07-019
The Jüdisches Museum München
After a week of
intensive meetings, I finally had some free time on my last day in Munich.
After checking out, I headed to Marienplatz once again. This was my last chance
to get into the Jüdisches Museum München. The day was Friday. I arrived at the
museum at around 10am. I had my passport ready. But when I was just about to
walk into the museum, a guard stopped me from entering.
The Jüdisches Museum München
She did not speak English. With my
very limited knowledge of German language, I merely understood that she was
trying to tell me backpacks were not allowed inside.
The nearby Ohel Jakob synagogue
So, what should I do with my
backpack? Should I go all the way back to the hotel, leave my backpack there
and come back again? Or should I just give up and change my plan to visit some
other place?
Candles outside the synagogue
I approached the Jewish
Elementary school but the guard said they could not help. “You cannot leave
your bag here. Both buildings are Jewish but they are under different management.”
I walked back to the museum and
that time, another lady talked to me, in German again. She kept pointing to the
building on the other side of the road. I have seen that building in many
postcards before but did not know what it is. With nothing I could do, I walked
to the building and found that it was actually the Munich Stadtmuseum, or
Munich City Museum.
The Munich Stadtmuseum
To many tourists, Munich City
Museum is the place to go. I like history. But I was more interested in the
Jewish culture in Munich than the city itself. I approached the ticket office
and told them that I wanted a ticket to the Jewish Museum only. They told me they
only had a combined ticket for both museums which costs €7 per person. Luckily, they let
me to leave my bag in their lockers.
After all those hurdles, I
finally managed to get into the Jewish Museum. The security guard was happy to
see that I had gotten everything sorted out.
The Jüdisches Museum München is
a four-story building. The entrance, the ticket office, the cafeteria and the
souvenir shop are on the ground floor. The permanent exhibition
“Voices_Places_Times. Jews in Munich” is in the basement. The two top floors
house changing exhibitions. At the time of my visit, it was hosting the exhibit
“Munich Displaced. The Surviving Remnant”.
The upper floors and half of the
permanent exhibition were focused on the holocaust. But I am going to skip this
part. I am more interested in the cultural side. The cultural exhibits were all
hosted in the basement, inside a small section called “Rituals”. Let me show
you what is inside.
The "Rituals" section inside the museum
The section is not large.
Inside, there is a glass shelf on the left and a white shelf on the right. 7
ceremonial objects, or Judaicas, were shown on the white shelf, each related to
one of the Jewish festivals.
From right to left, the first Judaica is a Passover seder, a plate used in the Passover supper. Then comes the Purim gragger, a noisy instrument to celebrate the Festival of Lots. The third Judaica is a Hanukkah menorah, or candle stand. The fourth one is a Torah scroll in miniature size. The fifth one is a shofar, or a ram’s horn, for celebrating the Rosh Hashanah (New Year) and Yom Kipper (the Day of Atonement). The sixth Judaica is a Torah pointer. The last Judaica is a spice box, used at the beginning of the Shabbat.
The Passover seder relives the enslavement and subsequent exodus from Egypt. The celebration begins with an evening holiday feast, the seder (“order”), that follows a defined ritual, during which specific food such as maror is eaten, which symbolizes the bitterness of slavery in Egypt. At the center of the Seder night is the reading of the Pesach haggadah, which tells of the escape from slavery.“With bitter herbs they shall eat it.” 2nd Book of Moses 12:8
Purim, the Festival of Lots, commemorates the deliverance of Persian Jews from extermination. By means of a lot, Haman had specified the day on which all Jews were to be killed. The plot however was foiled by Queen Esther. The story of their being saved is recorded in the Book of Esther or the Megillah which is read in synagogues during the Purim celebration. Whenever the name of the wicked Haman is mention ed in the reading, considerable noise is made by rattling or using a Purim “gragger” (noisemaker).
