Historical Tales and Anecdotes of the Time of the Early Khalifahs

Front matter

ʾILÂM-EN-NÂS.

London: Henry S. King & Co., 65, Cornhill.

HISTORICAL TALES AND ANECDOTES

Translator's Preface

TRANSLATOR’S PREFACE.

IENTREAT gentlemen who may hereafter attend my lectures, to bear in mind this last saying. If they wish to understand History, they must first try to understand men and women. For History is the history of men and women, and of nothing else; and he who knows men and women thoroughly will best understand the past work of the world, and be best able to carry on its work now. … If, therefore, any of you should ask me how to study history, I should answer—Take, by all means, biographies; wheresoever possible, autobiographies; and study them. Fill your mind with live human figures; men of like passions with yourselves; see how each lived and worked in the time and place in which God put him. Believe me, that when you have thus made a friend of the dead, and brought him to life again, and let him teach you to see with his eyes and feel with his heart, you will begin to understand more of his generation and his circumstances than all the mere history-books of the period would teach you."

Thus spoke Dr. Kingsley, when, as Professor of Modern History, he delivered his inaugural lecture before the University of Cambridge. His advice is sound, but good advice is seldom the worse for wear. And in the present day, when, for the most part, every one, whether educated or uneducated, is content to adopt the thoughts of anonymous writers, how can it be possible to "see with eyes" and "feel with the hearts " of those old-world giants of thought and research? In European history, moreover, the vast change which has taken place even during the last few centuries, not only in the physical and religious distribution of power amongst nations, but in customs and habits of thought, and even language itself, raises a barrier against the assimilation of the modern with the ancient mind. In Oriental history, however, particularly the history of the Arabs, this barrier need not stand in the way of an earnest student. Language, habits, mode of life, amongst the Arabs of the desert are little changed from what history represents them to have been more than twelve centuries ago. This fact may possibly create an interest in a record of those times.

When, at the instance of my kind friend Mr. Frederick Ayrton, of Cairo, I undertook the translation of the following tales and anecdotes, it was with no idea of appending historical notes. But when, in connection with the translation, I studied the history of the times to which these tales refer, I felt that in submitting them to the public, it would be advisable to add such explanatory notes as might possibly induce some of my readers themselves to engage in researches into the history of that interesting period.

I have rarely given my authority for the notes, because they are for the most part condensed from various authors. But I subjoin a list of the principal works whence they have been drawn:—

Abu 'l-Fedâ, Annales Muslemici - - - Hafnie, 1789–94.

Badger, Imâms and Seyyids of ’Omân (Hakluyt Society) - . - - London, 1871.

Burton, Pilgrimage to El Medinah and Meccah - - - - London, 1857.

Caussin de Perceval, Histoire des Arabes - Paris, 1847.

D'Herbelot, Bibliothèque Orientale - - Paris, 1697.

Gibbon, Decline and Fall of the Roman Empire - - - - London, 1797.

Ibn-Khallikan, Biographical Dictionary (translated by Baron Mac Guckin de Slane) Paris, 1871.

Lane, Modern Egyptians London, 1846.

Modern Universal History London, 1780–84.

Playfair, A History of Arabia Felix or Yemen (printed for Government) Bombay, 1859.

Sale, The Koran London, 1812 Weil, Geschichte der Khalifen Mannheim, 1846.

The Reverend George Percy Badger, to whom I am indebted for much valuable help, informed me that some of the tales in the following volume had been already translated and offered to the English public in the notes to an edition of Mr. Lane's "Thousand and One Nights" (commonly called The Arabian Nights). I was unaware of this at the time of translating the tales, and since referring to Mr. Lane's volumes, have found that the rule which applies to most of the Eastern tales with which I am acquainted holds good in this instance, viz., that though the foundation of the story may be the same, yet that the details have been varied. This may be partly caused by the fact of so many Oriental tales and anecdotes having been handed down orally for several centuries. And it may be due in part to the flexibility (if I may use such a term) of the Arabic language, which admits of considerable latitude in translation, while the sense in every case is, according to the view taken of the subject as a whole by the translator, substantially correct. This remark applies also to the original works, and to the interpretation put upon words by natives of the country reading them in their mother-tongue. I have therefore retained the stories and anecdotes as originally translated by myself.

