luther's great patron, departed this life, and was succeeded by his brother John. Frederic, though he had protected and encouraged Luther, yet was at no pains to introduce the reformed religion into his dominions. But with his successor it was otherwise; Reforma. for he, convinced that Luther's doctrine must soon be to esta totally destroyed and suppressed unless it received a spee dy and effectual support, ordered Luther and Melanc- Saxony, thon to draw up a body of laws relating to the form of ecclesiastical government, the method of public worship, &c. which was to be proclaimed by heralds throughout his dominions. This example was followed by all the princes and states of Germany who renounced the papal supremacy; and a like form of worship, discipline, and government, was thus introduced into all the churches which dissented from that of Rome. This open renunciation of the Romish jurisdiction soon changed the face of affairs; and the patrons of Popery soon intimated, in a manner not at all ambiguous, that they intended to make war on the Lutheran party; which would certainly have been put in execution, had not the troubles that took place in Europe disconcerted their measures. On the other hand, the Lutherans, apprised of these hostile intentions, began also to deliberate on a proper plan of defence against that superstitious violence with which they were in danger of being assailed. The diet of the empire assembled at Spire, in the year Resc 1526; where the emperor's ambassadors were desired at the cast to use their utmost endeavours to suppress all disputes) of Spire about religion, and to insist upon the rigorous execution the Rem of the sentence which had been pronounced against Lu-matica. ther and his followers at Worms. The greatest part of the German princes opposed this motion with the utmost resolution, declaring that they could neither execute that sentence, nor come to any determination with regard to the doctrines by which it had been occasioned, before the whole matter was submitted to the decision of a council lawfully assembled; alleging farther, that the decision of controversies of this nature belonged properly to it, and to it alone. This opinion, after long and very warm debates, was adopted by a great majority, and at length consented to by the whole assembly: for it was unanimously agreed to present a solemn address to the emperor, intreating him to assemble, without delay, a free and general council; while in the mean time it was also agreed, that the princes of the empire should, in their respective dominions, be at liberty to manage ecclesiastical affairs in the manner they should think most proper; yet so as to be able to give to God and the emperor a proper account of their administration when it should be required of them.

These resolutions proved extremely favourable to the cause of reformation; neither had the emperor any leisure for some time to give disturbance to the reformed. The war, which at this time ensued between him and the pope, gave the greatest advantage to the friends of the reformed, and considerably augmented their num ber. Several princes, whom the fear of persecution and

punishment

9

tion.

13

Revoked

Luther and

One great obstacle to the intended confederacy was Conference the dispute which had arisen between Luther and Zuin- between glius concerning the real presence of Christ in the Zuinglius. Lord's Supper. To terminate this dispute, if possible, Philip, landgrave of Hesse, invited, in the year 1529, to a conference at Marpurg, Luther and Zuinglius, together with several other of the more eminent doctors who adhered to the respective parties of these contending chiefs but this measure was not attended with the salutary effects which were expected from it. The divines disputed for four days in presence of the landgrave. Luther attacked Oecolampadius, and Zuinglius was attacked by Melancthon. Zuinglius was accused of heresy, not only on account of his explanation of the nature and design of the Lord's Supper, but also in consequence of the false notions he was supposed to have adopted concerning the divinity of Christ, the efficacy of the divine word, original sin, and some other parts of the Christian doctrine. This illustrious reformer, however, cleared himself from the greatest part of these charges with the most triumphant evidence, and in such a manner as appeared satisfactory even to Luther himself: but their dissension concerning the manner of Christ's presence in the eucharist still remained; nor could either of the contending parties be persuaded to abandon, or even to modify, their opinions on that matter. The only advantage, therefore, which resulted from the meeting was, that the jarring doctors formed a kind of truce, by agreeing to a mutual toleration of their sentiments, and leaving to the disposal of Providence the cure of their divisions.

