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CHAP. XIX.

OF THE MONTANISTS.

SECTION I.

Ancient Writers who speak of them.

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I HAVE already several times had occasion to speak of the Montanists in my accounts of an cient authors, who wrote against them: as Miltiades, Serapion, Claudius Apollinaris, Apollonius, Caius,' Asterius Urbanus. To whom may be added the letters of the churches of Vienne and Lyons. And it is well known that Tertullian embraced their prophecy; which therefore obliged me to take some notice of them in his history.

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SECTION II.

Of the Time when they first sprang up.

THE rise of Montanism is generally placed by learned moderns about the year 171, agreeably to Eusebius in his Chronicle, who there placeth it at the eleventh of Marcus Antoninus, as he does also in his Ecclesiastical History; for, speaking of the Letters of the Martyrs at Lyons, who are supposed to have suffered in the year 177, or, at the soonest, in the year 167, he says that' the followers of Montanus did then but begin to be known in the world. He expresseth himself again to the like purpose in his account of the books of Apollinaris against them, who flourished about the year of Christ 176.

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Nevertheless Pearson and Beausobre are of opinion that Montanism appeared in the year 156, or 157, soon after the middle of the second century: and Barratier in the year 126. But it seems to me that Eusebius could not be much mistaken, who was in general very well acquainted with ecclesiastical antiquity, and had before him the works of many ancient writers in this controversy. However, if any should be disposed to place the rise of this affair ten or fifteen years sooner, the difference would not be very great.

Epiphanius, who is not always exact in his chronology, says that Montanus set up his pretensions in the nineteenth of Antoninus the Pious, or about the year of Christ 156. His reasons

for that computation are assigned by Petavius in his animadversions upon him: and Tillemont should be consulted.

SECTION III.

From whence they derived their Name and the Extent and Continuance of their Opinions.

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They are called Montanists from Montanus; Phrygians and Cata-Phrygians from the country where they sprang up; Pepuzians from a village in Phrygia, which was respected by them as another Jerusalem.

Irenæus has not any where expressly mentioned the Montanists; to them, or intend them, in two places of his work against heresies.

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but he is supposed to refer They are twice mentioned

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plainly by Clement of Alexandria. They were for a time countenanced by a bishop of Rome. But learned men are not agreed whether it was Victor or some other.

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This people subsisted a good while; for the Cata-Phrygians are expressly mentioned in Constantine's Edicts against heretics. Epiphanius says they were then in Cappadocia, Galatia, and Phrygia; and numerous in Cilicia and at Constantinople. Augustine, and ' Sozomen, and Theodoret speak of them as in being in their times. A Montanist endeavoured to pervert Marcella, to whom Jerom writes.

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SECTION IV.

Where Montanus was born, and of certain Reproaches cast on him and his Followers.

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Ir is generally supposed that Montanus was born at Ardaba, in Mysia: which was either a part of Phrygia, or lay contiguous to it. It is likewise said that he was but a new convert to Christianity, when he had the vanity to set up for a prophet. These two particulars are taken from an author in Eusebius, whom we reckon to be Asterius Urbanus; nevertheless he does not speak positively; he only mentions them as things commonly said and reported. Theodoret too says that Montanus was of Ardaba.

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I am unwilling to take notice of some things said of Montanus. St. Jerom reproaches him with being an eunuch: the reason of which is assigned by the Benedictines in a note "upon the place. Cyril of Jerusalem says that " Montanus was a man covered all over with filthiness and impurity, not fit to be mentioned. And Isidore of Pelusium affirms that he was guilty of adul tery. But I humbly conceive that these testimonies are too late. Neither Eusebius nor the authors quoted by him, some of which were contemporaries with Montanus, and others who lived not long after him, lay any such thing to his charge.

We formerly took notice of a report, that Montanus and Maximilla laid violent hands on themselves. But the author who mentions that story did not give credit to it. We are therefore under no obligation to pay any regard to it. The manners of the sect will be considered by and by.

SECTION V.

Of his Companions and Assistants, and their Prophecies.