In spelling proper names and places, I have followed the plan adopted by Mr. Badger in his "Imâms and Seyyids of ʾOmân," and I cannot do better than quote his words upon this subject:—

"As a recognized transliteration of the Arabic into Roman characters is still a desideratum, I have eschewed any attempt at etymological exactness in that respect, and have simply endeavoured to convey the correct sound of the original as nearly as possible, without resorting to expedients unfamiliar to the general reader. I give to the consonants the same power as in English; to the vowels the same sound generally as in Italian; a as in far; e as in beg; i as in pit; o as in store; u as in lunar. The diphthongs ai and ei, like the ie in pie and the ei in vein respectively. The vocal sound of ow in how I express by au; when doubled in the same word, by aww, as in Tawwâm.

"The Arabic suffix, when used to denote an ordinary or gentilic adjective, I have represented by y, which somewhat in the same way constitutes the formative of many of our English adjectives, e.g., windy from wind, stormy from storm, etc. This terminal y should be pronounced with a ringing Italian i sound. "The acute accent (ˊ) over a vowel denotes the syllable to be accentuated: attention to this expedient will prevent such mispronunciations as Maskát instead of Máskat. The circumflex (ˆ) over a vowel prolongs it: î is equivalent to ee, û to oo. The apostrophe before a vowel is intended to express the guttural ʾain; before a consonant, the ellipsis of a preceding vowel."

I trust that with the foregoing explanation readers will have no difficulty in giving to every word its correct pronunciation, and that the object attained by following the above rules will compensate those not acquainted with the original language for the unfamiliar appearance of the words.

I must say a few words respecting the verses which appear in the following pages. I do not possess, alas! "the gift of linking measured words" into rhyme, and am, moreover, by no means sure that English rhyme would convey so good an idea of the rhythm and flow of Arabic verse as does the measured prose in which I have rendered it. With the concurrence therefore of better judges than myself, I have left the verses in their rhymeless form, striving only in the poetry, as in the prose, to give not merely the general sense of the original, but the very words and idioms used therein.

It is not for me to point out what I may deem the merits of the various stories. But it may not be considered out of place if, recalling the truth of the old saying, "History repeats itself," I draw attention to the tales of "The Young Man who was deemed Mad," p. 158 et seq., and "The Three Educated Young Men," p. 168 et seq. The former might well form the groundwork of as thrilling a romance as any modern writer has produced; while in the latter, the remarks made upon the subject of education by the tyrant el-Hajjâj might have been uttered to-day by our foremost advocates of universal instruction.

I wish to offer my grateful thanks, not only to my friends Mr. Ayrton and Mr. Badger, but also to Dr. Rost, librarian to the India Office, and to Mr. Eggeling, librarian to the Royal Asiatic Society, through whose courtesy I have been enabled to refer to books the want of which I much regretted while abroad.

In conclusion, I would express my sincere hope that those who read the following pages may enjoy in their perusal some portion of the pleasure I have experienced in their translation. And I beg that if any charm be found in these tales, it may be ascribed to the fascination of the Arabic language; and that all defects may be attributed, not to want of will, but to want of power in the Translator.

ALICE M. CLERK.

Southsea, Hants: March, 1873.

Table of Contemporary Sovereigns

TABLE OF CONTEMPORARY SOVEREIGNS.

MUSLIM EMPIRE. | A.H. | A.D. | EASTERN EMPIRE. | WESTERN EMPIRE. | ENGLAND. SAXON HEPTARCHY. | In drawing up this "Table of Contemporary Sovereigns," it has not been my aim to make a complete list of the kings and princes who held sway during the century and a half over which these tales extend. Such a task would be not only foreign to the subject, but within narrow limits impossible, considering the many divisions into which both England and Europe were then broke.I have only sought by means of a more or less familiar name amongst the rulers of those times to bring before the minds of readers more clearly than mere dates would bring it, the remote period at which the events treated of in the following pages occurred.

Muhammad | el-Hijrah | 622 | Heraclius I. and II. | Clothaire II., King of Burgundy and Austrasia. Dagobert I. Neustria. | Edwin of Northumbria, King of all England except Kent.Eabald in Kent.

Abu-Bekr | 11 | 632

ʾOmar-ibn-el-Khattáb | 13 | 634

ʾOthmân | 23 | 644 | Constans II. | Sigebert II., King of Austrasia.

