258:
373:, the concept of reciprocal justice seemingly applies to social equals; the statement of reciprocal justice "life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe" is followed by an example of a different law: if a slave-owner blinds the eye or knocks out the tooth of a slave, the slave is freed but the owner pays no other consequence. On the other hand, the slave would probably be put to death for the injury of the eye of the slave-owner.
357:) in the context of divinely implemented justice. Regarding reciprocal justice by court, however, the Torah states that punishments serve to remove dangerous elements from society ("…and you shall eliminate the evil from your midst") and to deter potential criminals from violating the law ("And the rest shall hear and be daunted, and they shall no longer commit anything like this evil deed in your midst"). Additionally, reciprocal justice in tort cases serves to compensate the victim (see above).
118:) but applies to the broader class of legal systems that specifically formulate penalties for specific crimes, which are thought to be fitting in their severity. Some propose that this was at least in part intended to prevent excessive punishment at the hands of either an avenging private party or the state. The most common expression of lex talionis is "an eye for an eye", but other interpretations have been given as well. Legal codes following the principle of
337:
shall cut off her hand…" The sages of the Talmud understood the literal meaning of this verse as referring to a case where the woman is attacking a man in potentially lethal manner. This verse teaches that, although one must intervene to save the victim, one may not kill a lethal attacker if it is possible to neutralize that attacker through non-lethal injury. Regardless, there is no verse that even appears to mandate injury to the eye, tooth, or foot.
444:) for those murdered – the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment." Muslim countries that use Islamic
333:
punishment was not yet executed), wherever it is possible to punish the conspirators with exactly the same punishment through which they had planned to harm their fellow, the court carries out this direct reciprocal justice (including when the punishment constitutes the death penalty). Otherwise, the offenders receive lashes.
376:
However the reciprocal justice applies across social boundaries: the "eye for eye" principle is directly followed by the proclamation "You are to have one law for the alien and the citizen." This shows a much more meaningful principle for social justice, in that the marginalized in society were given
336:
Since there is no form of punishment in the Torah that calls for the maiming of an offender (punitary amputation) there is no case where a conspiratorial false witness could possibly be punished by the court injuring to his eye, tooth, hand, or foot. There is one case where the Torah states "…and you
332:
makes another appearance. Here, the Torah discusses false witnesses who conspire to testify against another person. The Torah requires the court to "do to him as he had conspired to do to his brother". Assuming the fulfillment of certain technical criteria (such as the sentencing of the accused whose
344:
According to traditional Jewish Law, application of these laws requires the presence and maintenance of the biblically designated cities of refuge, as well as a conviction in an eligible court of 23 judges as delineated by the Torah and Talmud. The latter condition is also applicable for any capital
319:
The Oral Law explains, based upon the biblical verses, that the Bible mandates a sophisticated five-part monetary form of compensation, consisting of payment for "Damages, Pain, Medical
Expenses, Incapacitation, and Mental Anguish" — which underlies many modern legal codes. Some rabbinic literature
341:
cases, the court requires the guilty party to flee to a designated city of refuge. While the guilty party is there, the "redeemer of blood" may not kill him. If, however, the guilty party illegally forgoes his exile, the "redeemer of blood", as an accessory of the court, may kill the guilty party.
279:
Exodus 21:22-24 states: If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. And if any mischief follow, then thou shalt
314:
cases and argues against the interpretations by
Sadducees that the Bible verses refer to physical retaliation in kind, using the argument that such an interpretation would be inapplicable to blind or eyeless offenders. Since the Torah requires that penalties be universally applicable, the phrase
157:
systems served a critical purpose in the development of social systems—the establishment of a body whose purpose was to enact the retaliation and ensure that this was the only punishment. This body was the state in one of its earliest forms. The principle can be found in earlier
Mesopotamian law
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Numbers 35:9–30 discusses the only form of remotely reciprocal justice not carried out directly by the court, where, under very limited circumstances, someone found guilty of negligent manslaughter may be killed by a relative of the deceased who takes on the role of "redeemer of blood". In such
458:
In the Torah We prescribed for them a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, an equal wound for a wound: if anyone forgoes this out of charity, it will serve as atonement for his bad deeds. Those who do not judge according to what God has
247:
states, "And a man who injures his countryman – as he has done, so it shall be done to him fracture under/for fracture, eye under/for eye, tooth under/for tooth. Just as another person has received injury from him, so it will be given to him." (Lev. 24:19–21). For an example of
177:
retribution on the person who caused the injury. The retribution might be worse than the crime, perhaps even death. Babylonian law put a limit on such actions, restricting the retribution to be no worse than the crime, as long as victim and offender occupied the same status in society. As with
360:
The ideal of vengeance for the sake of assuaging the distress of the victim plays no role in the Torah's conception of court justice, as victims are cautioned against even hating or bearing a grudge against those who have harmed them. The Torah makes no distinction between whether or not the
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the same rights under the social structure. In this context, the reciprocal justice in an ideal functioning setting, according to
Michael Coogan, "to prevent people from taking the law into their own hands and exacting disproportionate vengeance for offenses committed against them."
