734:
search, until she loses patience, and she seizes Mot, and attacks him with a sword, shaking him, burning him, crushing him, then throwing his remains to the birds. When the text continues, Anat returns to El and announces that Mot is dead. El then has a dream which tells him that Baʿal lives. Shortly after that, Baʿal returns. However, soon Mot comes back to life and complains to Baʿal of the treatment he has received. He demands that Baʿal surrender one of Mot's brothers. When Mot has returned, Baʿal sends messengers telling him that he will banish him, and that if he is hungry, he may eat the servants of Baʿal. However, this fails to please Mot, and so the two gods fight on Mount Zephon until exhausted. Shapash arrives and warns Mot that fighting Baʿal is useless, and that El is now on Baʿal's side and will overturn Mot's throne. Mot is afraid, and so declares that Baʿal is king.
690:). When the text resumes, we see Anat closing the door of her mansion and meeting her servants in a valley where there are two cities, which possibly represent Ugarit and its port. She kills the guards and warriors, and then drives away the townspeople. She then slaughters the guards and warriors in her palace, ending with a peace-offering. When the text resumes again, Baʿal is addressing his messengers, picturing his sister Anat sitting with her lyre and singing of her affection for him and his daughters. The messengers are told to perform a specific rite, and she will give them an important communication for Baʿal, the secret of the lightning. Together, Anat and Baʿal will search for the secret on the hill of Zephon. She replies that she would only perform the rite if Baʿal should set his thunderbolt in the sky and flash his lightning. She then joins Baʿal at Zephon.
34:
726:
provide animals for a feast, to which he will invite Mot. When the texts continue, a messenger from Mot arrives in the divine assembly, demanding to know where Baʿal is. They both go up to El's house where El asks what has been happening. When the text continues, a speaker, who is probably
Shapash the sun-goddess, addresses Baʿal. She is advising him to find a substitute in his image, which will be sought out and slain by Mot. She then promises to bury his body, and advises him to go to the two mountains which mark the entrance of the underworld, and to move them aside. Then he is to go down into the earth and hide. He finds a heifer in the fields, and with it a human child, whom he dresses in his robes and offers as a gift to Mot.
709:
windows, in case that his daughters may escape, or that Yam may come again and trouble him. The work is completed and Baʿal rejoices. When the text resumes, Baʿal recalls his triumph over Yam, and then marches out taking many cities his own. He then consents to having windows to his Palace, and does so by thundering them out. While sitting in his palace he asks himself whether anybody would resist his power, and if anybody should, he should send word to Mot, god of death, to deal with them. He sends two messengers to Mot inviting him to a feast and to acknowledge his sovereignty. In the ending, which is lost, Mot makes his reply.
730:
head, wears clothes of sackcloth, shaves off his beard and beats his chest in grief. Anat too wears sackcloth when she finds the fake dead body. Shapash aids Anat in burying Baʿal upon Mount Zephon, and Anat slaughters large numbers of oxen, sheep, goats, and asses as a memorial. Anat returns to El, and tells
Athirat and her family (many of whom were on the side of Mot) that they can rejoice since Baʿal was dead. El asks Athirat who can he appoint in Baʿal's place, and she suggests Athtar. Athtar seats himself on Baʿal's throne but is not tall enough, confirming El's suspicion that he is too weak for the position.
94:
916:
421:
721:. Continuing from the preceding section, Mot concludes his reply to Baʿal. His reply is that he, like a lion in the desert, hungers constantly for human flesh and blood. By inviting Mot to a meal of bread and wine, Mot is offended, and threatens to cause the heavens to wilt and collapse, breaking Baʿal into pieces. Mot then will eat him piece by piece. When the text continues, Baʿal, or a speaker on his behalf admits his fear and dread of Mot. The speaker then tells
705:
many sons of
Athirat. However, her anger subsides when she sees the gifts, and so supports Baʿal in his bid, and she calls upon Qodesh-wa-Amrur to cast a net into the sea so she may have provisions to entertain the guests with. He does so, and when the text continues we see Anat encouraging Baʿal as they come closer to Athirat, reminding that he will have an eternal kingdom. However, Baʿal is still anxious. They persuade Athirat of their case.