ʾAly in Arabia | 35 | 655 | Constantine III.

Múâwiyah in Egypt and Syria

Hásan for six months, then Múâwiyah alone | 40 | 660 | 656. Clothaire III., King of Neustria. | Oswy of Northumbria

Yezîd I. | 60 | 680 | Childeric II., King of Austrasia.

Muâwîyah II., and in the Hijáz, ʾAbd-Allâh-ibn-Zubair | 64 | 684 | Justinianus II. | Pepin le Gros (d'Héristal) becomes master of Austrasia. Sole ruler of France, 687.

Marwân I. In the Hijáz, ʾAbd-Allâh | 64 | 684

ʾAbd-el-Málik | 65 | 684

el-Walîd I. | 86 | 705 | | [trasia.

Sulaimân | 96 | 714 | Anastatius II. | 715. Charles Martel in Aus-

ʾOmar-ibn-ʾAbd-el-Aziz | 99 | 718 | Chilperic II. in Neustria.

Yezîd II. | 101 | 720 | 720. Thierri IV. in Neustria, Burgundy, and Austrasia.

Hishâm | 105 | 724

el-Walîd II. | 125 | 743 | Constantine IV. | 731. Ethelbald of Mercia, King of England south of the Humber,

Yezîd III. | 126 | 744 | 741. Carloman and Pepin.

Ibrahim | 126 | 744 | 742. Childeric III.

Marwân II. | 127 | 744

Abuʾl-ʾAbbâs, es Saffâh | 132 | 749 | 752. Pepin le Bref. | 737. also of Northumberland.

Abu-Jaáfar el-Mansûr | 136 | 754

(ʾAbd-er-Rahmân in Spain, A.H. 139.) | 768. Charlemagne and Carloman.

el-Máhdy | 158 | 775 | Leo IV. | 771. Charlemagne alone

Author's Preface

HISTORICAL TALES AND ANECDOTES

OF THE

TIMES OF THE EARLY KHALÎFAHS.

AUTHOR'S PREFACE.

PRAISE is to God who caused to descend upon the most noble of prophets and apostles the Book of Manifestation (of His commands); and related to him histories of the past and of things to come (in this and the next world as well); and taught him what was and what will be until the Day of Judgment.We praise Him for having appointed us His people. And we thank Him for His gifts and His grace. And we bear witness that there is no god but God. He is one. He hath no companion. Behold! of His goodness He hath vouchsafed to us knowledge of the state of those who have preceded us among nations. And He will not raise His mantle (of protection) from over us, even though our footsteps fail us. And He made us a people just, and above others, and testified unto us thereof in the great and honoured Book. And thus spake the Most High: "Ye are the blessedest of people that hath appeared among mankind. Ye shall exhort with kindness and forbid from iniquity." And virtue appeareth through that which He hath made excellent by it, and glorified.

And we bear witness that our lord and our prophet Muhammad is His servant and His messenger, who (Muhammad) said: "My Lord instructed me, and therefore gave me the best instruction." And he is lord over all the prophets, and before them all. May God bless and grant salvation to him and his family and his associates!

To proceed: There are the words of the poor and feeble slave, endowed all his life with weaknesses and deficiencies, and much error and many sins— Muhammad, who is known as Diyâb-el-Itlîdy, from the region of el-Minyeh-el-Khasibiyyeh.

Some of the pious brethren whom it would be impossible for me to refuse, have asked me to collect for them accounts of events which occurred during the times of the early Khalîfahs of the Benu-ʾOmeyyah and the Benu-ʾAbbâs. And I consented to do this, though knowing myself to be unequal to it; for verily it is said: Obedience is better than Politeness.

And I called my work, Warnings for Men, or ʾIlâm-en-Nâs, on account of what befell the el-Barâmakah at the hands of the Benu-ʾAbbâs.

And I have begun my subject with the Commander of the Faithful, ʾOmar-ibn-el-Khattâb [may God be satisfied of him], in whom, and in the mention of whom, I, the author, am blest.

Anecdote of 'Omar's Justice

ANECDOTE OF ʾOMAR'S JUSTICE.

TRANSLATOR'S PREFATORY NOTE.