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EUSEBIUS Speaks of a Alcibiades and Theodotus as joined with Montanus from the beginning. But the persons most frequently mentioned as his assistants and prophetesses are two women, Ramed Prisca or Priscilla, and Maximilla. They are said to have been married women, and to have forsaken their husbands. Possibly they did not mind household affairs so much as they should have done: and when once they thought themselves inspired, and that God had qualified them for extensive service to his church, they might reckon themselves to be reasonably excused from low and private concerns: still, however, without violating the regard expected from them by their husbands. By Jerom they are said to have been ' rich and honourable women, and by

• Αλλα και οι Φρυγες· ηδη γαρ και οὗτοι της τη νεα προφητεια με προσέχοντας ψυχικός καλεσιν. Str. 4. p. 511. Α. Vide et Str. 7. p. 765. C.

b Nam idem tunc Episcopum Romanum, agnoscentem jam prophetias Montani, Priscilla et Maximilla, et ex eâ agnitione pacem ecclesiis Asia et Phrygiæ inferentem, falsa de ipsis prophetis et ecclesiis eorum adseverando, et præcessorum ejus auctoritates defendendo, coëgit et literas pacis revocare jam emissas, et a proposito recipiendorum charismatum concessare. Tertul. adv. Prax. c. 1. p. 634. C.

c See before Vol. ii. p. 338, 344. d H. 48. n. 14. p. 416.

e Et etiam nunc in eisdem partibus populos habent. Aug. de Hær. cap. 26. L. 7. c. 18. p. 733.

H. Fab. L. 3. c. 2.

h Testimonia de Joannis Evangelio congregata tibi quidam Monta i sectator ingessit. Adv Marc. Ep. 27. T. 4. P. 64.

1 Κωμη τις ειναι λεγεται εν τη κατα Φρυγιαν Μυσία, καλεμενη Αρδαξαν τονομα. Ενθα φασι τινα των νεοπίσων πρώτως

Μοντανιν εν επιθυμία ψυχής αμετρῳ φιλοπρωτείας. κ. λ. Αρ.
Eus. L. 5. c. 16. p. 180. A.

*H. F. Lib. 3. cap. 2. p. 227.

1 Abscissum et semivirum habuisse Montanum. Ad. Marcell. Ep. 27. [al. 54.] T. 4. p. 65.

m Abscissum vocat et semivirum, quia Montanus erat ex Phrygia, ubi Cybeles sacerdotes castrari solebant.

- Ο αθλιώτατος, και πάσης ακαθαρσια και ασέλγειας πεπλή gwμeros. x. λ. Cat. 16. n. 8. p. 247. B.

- μοιχε de φανερώς ἑαλωκότος. Is. L. 1. ep. 243. P See Vol. i. p 491.

9 L. 5. cap. 3. p. 169. A.

* Δεικνυμεν εν αυτας πρωτας τας προφητιδας ταύτας, αφ' ετε πνεύματος επληρώθησαν, της ανδρας καταλίπεσας. Apollon. ap Eus. L. 5. c. 18. p. 184. D.

Montanus, immundi spiritûs predicator, multas ecclesias per Priscam et Maximillam, nobiles et opulentas feminas, primum autem corrupit, deinde hæresi polluit. Ad. Ctesiph. T. 4. P. 477.

their wealth to have greatly promoted the interest of the sect: but whether he may be relied upon I cannot certainly say. Cave calls them two profligate women. But surely such language might have been spared. Scarce any of the ancients have expressed themselves so harshly in speaking of those deluded women. And if they had, they need not be followed unless they appear to speak with reason.

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Though Priscilla and Maximilla were the most remarkable supports of Montanus, there were other women supposed by them to have the gift of prophecy. Tertullian speaks of a sister's converse with God and angels in strong terms.

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Some of the prophecies of these persons were published in writing. Epiphanius quotes a book called the Prophecy of Montanus; and several times cites his words: as also words of Maximilla. And Theodoret speaks of the prophecies of Priscilla and Maximilla. And it may be argued from Tertullian that oftentimes their visions, which they had in time of public worship, were taken down in writing after the assembly was over, by some of the principal of the congregation.

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It is observable (which is related by several ancient writers) that these people boasted not of any prophecies among them after Montanus and his two women. Nay, Maximilla declared,' there would be none after her. For certain Montanus and the two forementioned prophetesses were the pillars of the sect.

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SECTION VI.

Of his Pretensions and Manner of Prophesying.