701:, the attendant of Athirat, to deliver a message to Kothar-wa-Khasis, whose home is in Egypt. When the text continues, Qodesh-wa-Amrur delivers Baʿal's message, which is that Kothar-wa-Khasis should fashion gifts for Athirat, presumably so she will support Baʿal's bid for a palace. He enters his forge, and produces magnificent pieces of furniture, a pair of sandals, and a decorated table and bowl.
904:
778:. In particular, the version of this sea/storm god battle in the Baal Cycle more closely groups with other versions found from Egypt and Anatolia (which may be termed "Version A"), whereas the Israelite and Babylonian versions group with each other (which may be termed "Version B"). The ancestral version of the two versions has the following general sequence:
658:, apparently a mark of esteem. El calls that his son's name hitherto has been Yaw, a personal name. El then proclaims that his name should be 'darling of El'. However, he informs Yam that he would have to drive his rival Baʿal from his throne and the seat of his dominion. Following this there is a banquet.
708:
She proceeds to El's abode, and makes her case. Reluctantly, he gives his assent for a house to be built for Baʿal. Baʿal is then instructed to collect cedar-wood, bricks and precious metals in order to build his house. Kothar-wa-Khasis builds him a palace, but Baʿal insists that it is built without
795:
Version B is distinguished with its placement of a creation narrative after the victory of the storm god. Version A on the other hand (including the Baal Cycle) has additional elements between (1) and (2), where the sea god seeks to exact tribute from the other gods, followed by an attempt from the
733:
When the text recontinues, Anat is searching in the netherworld for the shade of her brother. She demands that Mot restores him to her. However, Mot answers that he had searched for him over the earth, where he found him at the entrance of his domain, and then he simply ate him. Anat continues her
729:
When the text continues, two deities, presumably Gupan and Ugar arrive at El's abode, and they announce to him that they have been searching for Baʿal, but found him dead by the bank of the river of the dead. El then descends from his throne and sits on the ground, and mourns, strewing dust on his
725:
to go back to Mot and tell him that Baʿal will be eternally his slave, news to which Mot rejoices. When the text continues Baʿal complains to El that his dominion is in danger of passing to Mot. He then sends messengers to Sheger and Ithm, who are responsible for Cattle and Sheep, and asks them to
704:
When the text continues we see
Athirat performing her woman's work by the seashore, when she then sees Baʿal and Anat approaching. She wonders whether he has come to kill all her sons and kinsfolk, perhaps a reference to the Hittite myth of Elkunirsa where the storm-god boasts of having killed the
677:
When the story resumes, Baʿal has already started to battle Yam, but is in despair due to the power of Yam, and the fierce sea-creatures. Kothar-wa-Khasis assures Baʿal that he will be victorious and will win a kingdom without end, and fetches two divine clubs for Baʿal's use. He gives them magic
697:. Anat thus makes a threat against El, threatening to make his grey hair run with blood unless he allows Baʿal to have a palace. The earthquakes at her feet cause El to be exposed from his chamber. Though the text following is lost, it is clear this attempt was unsuccessful, so Baʿal dispatches
653:
The text following is lost, but resumes with El sitting in his banquet hall. Here he is addressed by the other deities, who complain that Yam is being put to shame, though the damaged text makes the reason unclear, though it is clear the reason is connected to his palace. The gods threaten that
650:, who tells her/him that El is to bestow royal power on Yam, and so opposition is useless. Athtar then complains that he has no place or court, and that he now fears defeat at the hands of Yam. Shapash suggests the reason to be that he has no wife, perhaps meaning he is too young.