“And that these days of Purim should never fall into disuse among the Jews.” Esther 9:28
Hanukkah, the Festival of Dedication, marks the rededication of the Temple after the successful revolt of the Maccabees in 164 B.C.E. According to legend, only one small container of oil for the menorah was found in the Temple that would have been sufficient for just one day, buy, miraculously, the oil burned for eight days. On each of the festival’s eight nights, one of the lights on the Hanukkah menorah is lit, until on the final night all eight lights burn at the same time.
“Men of insight – eight days established for song and jubilation.” From the traditional Hanukkah song Maoz tzur
The religious beliefs and values of Judaism have been recorded in various writings, in which the laws and teachings are codified and interpreted. Of central importance is the Torah (“teaching”). Revealed by God to the People of the Israel on Mount Sinai. As a revelation and a form of instruction. The Five Books of Moses (Pentateuch) contain the story of the exodus from Egypt as well as the Commandments. For use in synagogues, Torah scrolls are handwritten in ink on parchment by a trained sofer (“scribe”).
“And the ears of all the people were attentive to the Book of the Law.” Nehemia 8:3
The shofar is blown during religious ceremonies at Rosh Hashanah (New Year) and Yom Kippur (the Day of Atonement) as an invitation to personal reflection. Its sound is reminiscent of the trumpets played at the revelation of the Torah on Mount Sinai. In Israel, it is also blown on special secular occasions such as at the induction of a new president.
“It is a day of blowing the horn unto you.” 4th Book of Moses 29:1
The writing on a Torah roll is not supposed to be touched. For this reason, those reading the Torah to the congregation use a pointer so as not to lose their place. Boys are allowed to read the Torah out loud in the synagogue for the first time when they are thirteen; girl – although only in non-Orthodox congregations – when they are twelve. They then become “sons of the commandment” (bar mitzvah) or “daughters of the commandment” (bat mitzvah). Torah pointers are a popular gift on these special occasions.
“Once five years old one should study scripture; ten years, the Mishna; at thirteen one should practice the Commandments.” Pirke awod 5,24
On Friday evening, the beginning of the weekly day of rest, the Shabbat, is celebrated with the kiddush (“sanctification”), the blessing of the wine and bread. On Saturdays, the week’s reading from the Torah is heard. The day of rest is formally concluded on Saturday evenings with the Havdalah ceremony, during which the blessing is said over the wine, the candle, and fragrant spics. In this way, the difference between the sacred day of rest and the secular days of the week is clearly made.
“Blessed are you, Lord, our God, sovereign of the universe who separates between sacred and secular.” Conclusion of the Havdalah blessing
On the glass shelf, more Judaicas were shown and they were grouped by the occasions of their use. From left to right, the first group is “Synagogue”. Judaicas in this group include a Torah Scroll with Torah Mantle, a Torah Crown, 2 Torah Finials, 2 Torah Pointers, and a Torah Shield.
The synagogue is at the center of a congregation’s activities, and is where the community gathers for daily prayers and worship services. Three times a week, a passage is read from the Torah (“teaching”), which comprises the Five Books of Moses transcribed onto a parchment scroll.
The veneration of the Torah is expressed by means of ritual objects. Silver crowns and decorative ornaments symbolize the exceptional importance of its teachings. Many such objects bear inscriptions in memory of the donor or a deceased relative.
#1 Torah Scroll (Sefer Torah) with Torah Mantle (Meil)
Central Europe, c. 1900
Parchment, wood, velvet
Gift of Harry Beyer, Munich, #892
Small Torah scrolls are mostly used for study or when traveling. This Torah mantle, used to provide protection, bears the date (5)662 (the equivalent in the Jewish calendar to 1902).
#2 Torah Crown (Keter Torah)
Frankfurt/M., c. 1900
Manufactured by the Lazarus Posen Witwe company
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 132
The Torah crown has a dedication inscribed underneath, which shows it to be a gift of a certain Simon, sone of Nathan, “from the country America” to the synagogue in his home town Oberlauringen in Lower Franconia, in 1901.
#3 Torah Finials (Rimmonim)
Amsterdam, 1693 or 1717
Master craftsman: Pieter van Hoven (1658-1735)
Silver, partly gilded
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 170a+b
The rimmonim affixed to the poles of a Torah scroll serve as decoration for the Torah. These especially small Torah finials had been used since the late seventeenth century in the Portuguese Sephardic community in Amsterdam.