98:, bears the same principle that a person who has injured another person is to be penalized to a similar degree by the injured party. In softer interpretations, it means the victim receives the value of the injury in compensation. The intent behind the principle was to
598:
If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine.
298:(literal meaning) of the written Torah. Pasachoff and Littman point to the reinterpretation of the lex talionis as an example of the ability of Pharisaic Judaism to "adapt to changing social and intellectual ideas."
1317:
If in the present age we were to go back to the old time of 'an eye for an eye and a tooth for a tooth,' there would be very few hon. gentlemen in this House who would not, metaphorically speaking, be blind and
320:
explains, moreover, that the expression, "An eye for an eye, etc." suggests that the perpetrator deserves to lose his own eye, but that biblical law treats him leniently. − Paraphrased from the
243:, literally 'eye for an eye; tooth for a tooth') is used in another passage (Deuteronomy) in the context of possible reciprocal court sentences for failed false witnesses. The passage in
145:
Various ideas regarding the origins of this law exist, but a common one is that it developed as early civilizations grew and a less well-established system for retribution of wrongs,
288:
Isaac Kalimi said that the lex talionis was "humanized" by the Rabbis who interpreted "an eye for an eye" to mean reasonable pecuniary compensation. As in the case of the
Babylonian
1271:
272:(a monetary payment) to take the place of a bodily punishment for any crime except murder. It is not specified whether the victim, accused, or judge had the authority to choose
217:
compensation to the value of the loss. Thus, it might be better read 'only one eye for one eye'. The idiomatic biblical phrase "an eye for an eye" in Exodus and
Leviticus (
254:
being used in its regular sense of 'under', see Lev. 22:27 "A bull, sheep or goat, when it is born shall remain under its mother, and from the eighth day..."
873:
Exodus 21:30, Numbers 35:31,35:32, 1 Samuel 12:3; see also usage in non-legal contexts in Exodus 30:12, Amos 5:12, Proverbs 6:35,13:8,21:18; Job 33:24,36:18
1436:
173:. If it is surmised that in societies not bound by the rule of law, if a person was hurt, then the injured person (or their relative) would take
401:
moved toward monetary compensation as a substitute for vengeance. In cases of assault, fixed penalties were set for various injuries, although
138:, the principle of exact reciprocity is very clearly used. For example, if a person caused the death of another person, the killer would
126:. The simplest example is the "eye for an eye" principle. In that case, the rule was that punishment must be exactly equal to the crime.
801:
2022:
2017:
264:
suffering the torture of having all her teeth pulled. The title says, in Latin and in German, "God will restore a tooth for a tooth".
75:
21:23–27 expressing the principle of reciprocal justice measure for measure. The earliest known use of the principle appears in the
1184:
513:
The phrase "an eye for an eye makes the (whole) world blind" and other similar phrases has been conveyed by, but not limited to
1960:
1930:
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potential object of hatred or a grudge has been brought to justice, and all people are taught to love their fellow
Israelites.
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805:. Vol. 3 (11th ed.). Cambridge University Press. pp. 115–121, see page 120, second para. first sentence.
925:
898:
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interprets the verses referring to "an eye for an eye" and similar expressions as mandating monetary compensation in
17:
1347:
is the exact opposite of the policy of an-eye-for-an-eye-for-an-eye-for-an-eye which ends in making everybody blind.