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MONTANUS's pretensions are differently represented by ancient catholic writers. Some say he was called by himself and his followers the Paraclete, or Holy Spirit. Epiphanius in one place chargeth him with saying, 'I'am not an angel, nor an ambassador, but the Lord God the Father." Augustine, who in the first part of his article says, the Cataphrygians respected Montanus as the Paraclete, and Priscilla and Maximilla as prophetesses,' afterwards adds, they supposed the Lord's promise concerning the Holy Spirit to have been rather fulfilled in them than in the apostles.' And to the like purpose Philaster. St. Jerom sometimes says they believed the Holy Spirit to have been in Montanus. The truth seems to be that they supposed God to have made some additional revelations by Montanus, for the perfection of believers; for they did not deny that the Holy Ghost had descended upon the apostles on the famous day cf Pentecost: but they supposed that some things were left to be revealed, when and to whom God pleased. But then they could not think this inspiration of Montanus equal to that of the apostles, as it did not relate to the great articles of faith, but chiefly to matters of external order and discipline. Tertullian heartily embraced this new prophecy. But then he says: We ' preach no other

• Adscitisque sibi duabas profligatissimis mulierculis, Priscilla et Maximillâ, &c. Cav. H. L. in Montan. An. 172.

b Est hodie soror apud nos, revelationum charismata sortita, quas in ecclesia inter dominica solemnia per ecstasin in spiritu patitur: conversatur cum angelis, aliquando etiam cum Domino, et videt et audit sacramenta, et quorumdam corda dignoscit, et medicinas desiderantibus submittit, &c. De Animâ, cap. 9. p. 311. A. 265.

• Λεγεί γαρ εν τη ἑαυτο λεγόμενη προφητεια. Η. 48. n. 10. p. 411. C.

d Ibid. n. 4. p. 405. D. n. 11. p. 412. 413.
e Ibid. n. 2. p. 403. D. n. 12. p. 413.
f Hær. Fab. L. 3. c. 2.

Post transacta solemnia. dimissà plebe, quo usu solet nobis renuntiare quæ viderit: (nam et diligentissime digeruntur, ut etiam probentur:) inter cætera, inquit, ostensa est mihi anima corporaliter, &c. De Anim. cap. 9. p. 311. B. 265.

* Πως εκετι μετα Μοντανον και Πρίσκιλλαν και Μαξιμιλ. LAY EXHOI TROCYTas; Epiph. H. 48. n. 2. p. 403. B.

Epiph. Ibid. D. Vide et p. 404. A.

- Τον μεν παρακλητον Μοντανού, τας δ' εξ αυτε γυναίκας, Πρίσκιλλαν και Μαξιμίλλαν, ώς αν το Μοντανα προφήτιδας γεyovvias AuxHYTĖS. Euseb. L. 5. c. 14. p. 178. C.

ETOλμYσEY SITE ÉQUтOY BIY Auto dŸlov пveuμa. Cyr. Cat. 16. No. 8. p. 247.

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Ούτος, εις ήθεις ερωτι φιλαρχίας, παρακλήτον ἑαυτον προaryogeurs. Theod. H F. L. 3. c. 2. B.

κ Παλιν φησι Μοντανος, ότι 8τε αγγελος, 8τε πρεσβυς, αλλα εγω Κυριος ο θεος Πατηρ ηλίον. Ibid. n. 11. p. 413. Β.

Montanus tamquam Paracletus, et duæ prophetisse ipsius Prisca et Maximilla H.26. in.

m Adventum spiritûs sancti a Domino promissum, in se potius quam in Apostolis fuisse asserunt

" Addunt etiam, plenitudinem sancti spiritûs non per Apostolos Christo dante fuisse concessam, sed per illos suos pseudoprophetas as imant impartitam. Phil. H. 49. Cataphry. p. 102, 103. 13.

Sicut aliæ hæreses Paracletum in Montanum venisse contendunt, et Manichæum ipsum dicunt esse Paracletum. Adv. Vigil. T. 4. p. 285. in.

-ad extremum per spiritum sanctum in Montanum, Priscam et Maximillam insanas feminas, descendisse, et plenitudinem, quam non habuerit Paulus, -habuisse Montanum. Ad. Marcell. Ibid. p. 65. P See note a p. 672.