#4 Torah Finials (Rimmonim)
Prague, 1972-1922
Silver, partly gilded
Manufactured by Alfred Pollak
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 170a+b
After the right of settlement became accepted for Jews throughout central Europe in the last third of the nineteenth century, many new synagogues were built. This also resulted in a considerable demand for ritual objects, most of which were mass produced.
#5 Torah Pointer (Yad)
Eastern Europe, c. 1890
Silver
Gift of Harry Beyer, Munich, # B6
This Torah pointer with the Hebrew inscription “Ephraim Geiger in the year (5)654” (1894) was possibly a gift on the occasion of the owner’s Bar mitzvah.#6 Torah Pointer (Yad)
C. 1900
Silver
Gift of Harry Beyer, Munich, # B11
Since the writing on a Torah is not to be touched, those reading the Torah to the congregation use a pointer so as not to lose their place.
#7 Torah Shield (Tass)
Menden (Westphalia), 1830
Master craftsman: W. Tuschhoff
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 45
Torah shields do more than just decorate Torah scrolls. Little plaques with he name of religious holidays indicate the day for which a Torah scroll has been prepared. This silver plaque bears the inscription “Sukkot.” It suggests that this shield was made for a Torah scroll from which readings would be taken during the Festival of Booths.
The second group is “High
Holidays”. Judaicas include a ram’s horn, a belt buckle for the Day of
Atonement, and a book of Israelite Prayers.
Rosh Hashanah (New Year) and Yom Kippur (the Day of Atonement) are the two most important religious festivals in the Jewish calendar. Rosh Hashanah in September/ October does not just mark the beginning of a new year, but us also a dayu of judgement, on which the names of the just are added to the “Book of Life,” and the names of sinners to the “book of Beath.” Yom Kippur, nine days after New Year, is spent in the synagogue, where prayers are said to ask for forgiveness for one’s sins.
#1 Ram’s Horn (Shofar)
19th century
Horn
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 289
A shofar is made from the horn of a ritually sacrificed ram. During worship on New Year’s Day and on the Day of Atonement simple melodies are blown on the instrument according to a strictly prescribed sequence of notes.
#2 Belt Buckle for the Day of Atonement (Yom Kippur)
19th century
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 149
On the Day of Atonement a white robe, as used to clothe the deceased, is worn in the synagogue as a sign of penance and reflection. The garment is held in place by a belt, whose buckle is ofter decorated with depictions related to the religious festival.
#3 Israelite Prayers (Tefilat Israel)
Everyday prayers given by the Israelites with an introduction and notes published by Dr. Alexander Beer. Funded by Mr. Israel Hirsch Pappenheimer, Administrator of the Israelite Congregation, Munich 1827.
Jewish Museum Munich, # JM 5/06
This prayer book was produced for the opening of the synagogue on Westenriederstrasse. The book is opened to the page with “Prayers for the Day of Atonement,” on which the congregation fasts and prays all day in the synagogue.
The third group is “Phases of
Life”. Judaicas in this group include a circumcision knife, a ritual pitcher, soil
from the Mount of Olives of Jerusalem, phylacteries, a plate. The plate is not
for ritual use but a wedding gift.
The celebration of transitional rites when entering different phases of life are a part of religious tradition. Upon circumcision eight days after birth, a boy enters into God’s covenant with Abraham. The bar mitzvah (for boys) or the bat mitzvah (for girls) completes an adolescent’s entry into religious adulthood. Mourning and death are accompanied by the hope of a physical resurrection after the coming of the Messiah.
#1 Circumcision Knife
19th century
Steel, semi-precious stone, silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 182
The ritual circumcision on the eighth day after birth is based on a commandment in the First Book of Moses, 17:11: “And you shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant between Me and you.”
#2 Ritual Pitcher
Eastern Europe, 19th century
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 111
Before prayers and following a visit to a cemetery, hands are washed according to a set ritual, where water is poured over one’s hands several times.