822::1–4 (death of the Sea, coming of the city of heaven to earth, and the final defeat of Death) to the narrative progression of the Baal Cycle (Baal's victory over the Sea god Yam, his heavenly enthronement in his palace, and his battles against Mot, the underworld god).
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When the story resumes, Kothar-wa-Khasis has arrived under the sea and tells Yam that he has risen presumptuously to his position, and that Baʿal cannot stand idly by. He threatens that Yam will be destroyed by a magic weapon. Yam then sends word to El, on the mount of
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names, and strikes Yam the first two times himself. Baʿal then drags out Yam and finishes him off. Then
Athtart tells Baʿal to scatter his rival, which he does, and then he cries out that Yam is dead, and that he shall be King.
342:, where the former attains victory. The next two tablets (KTU 1.3–1.4) describe the construction of Baal's palace that marks his cosmic kingship. The last two tablets (KTU 1.5–1.6) describe Baal's struggles against
642:, who resides at the confluence of the rivers and the two oceans. El tells him to build a palace for Yam, and to do so quickly in case Yam should take hostile action. When
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The
Ugaritic Baal Cycle is one of several ancient near eastern narratives that record a cosmic battle between a sea and a storm god. Such narratives are also known from
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When the text resumes Baʿal complains to Anat that he hasn't a house, nor a court like other gods, meaning that he has to live in the dwelling of his father El and
838:
1334:
Ayali-Darshan, Noga. "The Other
Version of the Story of the Storm-god’s Combat with the Sea in the Light of Egyptian, Ugaritic, and Hurro-Hittite Texts". In:
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The closing hymn of the Baal Cycle, on the sixth and final tablet, has been related by Ayali-Darshan to the genre of
Sumerian and Akkadian disputation poems.
93:
617:. His kingship is limited, attained by difficult single combat and with the help of other gods, and his overcoming of his enemies is not permanent.
663:
666:, El's abode, demanding the surrender of Baʿal and his henchmen. However, Baʿal, upon hearing this on the mount of Lel attacks the envoys, though
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argues against this, saying it instead represents "a special catastrophe of drought and infertility when the rain does not come in its season".
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A description of the palace of Baʿal follows. It begins with a description of a banquet thrown in honour of Baʿal on Mount Zephon (modern-day
1400:
408:. A critical edition of the Baal Cycle was published by Virolleaud in 1938. Recently, a fragment of the Baal Cycle has been discovered in
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1283:
33:
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1226:"The Other Version of the Story of the Storm-god's Combat with the Sea in the Light of Egyptian, Ugaritic, and Hurro-Hittite Texts"
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hears of this, s/he takes a torch down, the purpose of which is not known due to the damaged text, but s/he is confronted by
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grain goddess to appease the storm god, finally followed by the grain goddess attempting to seduce the storm god.
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The
Ugaritic Baal Cycle: Volume I. Introduction with Text, Translation and Commentary of KTU 1.1-1.2 · Volume 1
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Though Baal attains kingship, he is not to be compared to the exalted status gods of other narratives like
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Some have contended that the contest between Baʿal and Yam is a prototype for the vision recorded in the
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The final part of the Baʿal cycle is concerned with Baʿal's battle against Mot, a personification of
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the queen-god and mother of the pantheon. These characters have the highest rank in the Baal Cycle.
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1.1–1.6. Tablets one (KTU 1.1) and two (KTU 1.2) are about the cosmic battle between the storm-god
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The death of Baʿal and the reign of Mot has been regarded as a seasonal myth, marking Baʿal as a
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1243:"The Closing Hymn of the Ugaritic Baal Cycle (KTU 1.6 VI 42–54): A Mesopotamian Background?"
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8:
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1349:, Supplements to Vetus Testamentum, Vol. 114, vol. II, Leiden: E.J. Brill,
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Mot, having recovered from being ground up and scattered, challenges Baʿal Hadad
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unless this situation is resolved they will wreak destruction. El gives them
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The storm and sea gods battle each other, and the storm god is victorious.