ʾOmar-ibn-el-Khattâb was the second Khalîfah of the Rashid dynasty, and traced connection with the Prophet through Kaʾab the son of Lúwa, from whom the Prophet was descended in the eighth generation. ʾOmar was born thirteen years after the Prophet, and was the fortieth person who professed el-Islám, which profession greatly increased the spread of the true faith. Muslims affirm that his conversion was a miracle wrought in answer to the Prophet's prayer. ʾOmar-ibn-el-Khattâb and Amr-abi-Jahl were two of the Prophet's bitterest enemies, and were of high estate and greatly esteemed amongst the Arabs. The Prophet, therefore, knowing that the conversion of either of them would much aid the progress of el-Islám, prayed that God would cause one of them to profess. And in answer to this prayer ʾOmar-ibn-el-Khattâb became a true believer, but Amr-abi-Jahl died an infidel. Hafash ʾOmar's daughter, was one of the Prophet's wives. ʾOmar succeeded Abu-Bekr in the Khalîfate 13. He was murdered by a Persian of the Magian religion named Abi Lŭlŭah el-Fayruz, who was a slave belonging to el-Mughîrah-ibn-Shuàbah, in 23, aged 63 years. He was buried at el-Medînah, in the same building as the Prophet and his e was buried first successor Abu-Bekr.

IT is related of ʾOmar that on his return from Damascus to el-Medînah, he withdrew himself from the public in order to study more minutely the circumstances of his subjects. Happening to pass by the hovel of an old woman, and turning towards her, she addressed him, saying, "And what is ʾOmar doing?"

"He has returned from Damascus in safety," was his reply. Whereupon she exclaimed, "Has the fellow, indeed? May he obtain no recompense from God on my account!"

"And wherefore?" asked ʾOmar.

"Because," she replied, "since he has held rule over the Muslims he has never given me one dinâr; no, nor even a dirhem."

"But," said he, "how is it possible for ʾOmar to know anything of your condition; and you living in such a place as this?"

"The Lord be praised!" she cried. "By Allâh! I could not have supposed that a ruler over men existed, who was in ignorance of anything that occurred between the east and the west of his dominions."

Then ʾOmar wept, and said inwardly, "O ʾOmar! every one is better acquainted with the Divine law than thou, even old women. Alas, O ʾOmar!" Then he said to her, "O handmaid of Allâh! for how much will you sell me the injustice you have received from ʾOmar? For I would redeem him from hell-fire."

"Do not mock me," she cried, "as God may have mercy upon you."

"I am not mocking you," said ʾOmar. And he did not leave her until he had bought her injustice for five-and-twenty dinârs.

Now whilst he was thus occupied, behold! ʾAly the son of Abu-Tâlib, and ʾAbd-Allâh the son of Masʾûd, arrived at the place, and cried, "Peace be upon thee, O Commander of the Faithful!" Upon hearing which the old woman smote her head with her hand, and exclaimed, "Alas! what a misfortune! I have insulted the Commander of the Faithful to his face." But ʾOmar said to her, "You have done no wrong. May God have mercy upon you!" And then he asked for a piece of parchment, that he might write upon it; but as none could be found, he cut off a piece of his shirt, and wrote upon it, "In the name of God, the Compassionate, the Merciful: this is what ʾOmar has purchased from Such-an-one—The injustice which she has suffered from the time he began to reign over the Khalifate, to such and such a day, for five-and-twenty dinârs out of what she may claim from him on his appearance at the Resurrection before God Almighty—and ʾOmar is exempted from it. Witnesses to this—ʾAly, and the son of Masʾûd."

Then ʾOmar gave the writing to his son, and said, "When I am dead, lay this in my winding-sheet, that I may appear with it when I rise in the presence of my Lord.

The Young Bedawy who Fulfilled His Promise

THE YOUNG BÉDAWY WHO FULFILLED HIS PROMISE.

SHÁRAF-ED-DÎN-HUSEIN, the son of Riyân, relates: "Marvellous are the anecdotes which I collected, and wonderful are my reminiscences of the excellent things which I noted down from one who was present at the Council and heard the words of ʾOmar-ibn-el-Khattâb, the Khalîfah of el-Islám."