#3 Soil from the Mount of Olives, Jerusalem
Jerusalem, c. 1955
Printed cotton, soil
Jewish Museum Munich, # JM 3/2010
According to the tradition, the resurrection of the flesh at the end of time will begin on the Mount of Olives. Those buried there will be the first to rise again. To be part of this, a small bag of soil from the Mount of Olives is sometimes placed in the tomb of those buried there.
#4 Phylacteries (Tefillin)
19th/ 20th century
Leather, parchment
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z”l, # JS 54a+b
Inside the boxes are parchment strip with the prayer Shma Israel. At the end of this prayer is the command: "And you shall bind them for a sign upon your hand."
#5 Plate
Munich, c. 1924
Mark: HS/M (= Heinrich Schwed / Munich)
Brass, etched
Jewish Museum Munich, # JM 1/2009
This plate made by a Munich craftsman does not fulfill any ritual function at religious festivals, being given instead as a present at a wedding when the bridal couple are wished "Mazal tow" ("Good luck!").
The fourth group is “Shabbat”.
There is a Shabbat Lamp, 3 Kiddush Cups, a Wine Carafe, 3 Besamim Towers, a
Besamim Container, and a Havdalah Plate.
The weekly Shabbat, religious holidays during the Jewish calendar, and the transition from one phase of life into another are fixed points in the Jewish year.
The day of rest as written in the Torah begins on Friday evening with the lighting of the Sabbath candle and the blessing of the bread and wine. Rest must be strictly observed until the evening of the following day. The Shabbat is reserved for worship, study or relaxation.
#1 Shabbat Lamp
Probably Nuremberg, 18th century
Brass
Jewish Museum Munich, # JM 1/03
(Gift of Richard Grimm, Munich)
Since the observance of rest on the Shabbat (Sabbath) forbids igniting any source of light, lamps were developed that had large enough oil containers so as to guarantee a continually burning light.
#2 Kiddush Cup
By Piet Cohen (b. Amsterdam 1936)
The Netherlands, 2003 Brass, Stainless Steel
Jewish Museum Munich, # JM 12/2007
(Gift of the Jewish Historical Museum, Amsterdam)
The blessing at the beginning of the Shabbat is given over wine in a kiddush cup. The inscription, which is mirrored on the plate when the cup is raised, reads: “In your gracious love grant that we keep your holy Shabbat as a heritage.”
#3 Kiddush Cup
Germany, 18th century
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 119
This cup was made in the shape of the octagonal kiddush cups produced in large quantities in the eighteenth century in Augsburg and Nuremberg.#4 Wine Carafe
Bohemia, c. 1925
Glass
Jewish Museum Munich, # 4/2006
(Gift of Albert M. Schaler, Bristol RI, in memory of his parents Elisabeth and Dr. Josef Schäler)
The wine carafe was used on the Shabbat by the Schälers, a Munich family, for the kiddush wine. While the two Schäler children escaped to England, their parents were deported to Auschwitz 1943 and murdered.#5 Kiddush Cup
Munich, c. 1925
Manufactured by Wetzlar, Silver
Jewish Museum Munich, # 3/2006
(Gift of Albert M. Schaler, Bristol RI, in memory of his parents Elisabeth and Dr. Josef Schäler)
This kiddush cup was acquired by the donor's mother in the 1920s. It was manufactured by the "Kunstgewerbliche Werkstätte М.Т. Wetzlar", which was "aryanized" in November 1938.
#6 Besamim Tower
Germany, late 18th century
Master craftsman's initials: FK or PK
Silver
Gift of Harry Beyer, Munich, # B22
Besamim boxes are used for spices blessed at the end of the Shabbat#7 Besamim Tower
Germany, late 19th century
Manufacturer's initial: W
Filigree silverwork
Gift of Harry Beyer, Munich, # B29
Such towers made of filigree silverwork were manufactured in large quantities from the end of the nineteenth century onward in metalware factories, such as those in Hanau or Berlin.#8 Besamim Tower
Brno, 1860-66
Master craftsman's initials: EE
Filigree silverwork
Gift of Harry Beyer, Munich, # B33
This style, which was commonly found in the nineteenth century, was largely produced by goldsmiths in the southern Moravian city of Brno. The as yet unidentified master craftsman "EE" was one of the most prolific manufacturers.