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Hi Paracleto controversiam faciunt. Propter hoc novæ prophetiæ recusantur; non quod alium Deum prædicant Montanus et Priscilla et Maximilla; nec quod Jesum Christum solvant; nec quod aliquanı fidei aut spei regulam evertant; sed quod plane doceant, sæpius jejunare quam nubere. De Jejun. cap. 1. p. 701. C.

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God nor other Christ: nor have we any other rule of faith; though we are more for fasting and less for marrying than other people.' In another place, and in another work he speaks to the like purpose. And he says again, it was impossible that any new revelation should contradict the doctrine of Christ.' I put some other passages of his in the margin, shewing his respect for this manifestation, and his persuasion that spiritual gifts were, in an uncommon degree, bestowed upon Montanus and his friends; and yet asserting that the state of things among them had its foundation in the scriptures of the Old and New Testament.

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The manner of delivering their pretended prophecies was disagreeable. They seem to have been for a time deprived of the exercise of reason; which induced several catholic writers, in their arguments with them, to shew that neither the prophets of the Old or New Testament prophesied in ecstasy. The thing is taken notice of by Athanasius and by Jerom several times. Epiphanius has a long argument upon this point. Tertullian, who went into all the peculiar sentiments of this new party, calls prophecy a spiritual violence.

SECTION VII.

Of the Opinions of the Montanists.

As for the resurrection of the body and other great articles of the Christian religion, all writers of heresies bear testimony to their belief of them. And, as Tertullian observes, they' are not weakened, but established, confirmed, and illustrated by these overflowings of the Spirit.

They are however charged by some with not holding the right doctrine concerning the Trinity. Epiphanius says that "concerning the Father, Son, and Holy Spirit, they agree with the catholic church. Theodoret's account is, that" Montanus made no innovation in the doctrine of the Trinity, or the creation of the world: but afterwards some of his followers denied the hypostases, and agreed with Sabellius and Noetus. The author of the Additions to Tertullian's book of Prescriptions says there were two parties among them, who had different sentiments about the Trinity. It must be reckoned probable that some of them were in the Sabellian or Unitarian scheme. For it is affirmed by many writers of antiquity; by Jerom and' Isidore of Pelusium, as well as the others just mentioned.

a Paracletus autem multa habens edocere, quæ in illum distulit Dominus, secundum præfinitionem, ipsum primo Christum contestabitur, qualem credimus, cum toto ordine Creatoris; et ipsum glorificabit, et de ipso commemorabit. Et sic de principali regulâ agnitus, illa multa, quæ sunt disciplinarum, revelabit. De Menog. cap. 2. p. 673, 674.

An capiat, Paracletum aliquid tale docuisse, quod aut novum deputari possit adversus Catholicam traditionem, aut onerosum adversus sarcinam Domini? Ibid. cap. 2. p. 673. D.

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Penes nos autem, quos spiritales merito dici facit agnitio spiritalium charismatum-Sed Psychicis non recipientibus spiritum, ea quæ sunt spiritûs non placent. De Monog. cap. 1. p. 673. B. Vide eumd. cap. 14. p. 686.

d Nostrorum bonorum status jam mergitur. Christianæ pudicitiæ ratio concutitur. Quæ omnia de cœlo trahit, et disciplinam per instrumentum prædicationis, et censuram per judicia ex utroque Testamento. De Pud. cap. 1. p. 715. C.

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• Πνευματοφορηθήναι τε και αφνιδίως εν κατοχη τινι και πα ρεκτάσει γενόμενον, ενθεσίαν. Ap. Eus. L. 5. cap. 16. P. A. B. Vide et cap. 17. p. 183. B. C.

N. 3. contr. Ar. n. 47. p. 596. C.

180.

Neque vero, ut Montanus cum insanis feminis somniat, Prophetæ in exstasi sunt locuti, ut nescirent quid loquerentur; et, quum alios erudirent, ipsi ignorarent quid dicerent. Prol. in Is. T. 3. p. 3. Non enim loquitur, ut Montanus et Prisca Maximillaque delirant: sed quod prophetat, liber est visionis intelligentis universa quæ loquitur. Prol. in Naum. p. 1559, Vide eumd. in Is. cap. 1. p. 7. ini. et c. 28. p. 236. in.

h H. 48. n. 3

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iHoc postea obvenit, quum in illum (Adamum) Deus dementiam immisit, spiritalem vim, quâ constat prophetia. De Anim. cap. 21, p. 324. A.