He stated that one day whilst the Imâm was sitting in council with some of the chief of the Associates, and others to whom he referred for judgment and advice, and whilst he was giving his decisions in causes, and issuing his commands among his subjects, a young man of comely appearance and in clean attire, appeared, in the grasp of two other young men, also well-favoured and well-dressed, who dragged and pulled him until they brought him in, and placed him before the Amîr-el-Muʾmanîn. And when they thus stood in his presence the Amîr looked at the two young men and at the other, and then commanded them to take their hands off him. Upon this they drew near and said: "O Commander of the Faithful! we are brethren, sons of the same mother and father, and are accustomed to speak strictly the truth. Our father was a sheikh advanced in years, excellent in administration, respected among his tribes, free from vice, known by his virtues. When we were children he educated us; when we grew older he treated us with consideration, and amassed for us a large inheritance. As it is said:

Had there lived amongst men one other father like our father, The world would have grown rich in virtues.

This morning he went out into his garden to enjoy himself amongst the trees, and while he there gathered the ripe fruits this youth killed him and turned from the way of righteousness. And we ask from you the retaliatory retribuion for his crime, and the decree for the same according to that which God has revealed to you." (i.e., in the Kurân.)

The historian then relates that ʾOmar looked upon the young man and said to him: "Verily you have heard. What is your answer?"

And at this the youth's heart was calm and void of apprehension. Truly he flung off the garment of fear, and cast aside the mantle of trepidation. Then he smiled like a pearl, and speaking with a most eloquent tongue, saluted the Prince in beautiful language. Then he went on, saying: "O Commander of the Faithful! by Allâh! they have well recollected in making their plaint; and have spoken truly in what they have said; and have made known that which took place; and have described that which occurred. And I will now recount my story before you, and judgment thereupon rests with you.

"Know, O Commander of the Faithful! that I am an Arab of the Arabs. I was reared in the dwellings of the desert, and years of misfortune darkened my life. So I came to the outskirts of this city with my household, and my goods, and my children. I followed one of its roads which led me between gardens, having with me she-camels, beloved by me, dear to me; and amongst them a he-camel of noble race, the sire of a large progeny, of beautiful form, an excellent breeder, who walked in their midst like a crowned monarch. One of the she-camels approached a garden over the wall of which trees were visible that she could reach with her lips. So I drove her away from that garden, when lo! an old man appeared, panting with rage. And mounting on the wall he presented himself, carrying in his right hand a stone, and raving like a furious lion. Then he struck the he-camel with the stone, and killed him—it fell on a fatal spot. But when I saw the camel fall on his side and roll over, live coals of rage were kindled within me. I seized the very same stone and struck the sheikh with it, and that was the cause of his end. He met evil in his turn, and the man was slain by that with which he slew. After that he had cried a great cry, and had screamed a terrible scream for help, I hastened from the spot. But haste was of no avail against these two young men. They laid hold of me and brought me here as you see me."

Then said ʾOmar: "Behold! you have confessed the crime you have committed, and your acquittal is impossible, and retaliation is imperative, and there is now no refuge."

Then said the young man: "I obey that which has been decreed by the Imâm, and am satisfied with what the law of el-Islám ordains. But I have a little brother whose aged father before his decease left exclusively to him a great deal of wealth and much gold. And on his death-bed the old man brought him into my presence, and committed his affairs to me, and said, 'This is in your keeping for your brother; take it and guard it zealously.' And upon that I made choice of a spot for burying it, and placed it there. And no one knows of it except myself, and if you order my immediate execution the gold will be lost, and you will have been the cause, and the child will demand his reckoning from you on the day when God shall judge between His creatures. But if you will grant me a delay of three days, I shall have nominated some one to take charge of the boy's affairs, and will return obedient to the rein. And I know one who will guarantee these my words."

Then ʾOmar lowered his eyes and was silent. Presently he looked at those who were near, and asked, "Who will stand surety for him, and for his return to this place?" Then the young man studied the countenances of the spectators of the Council, and pointed towards Abu-Zarr, amongst those who were present, and said, "This one will answer for me, and will become my surety."

Said ʾOmar: "O Abu-Zarr! wilt thou become surety for these words?"

He replied: "Yes, I will be answerable for him for three days."

And the two young men, the accusers, were satisfied with the suretyship of Abu-Zarr, and granted the delay determined upon.

But when the time had expired, and the hour was at hand, if not already past, they again presented themselves at the Council of ʾOmar, who was seated, with the Associates around him, like stars around the moon. Abu-Zarr was also present, and the accused alone was absent.