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wants to rule over the other gods and be the most powerful of all
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Several messenger gods serving specific higher-ranking deities:
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Anat brutally kills Mot, grinds him up and scatters his ashes
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and far ahead of the current coastline. The stories include
1201:"Echoes of the Baal Cycle in a Safaito-Hismaic Inscription"
957:"The Cycle of Ba'al - Tablet 4 (National Museum Of Aleppo)"
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The beginning of the story of the battle between Baʿal and
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King of the gods and ruler of the world seeks to subjugate
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Ancient Near
Eastern Texts Relating to the Old Testament
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Full text translation of CAT 1.3 and CAT 1.4 (p. 69-86)
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The Conflict Between El and Baʿal in Canaanite Religion
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Daniel: With an Introduction to Apocalyptic Literature
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1047:
499:
The main characters of the Baal Cycle are as follows:
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432:
The Baʿal Cycle series of stories are summarized as:
1035:
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The Baal Cycle consists of six tablets, itemized as
392:), situated on the Mediterranean coast of northern
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1344:
782:The sea god seeks kingship over the other gods.
746:whose death and rebirth is responsible for the
396:, a few kilometers north of the modern city of
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638:, the craftsman of the gods being summoned to
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750:'s summer drought and autumn rains. However,
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1267:, Grand Rapids: Wm. B. Eerdmans Publishing,
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836:Ginsberg's 1969 translation in the volume
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1340:https://doi.org/10.1163/15692124-12341268
1336:Journal of Ancient Near Eastern Religions
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1230:Journal of Ancient Near Eastern Religions
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16:Levantine mythological cycle of stories
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791:A palace is erected for the storm god.
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442:Baʿal Hadad opposes Yam and slays him
1401:Archaeological discoveries in Ugarit
349:The text identifies Baal as the god
479:Baʿal Hadad returns to Mount Zephon
376:. It was discovered on a series of
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1345:Smith, M. S.; et al. (2009),
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38:Cuneiform tablet of the Baal Cycle
14:
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1205:Journal of Near Eastern Religions
887:The Ugaritic Baal Cycle: Volume 2
875:The Ugaritic Baal Cycle: Volume 1
316:
1396:Ugaritic language and literature
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581:Two messengers of Athirat named
485:Baʿal Hadad refuses; Mot submits
92:
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882:Tablets 3 and 4 (KTU 1.3–1.4):
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527:, sister and major ally to Baal
1291:. T&T Clark International.
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634:is lost, but we first hear of
575:Two messengers of Baal called
572:and additional unnamed figures
445:Baʿal Hadad, with the help of
1:
926:
885:Mark Smith and Wayne Pitard,
853:Coogan's 1978 translation in
601:; the three daughters of Baal
361:. The stories are written in
346:, the god of the underworld.
307:(c. 1500–1300 BCE) about the
1241:Ayali-Darshan, Noga (2020).
1224:Ayali-Darshan, Noga (2015).
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802:
7:
1285:Canaanite Myths and Legends
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855:Stories from ancient Canaan
788:The storm god is enthroned.
682:Tablets 3–4: Palace of Baal
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568:Servants of Yam, including
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10:
1442:
1338:15, 1 (2015): 20–51. doi:
380:found in the 1920s in the
1217:10.1163/15692124-12341267
1199:Al-Jallad, Ahmad (2015).
713:Tablets 5–6: Baal and Mot
626:Tablets 1–2: Baal and Yam
76:Six tablets (KTU 1.1–1.6)
72:
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31:
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21:
764:ancient Israel and Judah
460:Baʿal Hadad commissions
402:The Myth of Baʿal Aliyan
1347:The Ugaritic Baal Cycle
1296:Oldenburg, Ulf (1969),
1282:Gibson, J.C.L. (1978).