1230:
2104:
1297:
Official Report of the
Debates of the House of Commons of the Dominion of Canada, Third Session-Twelfth Parliament
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321:
39:
2109:
2084:
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1422:
43:
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186:(crimes against a god or a monarch), crimes against one's social betters were punished more severely.
2119:
2099:
2089:
2074:
1945:
1684:
1568:
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sought to kill six million
Germans as revenge for the six million Jews killed during the Holocaust.
201:: "The grand periodicities of nature are conceived of enacting cycles of retaliatory retribution."
56:
2079:
1702:
1148:
257:
1363:
1272:"'An eye for an eye': The Jews who sought to poison six million Germans to avenge the Holocaust"
2124:
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153:, threatened the social fabric. Despite having been replaced with newer modes of legal theory,
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And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
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8:
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237:) literally means 'an eye under/(in place of) an eye' while a slightly different phrase (
31:
811:. Eye for eye, tooth for tooth, limb for limb was the penalty for assault upon an amelu.
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However, the Torah also discusses a form of direct reciprocal justice, where the phrase
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does not always and only refer to literal eye-for-an-eye codes of justice (see rather
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was given the opportunity to have her attacker blinded with acid per sharia law.
431:. The principle of Lex talionis in Islam is Qiṣāṣ (Arabic: قصاص) as mentioned in
261:
218:
353:
The Talmud discusses the concept of justice as measure-for-measure retribution (
345:
punishment. These circumstances have not existed for approximately 2,000 years.
280:
give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
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A Brief
Introduction to the Old Testament: The Hebrew Bible in Its Context
2002:
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have one thing in common: prescribed 'fitting' counter punishment for a
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as he hath caused a blemish in a man, so shall it be done to him again.
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1231:"Acid blinding sentence postponed by Iran after international outcry"
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440:: "O you who have believed, prescribed for you is legal retribution (
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427:) mentions the "eye for an eye" concept as being ordained for the
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Expression supporting proportional punishment; no more and no less
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And if any mischief follow, then thou shalt give life for life,
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641::21: And thine eye shall not pity; but life shall go for life,
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386:
307:
294:
292:, ethical Judaism and humane Jewish jurisprudence replaces the
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1251:"Justice Is Blind: Why 'An Eye for an Eye' Never Dies In Iran"
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or Saudi Arabia, apply the "eye for an eye" rule literally.
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451:
311:
150:
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1333:(January 1951). "Chapter XI – Gandhi Goes to Jail".
364:
614:
Burning for burning, wound for wound, stripe for stripe.
1378:
The old law of an eye for an eye leaves everybody blind.
702:
700:
698:
405:
was still permitted if one person broke another's limb.
385:
Classical texts advocating the retributive view include
767:
695:
232:
213:
In the law of the Hebrews, the "eye for eye" was to
64:
890:
Biblical interpretation in Judaism and Christianity
712:
1409:, New York: Union of American Hebrew Congregations
807:In the criminal law the ruling principle was the
2066:
913:
1387:
914:Pasachoff, Naomi E; Littman, Robert J (2005).
517:(1914) on capital punishment debate argument,
492:is applied to murderers in some jurisdictions.
1430:
509:An eye for an eye makes the whole world blind
1393:
773:
761:
731:Knight, Douglas A; Levine, Amy-Jill (2011).
730:
249:
238:
1365:Stride Toward Freedom: The Montgomery Story
2023:With a strong hand and an outstretched arm
1437:
1423:
1342:. London: Lowe & Brydone. p. 93.
882:
529:(1958) in the context of racial violence.
349:Objective of reciprocal justice in Judaism
2018:Remember the sabbath day, to keep it holy
1135:
1133:
105:
1358:
920:. Rowman & Littlefield. p. 64.
836:
834:
825:"Socratic rejection of the Lex talionis"
475:In 2017, an Iranian woman wounded in an
256:
1329:
1085:Hillel, "Rotze'ach u'Sh'mirat Nefesh",
822:
669:White, Mark D. (2014). "Lex Talionis".
365:Social hierarchy and reciprocal justice
189:
102:compensation to the value of the loss.
30:This article is about the principle of
14:
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1139:
1130:
1066:
917:A concise history of the Jewish people
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315:cannot be interpreted in this manner.