Then said the two young men: "Where is the culprit, O Abu-Zarr? How shall he who has fled return? Thou shalt not quit this place without redeeming thy pledge."

Then said Abu-Zarr: "By the truth of the Omniscient King! when the whole of the three days shall have elapsed, if the young man does not appear, I will redeem my pledge and resign myself, so help me God!"

Then said ʾOmar: "By Allâh! if the young man delays, I will surely execute upon Abu-Zarr what the law of el-Islám ordains."

At these words tears fell from the eyes of the spectators, and sighs for Abu-Zarr broke from all who were present; and great was the sorrow, and deep the regret.

Then some of the chief of the Associates suggested to the two young men to take the price of blood, and so obtain the praise bestowed upon those who are merciful. But they would none of it, and refused everything excepting vengeance for him who had been slain.

And while thę people were swaying to and fro with grief at what was passing, and commiserating Abu-Zarr, lo! the young man approached, and stood before the Imâm, whom he saluted with a perfect salutation. And his countenance was radiant as the rising sun, and shone with sweat. And he cried, "Behold! I made over the boy to the care of his mother's brethren, and acquainted them with the secret of his condition, and discovered to them the place of his property. Then I hastened here, in the heat of the sun, to fulfil the obligation of a true-born man."

And the people marvelled at his honesty and fidelity, and at his intrepidity in meeting death. But he said, "He who acted perfidiously was not pardoned by the man who had him in his power. But upon the one who was faithful the avenger had pity, and pardoned him. And I was also certain that when death presented itself, there was no guarding against it by flight. And let it not be said, Fidelity has gone from among men."

Then said Abu-Zarr, "By Allâh! O Amîr-el-Muʾmanîn! of a truth I stood surety for this young man, though I neither knew to what people he belonged, nor had seen him before that day. But he looked towards me only amongst those who were present, and turned towards me, and said, 'This one will be surety for me.' And it did not seem right to refuse him; and humanity forbad that his hopes should be frustrated when there was no harm in consenting to his wish, lest it should be said, Goodness has gone from among men."

Thereupon said the two young men: "O, Amîr-el-Muʾmanîn! verily we give our father's blood to this young man, that his trouble be changed into gladness—lest it should be said, Benevolence has gone from among men."

Then the Imâm rejoiced that the young man had received pardon, and at his truth and fidelity. And he declared the humanity of Abu-Zarr to be greater than that of any of the Associates seated with him. And he approved the benevolent intention of the two young men, and praised them in the warmest terms. And he quoted this couplet:

He who doth good shall not want for his rewards; That which he hath done will be forgotten by neither God nor men.

Then he proposed to them that he should pay theprice of their father's blood out of the Treasury. But they said, "Surely we have pardoned desiring to please God the Merciful; and he who proposes this to himself must carry out his benevolence neither dishonourably nor injuriously."

The historian adds: "So I inscribed this in the collection of Marvellous Tales, and inserted it in the 'Accounts of Wonders.'"

The Profession of el-Islam by the Persian prince Hurmuzan

THE PROFESSION OF EL-ISLÁM BY THE PERSIAN PRINCE HURMUZÂN.

TRANSLATOR'S PREFATORY NOTE.

2em

HURMUZÂN was brought bound as a prisoner into the presence of the Commander of the Faithful, ʾOmar ibn-el-Khattâb, who called upon him to profess el-Islám. Upon his refusal so to do, ʾOmar gave the order for his execution. But he cried, "O Commander of the Faithful! before you kill me give me a draught of water, and do not slay me parched with thirst." So ʾOmar ordered some water for him, and so soon as Hurmuzân had the goblet in his hand he asked, "Am I safe until I shall have drank it?" To which ʾOmar replied, "Yes; safety is yours for that time." Then Hurmuzân flung the vessel away from him, and spilt the water, and cried, "Your promise, O Commander of the Faithful!" So ʾOmar said to the executioner, "Leave him, whilst I find out what is to be done with him."

And when the sword was removed from over him, Hurmuzân exclaimed, "I testify that there is no God but God, and that Muhammad is the prophet of God!"

Then said ʾOmar, "Verily thou hast professed the best form of Muhammadan faith. What caused thy delay in doing it?"

"I feared," he replied, "that it might be reported I had professed el-Islám through dread of the sword."