*Patrem et Filium et Spiritum Sanctum confitentur: carnis resurrectionem expectant: quæ et Catholica Ecclesia prædicat. Philast. cap. 49. p. 101. Vide Epiph. H. 48. p. 402.

De quibus luculenter et Paracletus per prophetidem Priscam. De Res. Carn. cap. 11. p. 386. B. Idcirco jam omnes retro ambiguitates, et quas volunt parabolas, apertâ atque perspicuâ totius sacramenti prædicatione discussit, per novam prophetiam de Paracleto inundantem; cujus si hauseris fontes, nullam poteris sitire doctrinam-Resurrectionem qroque carnis usquequaque potando, refrigeraberis. Ibid. cap. ult. p. 430. A.

Περι δε πατρος, και είς και άγιο πνευματος ὁμοιως φρόνεσε τη άγια καθολική εκκλησία. Η. 48. n. 1. p. 402. D. η "Τον δε περί της θείας τριάδος εκ ελυμήνατο λόγον και τα περί της κοσμο δημιουργίας ὁμοίως ήμιν εδογμάτισεν. Τ. 4. L. 3. cap. 2. p. 227. B.

• Τινες δε αυτών τας τρεις πύοτάσεις της θεότητος Σαβελλίω, παραπλησίως ηρνήσαντο, τον αυτόν είναι λέγοντες και πατέρα και υίον και αγιον πνεύμα, παραπλησίως των Ασινῳ Νοητω, Ibid. p. 227. C.

› Accesserunt alii hæretici, qui dicuntur secundum Phrygas. Sed horum non una doctrina est. Sunt enim, qui xera Proclum dicuntur. Sunt qui secundum Æschinem pronuntiantur Privatam autem blasphemiam illi qui sunt x272 Æschinem hanc habent, quâ adjiciunt etiam hoc, ut dicant Christum ipsum esse Filium et Patrem. De Pr. Hær. cap. 52. p. 254. C.

Primum, in fidei regulâ discrepamus. Nos Patrem et Filium et Spiritum Sanctum in suâ unâquâque personâ poni. mus, licet substantiâ copulemus: Illi, Sabellii dogma sectantes, Trinitatem in unius persona angustias cogunt. Adv. Marcell. T. 4. p. 64 ! Vide Isid. L. 1. Ep. 67.

SECTION VIII.

Of the Peculiarities in their Manners, Discipline, and Doctrine.

We now proceed to observe their peculiarities. But after all, I suppose they esteemed themselves good catholic Christians. For though Tertullian scornfully calls the catholics sometimes animal and the like, he does not reckon them heretics, but distinguishes them from such people.

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In general we may say they made a profession of much strictness; and therefore are not seldom mentioned together with the Novatians, and called Puritans.

One thing in which they innovated was condemning second marriages in all. Whoever married a second time, though his first wife was dead, was excommunicated by them. All antient writers agree in this account of them. And it appears in Tertullian's writings to be a part of discipline which they constantly inculcated.

They had likewise many rules about fasting and abstinence.

Apollonius, in Eusebius, blames Montanus for imposing laws of fasting. Theodoret says that Montanus appointed new fasts, beside those which were customary in the church. A passage of Tertullian, placed in the margin, will confirm this account.

The catholics said that such things ought not to be imposed upon men. If any thought fit to mortify themselves they were at liberty so to do. But things, not commanded by Christ and his apostles, were not to be enjoined as necessary; so some argued, as appears from "Tertullian.

Jerom says they kept three Lents in the year. Perhaps this was the practice of some of the sect in later times; for, as it is not mentioned by Tertullian, it may be reckoned not to have been enjoined by Montanus. In another place Jerom shews how the Montanists, and some others likewise, argued from our Lord's words in Matt. ix. 15.