#9 Besamim Container
Germany, 1st half of the 19th century
Pewter
Jewish Museum Munich, # JM 28/2007
(Gift of Peter H. Sinclair-Siegel z"l)
Such pewter containers were also used for other things not connected with Jewish rituals such as for keeping valuable spices. However, the Siegel family, that settled in Munich in the nineteenth century, used this container exclusively for the Havdalah ceremony.#10 Havdalah Plate
Munich, c. 1924
Mark: HS/M (= Heinrich Schwed / Munich)
Brass, etched
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 39
The plate, over which wine is poured to extinguish the Havdalah candle at the end of Shabbat, bears the traditional wish said after the ceremony: "Gut' Woch'- Gut'Jahr" and Psalm 19:8: "The commandment of the Lord is pure, enlightening the eyes."
The next group is “Historical Holidays”. This group includes an Esther Scroll, a Purim Plate, and 2 Hanukkah Lamps.
Hanukkah and Purim are the only two holidays in the Jewish calendar that are not written in the Torah, but commemorate events in Jewish history. Hanukkah marks the rededication of the Temple after the successful revolt of the Maccabees in 164 B.C.E., while Purim commemorates the deliverance of Persian Jews from extermination.
#1 Esther Scroll (Megillat Esther)
Eastern Europe, 1st half of the 19th century
Silver, filigree silverwork, parchment
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 220
The Esther Scroll contains the Book of Esther which tells of the rescue of Persian Jews. Richly decorated silver covers were often made for private households.#4 Hanukkah Lamp
By Rachel Kohn (b. Prague 1962)
Munich, c. 1990
Ceramic
Jewish Museum Munich, # JM 54/2003
(Gift of Richard Grimm)
This lamp, created by the sculptor Rachel Kohn who studied in Munich, symbolises a wall that is taken down piece by piece during the Hanukkah festival to commemorate the rededication of the Holy Temple at the time of the Maccabean.
#2 Purim Plate
Germany, 18th century
Pewter, engraved
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 180
During the Purim festival, small gifts (called shalach manos, from the Hebrew mishloach manot, literally meaning "send a portion") are given to friends on plates such as this one, which has a depiction of Mordechai.
#3 Hanukkah Lamp
Germany, 1st third of the 20th century
Silver, partly gilded
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 86
Lamps in this shape are also reminiscent of the seven-armed temple lamps (menorot), but have eight arms. The ninth movable light, the shamash ("servant") is used to light the eight Hanukkah candles.
The sixth group is “Pilgrim
Festivals”. It includes an Etrog Container, 2 Seder Plates, and a Charoset
Container.
Pesach, Shavuot, and Sukkot are the three pilgrim festivals (Shloshet Ha'Regalim), as written in the Torah, which the Israelites made to Jerusalem before the destruction of the Second Temple in the year 70 C.E. The Pesach (Passover) commemorates the exodus from Egypt and the end of slavery; Shavuot (Pentecost), the Feast of Weeks, commemorates the revelation of the Torah on Mount Sinai, and Sukkot, the Festival of Booths, commemorates the forty years wandering in the desert, when the Israelites lived in huts made of branches.
#1 Etrog Container
Germany, 1st third of the 20th century
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 276
Together with the lulav, a palm tree frond, the etrog fruit is a reminder, during the Festival of Booths, of the harvest thanksgiving celebration in the Temple. This container, in which an etrog would have been kept, is made in the shape of the citrus fruit.
#2 Seder Plate
Germany, 18th century
Pewter, engraved
Jewish Museum Munich, # JM 8/2007
The ritual food eaten in the course of the seder festival during Pesach (Passover) is placed on a seder plate. Instructions on the sequence of the seder ritual (seder = order or arrangement) are written around this plate.