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831:
785:
718:
706:
668:
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737:. New York: Harper Collins. p.
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577:
129:
60:
1951:Mekhilta of Rabbi Shimon ben Yochai
539:Live by the sword, die by the sword
250:
239:
222:
79:, which predates the Hebrew Bible.
24:
1444:
1249:Moss, Candida (12 February 2017).
1084:
951:
816:
25:
2146:
823:Vlastos, Gregory (1 April 1986).
671:Encyclopedia of Law and Economics
408:
395:, written in the 1st century BC.
1215:Court orders Iranian man blinded
1185:"Roman law: Delict and contract"
521:(1951) describing philosophy of
208:
71:) is a commandment found in the
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546:- the modern interpretation of
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459:revealed are doing grave wrong.
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322:Union of Orthodox Congregations
276:in place of bodily punishment.
40:Eye for an eye (disambiguation)
1407:The Torah: A Modern Commentary
1307:. 5 February 1914. p. 496
779:
724:
679:10.1007/978-1-4614-7883-6_18-1
610:hand for hand, foot for foot,
584:
13:
1:
827:. Cornell University Library.
645:hand for hand, foot for foot.
643:eye for eye, tooth for tooth,
633:eye for eye, tooth for tooth:
608:Eye for eye, tooth for tooth,
44:Lex talionis (disambiguation)
1388:General and cited references
787:Johns, Claude Hermann Walter
655:
503:
7:
1299:(Report). Vol. CXIII.
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240:עַיִן בְּעַיִן שֵׁן בְּשֵׁן
233:
65:
10:
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1336:The Life of Mahatma Gandhi
412:
283:
169:The principle is found in
29:
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1990:
1969:
1946:Mekhilta of Rabbi Ishmael
1918:
1892:
1824:
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1685:Pillars of fire and cloud
1627:
1526:
1460:
301:
893:. Continuum. p. 2.
734:The Meaning of the Bible
369:In Exodus 21, as in the
84:law of exact retaliation
2105:English-language idioms
1360:King Jr., Martin Luther
1218:, BBC, 28 November 2008
1149:Oxford University Press
802:Encyclopædia Britannica
774:Hammurabi & 1780 BC
762:Hammurabi & 1780 BC
495:The paramilitary group
1786:Stations of the Exodus
792:"Babylonian Law"
527:Martin Luther King Jr.
473:
326:
265:
106:Definition and methods
91:
34:. For other uses, see
2110:Human eyes in culture
2085:Christian terminology
1961:In Antebellum America
1926:Sources and parallels
1574:High Priest of Israel
1305:Library of Parliament
550:in Anglo-American law
456:
355:middah k'neged middah
317:
268:The Bible allows for
260:
1026:, based on critical
560:) - the converse of
544:Compensatory damages
190:In ancient Greek law
2115:Islamic terminology
2054:Zipporah at the inn
1816:Yam Suph (Reed Sea)
1645:Ark of the Covenant
631:Breach for breach,
515:George Perry Graham
205:rejected this law.
32:retributive justice
1931:Textual variations
1771:Massah and Meribah
1689:Priestly clothing
1609:Pharaoh's daughter
429:Children of Israel
266:
158:codes such as the
96:reciprocal justice
61:עַיִן תַּחַת עַיִן
2062:
2061:
1811:Wilderness of Sin
1801:Battle of Refidim
1698:golden head plate
1614:Shiphrah and Puah
1237:, UK, 14 May 2011
1187:. Britannica.com.
1158:978-0-19-533272-8
1141:Coogan, Michael D
748:978-0-06-112175-3
709:, pp. 571ff.
688:978-1-4614-7883-6
578:Explanatory notes
371:Code of Hammurabi
231:
160:Codes of Ur-Nammu
136:Code of Hammurabi
130:In Babylonian law
116:mirror punishment
77:Code of Hammurabi
67:ʿayīn taḥaṯ ʿayīn
53:An eye for an eye
36:Mirror punishment
18:An eye for an eye
16:(Redirected from
2142:
2120:Law and morality
2100:English proverbs
2090:Codes of conduct
2075:Biblical phrases
2049:Ten Commandments
2044:Plagues of Egypt
1919:Textual analysis
1670:Incense offering
1640:Ark of bulrushes
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673:. pp. 1–2.