488:Baʿal Hadad rules again
1391:Epic poems in Ugaritic
464:to build him a palace.
429:
365:, a Northwest Semitic
831:Complete translations
473:Mot kills Baʿal Hadad
457:to allow him a palace
426:Baal with Thunderbolt
423:
227:Baal with Thunderbolt
1416:Phoenician mythology
1307:Smith, Mark (1994).
1302:, Leiden: E.J. Brill
1247:Die Welt des Orients
972:, p. xxii–xxiv.
909:Mythology portal
861:Partial translations
319:"Owner", "Lord"), a
1386:Levantine mythology
369:, and written in a
1148:Ayali-Darshan 2020
1136:Ayali-Darshan 2015
758:Historical context
533:, god of the stars
430:
410:pre-Islamic Arabia
406:The Death of Baʿal
52:Canaanite religion
1356:978-90-04-15348-6
1320:978-90-04-27579-9
866:Tablets 1 and 2 (
355:Northwest Semitic
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222:Hurrian songs
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826:Translations
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453:, persuades
431:
405:
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378:clay tablets
348:
329:
297:
295:
246:
179:Niqmaddu III
143:Ammittamru I
125:Royal Palace
120:Ras Ibn Hani
1253:(1): 79–96.
1236:(1): 20–51.
1105:Gibson 1978
1093:Gibson 1978
1078:Gibson 1978
1066:Gibson 1978
1054:Gibson 1978
1042:Gibson 1978
1030:Gibson 1978
1018:Gibson 1978
1006:Gibson 1978
994:Gibson 1978
809:7th chapter
611:Enuma Elish
428:from Ugarit
148:Niqmaddu II
44:Information
1380:Categories
1184:Smith 1994
1119:, p.
982:Smith 1994
970:Smith 1994
927:References
870:1.1–1.2):
688:Jebel Aqra
424:Statue of
390:Ras Shamra
298:Baal Cycle
247:Baal Cycle
22:Baal Cycle
1313:. Brill.
932:Citations
846:Available
803:Reception
768:Babylonia
752:Oldenburg
609:from the
371:cuneiform
325:fertility
321:storm god
309:Canaanite
1261:(1984),
1211:: 5–19.
896:See also
813:Biblical
776:Anatolia
621:Synopsis
416:Overview
388:(modern
367:language
363:Ugaritic
357:form of
302:Ugaritic
217:Pantheon
207:Language
202:Alphabet
184:Ammurapi
73:Chapters
60:Ugaritic
57:Language
49:Religion
1426:Asherah
811:of the
695:Athirat
672:Athtart
648:Shapash
560:Shapshu
555:Caphtor
551:Memphis
541:Athirat
451:Athirat
398:Latakia
212:Grammar
193:Culture
172:Ibiranu
160:Niqmepa
155:Arhalba
1353:
1317:
1271:
1172:Dan. 7
774:, and
748:Levant
644:Athtar
615:Yahweh
607:Marduk
597:, and
595:Tallay
591:Pidray
547:Kothar
531:Athtar
386:Ugarit
353:, the
300:is an
101:Places
86:Ugarit
65:Period
1289:(PDF)
1121:37–38
719:Death
599:Arsay
570:Lotan
394:Syria
374:abjad
351:Hadad
313:Baʿal
237:Texts
134:Kings
110:Salhi
1421:Anat
1411:Baal
1351:ISBN
1315:ISBN
1269:ISBN
670:and
668:Anat
553:and
525:Anat
504:Baal
449:and
447:Anat
404:and
382:Tell
359:Adad
336:Baal
317:lit.
311:god
305:text
296:The
1213:doi
868:KTU
664:Lel
632:Yam
613:or
519:Mot
513:Yam
469:Mot
437:Yam
384:of
344:Mot
340:Yam
332:KTU
327:.
1382::
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315:(
285:e
278:t
271:v
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