Reforma punishment had hitherto prevented from lending their assistance, publicly renounced the Romish superstition, and introduced among their subjects the same forms of religious worship, and the same system of doctrine, that had been received in Saxony. Others, though placed in such circumstances as discouraged them from acting in an open manner against the interests of the Roman pontiff, were, however, far from discovering the smallest opposition to those who withdrew the people from his despotic yoke; nor did they molest the private assemblies of those who had separated themselves from the church of Rome. And in general, all the Germans who, before these resolutions of the diet of Spire, had rejected the papal discipline and doctrine, were now, in consequence of the liberty they enjoyed, wholly employ ed in bringing their schemes and plans to a certain degree of consistence, and in adding vigour and firmness to the cause in which they were engaged. But this tranquillity and liberty was of no long duration. In 1529, a new diet was assembled at the same place by the emperor, after he had quieted the troubles in various parts of his dominions, and concluded a peace with the pope. The power which had been granted to princes of managing ecclesiastical affairs till the meeting of a general council, was now revoked by a majority of by the em- votes; and every change declared unlawful that should be introduced into the doctrine, discipline, or worship of the established religion, before the determination of the approaching council was known. This decree was considered as iniquitous and intolerable by the elector of Saxony, the landgrave of Hesse, and other members of the diet, who were persuaded of the necessity of a reformation. The promise of speedily assembling a general council, they looked upon to be an artifice of the church of Rome; well knowing, that a free and lawful council would be the last thing to which the pope would consent. When, therefore, they found that all their arguments and remonstrances made no impression upon Ferdinand the emperor's brother, who presided in the diet, Charles himself being then at Barcelona, they entered a solemn protest against this decree on the 19th of April, and appealed to the emperor and a future council. Hence arose the denomination of Protestants, which from this period has been give to those who separated from the communion of the church of Rome. The princes of the empire who entered this protest, were John elector of Saxony; George elector of Brandenburg; Ernest and Francis dukes of Lunenburg; the landgrave of Hesse; and the prince of Anhalt. These were seconded by 13 imperial towns, viz. Strasburg, Ulm, Nuremberg, Constance, Rottengen, Windseim, Memmingen, Nortlingen, Lindaw, Kempton, Heilbron, Wissemburg, and St Gall.

peror.

II

Origin of the name Protestants.

The dissenting princes, who were the protectors and heads of the reformed churches, had no sooner entered their protest, than they sent proper persons to the emperor, who was then upon his passage from Spain to Italy, to acquaint him with their proceedings in this matter. The ministers employed in this commission executed it with the greatest intrepidity, and presence of mind; but the emperor, exasperated at the audacity of those who presumed to differ from him, caused the ambassadors to be arrested. The news of this violent step made the Protestant princes conclude, that their per

In the mean time news were received that the emperor designed to come into Germany, with a view to terminate all religious differences at the approaching diet of Augsburg. Having foreseen some of the consequences of those disputes, and, besides, taken the advice of men of wisdom, sagacity, and experience, he became at certain times more cool in his proceedings, and more impartial in his opinions both of the contending parties and the merits of the cause. He, therefore, in an interview with the pope at Bologna, insisted, in the most serious and urgent manner, on the necessity of a general council. of a general council. His remonstrances and expostulations, however, could not move the pontiff'; who maintained with zeal the papal prerogatives, reproached the emperor with an ill-judged clemency, and alleged that it was the duty of that prince to support the church, and to execute speedy vengeance upon that obstinate heretical faction who dared to call in question the authority of Rome and its pontiff. To this discourse the emperor paid no regard; looking upon it as a most iniquitous thing, and a measure directly opposite to the laws of the empire, to condemn unheard a set of men who had always approved themselves good citizens, and deserved well of their country in several respects. Hi- Origin of therto indeed it was not easy for the emperor to form a the confesclear idea of the matters in debate, since there was no sion of 4Q 2 regular Augsburg.

13