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554:Punitive damages
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330:ayin tachat ayin
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234:ayin tachat ayin
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1956:Song of the Sea
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1151:. p. 112.
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2026:
2025:
2020:
2015:
2013:Eye for an eye
2010:
2005:
2000:
1998:I Am that I Am
1994:
1992:
1988:
1987:
1985:
1984:
1979:
1973:
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1967:
1966:
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1963:
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1826:Torah readings
1822:
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1750:Temple menorah
1747:
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1735:Staff of Moses
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1453:
1450:Book of Exodus
1445:
1442:
1441:
1434:
1427:
1419:
1413:
1412:
1405:Plaut (1981),
1402:
1389:
1386:
1383:
1382:
1372:, and London:
1351:
1331:Fischer, Louis
1322:
1288:
1263:
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1157:
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996:
981:
969:
950:
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906:
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875:
866:
855:
844:
830:
815:
797:Chisholm, Hugh
778:
766:
754:
747:
723:
721:, p. 572.
711:
694:
687:
660:
659:
657:
654:
651:
650:
647:
646:
639:Deuteronomy 19
636:
617:
582:
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579:
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564:
551:
541:
534:
531:
523:Mahatma Gandhi
510:
507:
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484:
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461:
413:Main article:
410:
409:In Islamic law
407:
382:
379:
366:
363:
350:
347:
303:
300:
285:
282:
216:
210:
207:
191:
188:
171:Babylonian Law
131:
128:
107:
104:
73:Book of Exodus
26:
9:
6:
4:
3:
2:
2147:
2136:
2133:
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2128:
2126:
2125:Legal history
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1968:
1962:
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1941:Exodus Rabbah
1939:
1937:
1936:Covenant Code
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1723:undergarments
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1000:
993:
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986:
978:
973:
964:
963:About Judaism
960:
954:
945:
944:
937:
929:
927:9780742543669
923:
919:
918:
910:
902:
900:9780567026828
896:
892:
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885:Haas, Peter J
879:
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519:Louis Fischer
516:
498:
494:
491:
490:death penalty
487:
486:
480:
478:
468:
460:
455:
453:
450:law, such as
449:
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229:
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209:In Hebrew law
206:
204:
200:
197:, teacher of
196:
187:
185:
181:
176:
172:
167:
165:
161:
156:
152:
148:
143:
141:
137:
134:In the legal
127:
125:
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113:
103:
101:
97:
93:
89:
85:
80:
78:
74:
69:
68:
58:
54:
49:
45:
41:
37:
33:
19:
2095:Criminal law
2012:
1977:Nash Papyrus
1660:Burning bush
1655:Bronze laver
1650:Asherah pole
1448:
1406:
1395:
1377:
1368:. New York,
1364:
1354:
1343:
1335:
1325:
1316:
1309:. Retrieved
1291:
1279:. Retrieved
1275:
1266:
1254:. Retrieved
1244:
1235:The Guardian
1234:
1225:
1214:
1208:
1198:
1193:
1179:
1167:
1147:. New York:
1144:
1120:
1108:
1096:
1086:
1080:
1071:
1062:
1050:
1038:
1021:
1016:
1004:
999:
972:
962:
953:
941:
936:
916:
909:
889:
878:
869:
858:
847:
818:
809:lex talionis
808:
806:
800:
781:
769:
757:
733:
726:
714:
670:
664:
642:
632:
628:
624:
621:Leviticus 24
611:
607:
604:
600:
595:
586:
562:lex talionis
561:
548:lex talionis
547:
512:
483:Applications
474:
466:
457:
445:
441:
434:
418:
402:
397:
390:
384:
381:In Roman law
375:
368:
359:
354:
352:
343:
339:
335:
329:
327:
318:
305:
293:
290:lex talionis
289:
287:
278:
273:
269:
267:
212:
193:
184:lèse-majesté
168:
155:lex talionis
154:
144:
133:
120:lex talionis
119:
112:lex talionis
111:
109:
99:
95:
92:lex talionis
83:
81:
66:
52:
50:
48:
2003:Baal-zephon
1970:Manuscripts
1796:Pi-Ramesses
1791:Pi-HaHiroth
1781:Mount Sinai
1776:Mount Horeb
1693:breastplate
1665:Golden calf
1635:Aaron's rod
1394:Hammurabi,
1276:Haaretz.com
1256:5 September
1172:Lv 24:19–22
1125:Ex 21:23–25
1113:Lv 19:17–18
1043:Dt 25:11–12
1022:Bab. Talmud
977:Dt 19:16–21
863:Dt 19:16–21
852:Ex 21:22–25
841:Lv 24:19–21
567:Golden Rule
477:acid attack
223:עין תחת עין
195:Anaximander
164:Lipit-Ištar
2069:Categories
2039:The Exodus
2008:El Shaddai
1982:Papyrus 18
1740:Tabernacle
1680:Mercy seat
1539:Israelites
1345:Satyagraha
1318:toothless.