#3 Charoset Container
C. 1900
Silver
On permanent loan from Mali Gitbud, Munich, in loving memory of Josef Samel z"l, # JS 109
Charoset is a paste made of apples, nuts, cinnamon, and wine and, as a ritual food for the seder festival, it recalls the mortar with which the Israelites bonded bricks during slavery in Egypt. For this reason, charoset containers are sometimes made in the shape of a wheelbarrow.
The last group is “Modern
Holidays”. This group includes an Israel Flag, a Yahrzeit Candle, and a Yad
Vashem Candelabrum.
Following the founding of the State of Israel in 1948, three secular holidays were introduced, which like Hanukkah and Purim, recall both happy and sad events in Jewish history.
Yom Ha'atzma'ut, Independence Day in Israel, recalls the proclamation of the State of Israel by David Ben-Gurion on May 14, 1948.
On Yom Ha'zikaron, the soldiers who lost their lives in active service are remembered.
Yom Ha'shoah is the day of remembrance for the murder of six million Jews during the Shoah.
#1 Israeli Flag
Israel, 2006
Plastic
Yom Haatzma'ut, Independence Day in Israel, is a day of celebration when countless Israelis hang flags out of their apartment or car windows.
#2 Yahrzeit Candle
Israel, 2006
White metal, paper, wax
On Yom Ha'zikaron, the day of remembrance for the fallen, candles are lit for the dead. Public life in Israel comes to a complete standstill twice during the day when a two-minute silence is observed.
#3 Yad Vashem Candelabrum
Israel, c. 1985
Design: Zohara Schatz (1916-99)
Brass
On loan from the Jewish Museum of Franconia in Fürth
This candelabrum is a miniature reproduction of a six-armed light sculpture, which the artist Zohara Schatz designed in 1985 for an outdoor site at the Yad Vashem memorial complex in Jerusalem. The six lights are only lit once a year, on Yom Ha'shoah
Apart from the “Rituals” section, some exhibits in the main hall are also related to Jewish culture.
Poster stamps
One of the exhibits is these “Poster Stamps of Jewish business in Munich”. They are small pieces of paper in the size of postage stamps, printed for advertisement purpose. They are usually colourful and are affixed on letters alongside with normal postage stamps. Their messages were then carried to all corners of the land basically at no extra cost. Poster stamps were popular from 1900 to 1914 but their usage rapidly declined by the beginning of the 1920s.
Another interesting exhibit is “Aliyah board game”. “In Zionist discourse Aliya is the common term for immigration to Palestine and is still frequently used in Israel today. The goal of the board game was to help children and young adults explore the theme of aliyah in a playful way. The game was produced for the Berlin organization Keren Kayemeth LeIsrael by the printing firm Siegfried Sholem in Berlin.”
Jewish boys playing Aliyah
Feel free to create your own Aliyah board game
A 1935 photo shows two students from the Theodor Herzl School playing the Alijah Board Game. The boys survived their circumcisions, but I am not sure if they could survive the holocaust. Feel free to print out the board and play.
Meil, or Torah Cover, is used to wrap around to protect the scrolls of the Torah, the five books of Moses that are written on parchment. A real Torah cover is displayed in the permanent exhibition. It was made in the year 1887 in Munich. The Hebrew inscription reads: Crown of the Torah gift of the wife, Jerta, to the eternal memory of her husband, the honorable gentleman and scholar Bernhard Zollfrey, may he rest in the Garden of Eden Munich 647 (1887).
Memorabilia inside his wall cupboard
Among the exhibits, there is
also a wall cupboard by Dr. Simon Snopkowski (1925-2001). Before the inception
of the Jewish museum, Simon had started preserving memorabilia inside his wall
cupboard in his home in the Munich borough of Bogenhausen. His collection dates
from the time when he was persecuted as a Jew, and from the postwar period.
Items collected include books, letters, documents, publications, and photos.
Munich may not be a nearby city to
your home. I have extracted most of the cultural parts from the museum and have
showed them in my blog. I hope you will like the information I have shown here.
Go back to the Lobby ...
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