They did not allow the church the power to forgive great sins after baptism; or that 'they who so fell should ever after be admitted again to full communion," though they repented. Nay,

a Hæretici nuptias auferunt. Psychici ingerunt, Illi nec semel, isti non semel nubunt. De Monog. cap. 1. p. 673.

b Montanus et qui Novati schisma sequuntur, nomen sibi munditiæ præsumsere, putantes secunda matrimonia ab ecclesiæ communione prohibenda. Hieron. ad Tit. T. 4. P. 1. p. 414. F. Rigidi autem sunt, non quo et ipsi pejora non peccent, &c. Ad. Marcell. T. 4. p. 65. sub in. Verum ne Montanus et Novatus hic rideant, qui contendunt, non posse renovari per pœnitentiam eos qui crucifixerunt sibi Filium Dei. Id. adv. Jovin. L. 2. T. 4. p. 195. M. Facessat itaque Novatus, errantibus manus non porrigens. Montanus cum insanis feminis prosternatur, jacentes in barathrum præcipi tans, ne leventur. Ad. Pamm. Ep. 38. [al. 61.] p. 307. in. Vide et ad Ocean. Ep. 84. p. 659. infr. M.

c Nos secundas nuptias non tam appetimus, quam concedimus, Paulo jubente, ut viduæ adolescentulæ nubant. Illi in tantum putant scelerata conjugia iterata, ut quicumque hoc fecerit, adulter habeatur. Hieron. Ibid. p.64. Exfanλ81 γαρ τον δευτέρω γαμω συναφθεντα, και αναγκαζεσιμη δευτερῳ γαμῳ συνάπτεσθαι. Epiph. Ib. n. 9. p. 410. D. Secundas nuptias pro fornicationibus habent. Et ideo dicunt eas permisisse Apostolum Paulum, quia ex parte sciebat. Aug. H. 26. Vide Theodot. H. F. L. 3. cap. 2. vol. 4. p. 227. B. d Sed et si nubendi jam modus ponitur, quem quidem apud nos spiritalis ratio, Paracleto auctore, defendit, unum in fide matrimonium præscribens. Adv. Marc. L. 1. cap. 30. p. 452. B. Unum matrimonium novimus, sicut unum Deum. De Monog. c. 1. p. 673. B. Vide eund. passim.

• Ο νησείας νομοθετησας. Lib. 5. c. 18. p. 184. C. • Και νησείας καινας παρά το της εκκλησίας επεισήγαγεν ε925. Ib. p. 227. B.

VOL. IV.

& Arguunt nos, quod jejunia propria custodiamus, quod stationes plerumque in vesperam producamus, quod etiam xerophagias observemus, siccantes cibum ab omni carne, et omni jurulentiâ, et vividioribus quibusque pomis, ne quid vinositatis vel edamus vel potemus, lavacri quoque abstinentiam, congruentem arido victui. Je jejun, c. 1. p. 701. B. C.

h Certe in Evangelio illos dies jejuniis determinatos putant, in quibus ablatus est sponsus; et hos esse jam solos legitimos jejuniorum Christianorum, abolitis legalibus et propheticis vetustatibus Itaque de cætero differenter jejunandum ex arbitrio, non ex imperio novæ disciplinæ, pro temporibus et causis uniuscujusque. Sic et Apostolos observâsse, nullum aliud imponentes jugum certorum et in commune omnibus obeundorum jejuniorum, &c. De Jejun. cap. 2. p. 702. B.

i Nos unam quadragesimam secundum traditionem Apostolorum, toto nobis orbe congruo, jejunamus. Illi tres in anno faciunt quadragesimas, quasi tres passi sint salvatores. Ad. Marcell. Τ. 4. p. 65.

* Nonnulli putant idcirco post dies quadraginta passionis, jejunia debere committi: licet statim dies Pentecostes et spiritus sanctus adveniens indicent nobis festivitatem. Et ex hujus occasione testimonii Montanus, Priscilla, et Maximilla, etiam post Pentecosten, faciunt quadragesimam; quod, ablato sponso, filii sponsi debeant jejunare, &c. In Matt. cap. 9. tom. 4. p. 31. M.

Illi ad omne pene delictum Ecclesiæ obserant fores. Hieron. ad Mar. p. 65.

in Hoc qui ab Apostolis didicit, et cum Apostolis docuit, nunquam næcho et fornicatori secundam penitentiani promissam ab Apostolis nôrat. De Pudic. cap. 20. p. 741. D.

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