1068:Maimonides
943:Bava Kamma
719:Plaut 1981
707:Plaut 1981
616:See also:
464:Al-Ma'ida
392:De Legibus
199:Pythagoras
162:of Ur and
1859:Mishpatim
1849:Beshalach
1730:Showbread
1032:Dt 25:1–3
946:, 83b–84a
656:Citations
592:Exodus 21
572:Retorsion
504:Criticism
399:Roman law
245:Leviticus
228:romanized
180:blasphemy
166:of Isín.
151:vendettas
110:The term
2130:Proverbs
1900:Priestly
1879:Vayakhel
1874:Ki Tissa
1869:Tetzaveh
1745:Tefillin
1619:Zipporah
1461:Chapters
1370:Evanston
1362:(1958).
1311:12 March
1143:(2009).
1101:Dt 19:20
1028:exegesis
992:Dt 19:19
965:, ou.org
887:(2006).
789:(1911).
558:tort law
533:See also
462:—
215:restrict
203:Socrates
175:vengeful
100:restrict
2135:Revenge
1991:Phrases
1910:Elohist
1905:Jahwist
1893:Sources
1884:Pekudei
1864:Terumah
1839:Va'eira
1628:Objects
1604:Pharaoh
1599:Oholiab
1579:Ithamar
1564:Gershom
1554:Eliezer
1549:Bezalel
1201:, V: 45
1087:Nezikin
959:"Torah"
799:(ed.).
764:, §230.
437:, 2:178
284:Judaism
230::
2032:Events
1834:Shemot
1759:Places
1718:turban
1589:Miriam
1569:Jethro
1527:People
1301:Ottawa
1199:Qur'an
1155:
1055:Sifrei
924:
897:
745:
685:
525:, and
469:, 5:45
467:Qurʾān
447:Sharia
435:Qur'an
387:Cicero
308:Talmud
302:Talmud
295:peshat
219:Hebrew
124:felony
94:), or
42:, and
1854:Yitro
1766:Egypt
1713:tunic
1675:Manna
1584:Marah
1544:Aaron
1534:Moses
1518:38–40
1513:35–38
1508:30–34
1503:27–30
1498:25–27
1493:21–24
1488:18–20
1483:13–17
1478:10–13
1340:(PDF)
1281:6 May
1089:, 1:7
1009:, 1:1
1006:Makot
795:. In
590:From
497:Nakam
442:Qisas
425:Q5:45
421:Quran
415:Qisas
403:talio
274:kofer
270:kofer
147:feuds
88:Latin
1806:Shur
1708:sash
1703:robe
1559:Elim
1313:2024
1283:2021
1258:2019
1153:ISBN
1024:, 2a
922:ISBN
895:ISBN
743:ISBN
683:ISBN
488:The
452:Iran
419:The
312:tort
306:The
149:and
82:The
1473:6–9
1468:1–6
1072:Yad
1030:of
739:124
675:doi
389:'s
251:תחת
182:or
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2071::
1844:Bo
1376:.
1315:.
1303::
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1233:,
1132:^
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697:^
681:.
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625:19
623::
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601:23
596:22
594::
225:,
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142:.
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1260:.
1239:.
1220:.
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1115:.
1103:.
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1075:.
1057:.
1045:.
1011:.
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930:.
903:.
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751:.
691:.
677::
556:(
423:(
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86:(
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20:)
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