batch.motif.sufi-omar-khayyam-sufistic-quatrains-gutenberg-l9663-l9900
---
record_id: batch.motif.sufi-omar-khayyam-sufistic-quatrains-gutenberg-l9663-l9900
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
passage_locator:
label: E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR
KHAYYAM; lines 9663-9900
start: '9663'
end: '9900'
translation: The Sufistic Quatrains of Omar Khayyam
notes: Generated from OpenAI Batch run motif-extraction-2026-04-28-high-priority;
human review required.
canonical_text:
quote: ''
summary: A sequence of quatrains reflects on death, bodily dust becoming bricks
or vessels, the ruin of royal power, the lack of lasting trace after life, wine
and cups as recurring objects, divine mercy and human sin, fate, moral counsel,
and mystical union expressed through loss in God and the drop returning to the
sea.
language: English
quote_policy: summarized
literal_observations:
- id: obs:1
text: The dead are imagined resting in a tomb, marked by bricks, and later their
dust is molded into bricks for another person's tomb.
category: sequence
evidence_refs:
- ev:1
- id: obs:2
text: A palace once associated with kings and homage is shown as a ruin with a ringdove
perched on its arches.
category: setting
evidence_refs:
- ev:2
- id: obs:3
text: The ringdove's repeated cry is glossed in the note as meaning, 'Where are
they?'
category: speech
evidence_refs:
- ev:2
- id: obs:4
text: The passage asks what gain comes from human coming and going, and where any
trace remains after righteous men are burned to dust.
category: speech
evidence_refs:
- ev:3
- id: obs:5
text: The speaker addresses God as creator and preserver, and contrasts the speaker's
sins with divine mercy.
category: speech
evidence_refs:
- ev:4
- id: obs:6
text: Several quatrains question sin, mercy, and whether evil can or should be answered
with evil.
category: speech
evidence_refs:
- ev:4
- id: obs:7
text: The speaker says the body, soul, spirit, and being come from God and that
the speaker is lost in God.
category: speech
evidence_refs:
- ev:5
- id: obs:8
text: Human life is compared to a ball driven by fate's bat, while God is described
as knowing what drives the person.
category: object
evidence_refs:
- ev:6
- id: obs:9
text: God is described as giving sight to ants and strength to small flies.
category: attribute
evidence_refs:
- ev:7
- id: obs:10
text: The passage advises avoiding avarice and ambition, and uses fire, running
water, dust, and wind as comparisons for conduct.
category: speech
evidence_refs:
- ev:8
- id: obs:11
text: The skull and bodily dust are imagined becoming cups, jugs, or pitchers.
category: sequence
evidence_refs:
- ev:9
- id: obs:12
text: The heavens are compared to an inverted cup, and a bottle is pictured bending
over a cup.
category: object
evidence_refs:
- ev:10
- id: obs:13
text: The speaker says he sweeps the tavern threshold with his hair and would sell
both worlds cheaply while drunk.
category: action
evidence_refs:
- ev:11
- id: obs:14
text: A drop laments separation from the sea; the sea answers that it is all, and
the quatrain says Truth is all.
category: speech
evidence_refs:
- ev:12
- id: obs:15
text: Wine, cups, goblets, lips, river bank, grassy glade, and moon-like forms recur
in scenes of address to a beloved or companion.
category: object
evidence_refs:
- ev:13
- id: obs:16
text: Kalendars are associated in the note with bibulous Sufis, and their raptures
are set in a cosmic range from moon to fish.
category: attribute
evidence_refs:
- ev:14
figures:
- id: fig:1
name_or_label: collective mortal humans
description: The 'we' who come and go, die, rest in tombs, and become dust.
role_refs:
- role:1
evidence_refs:
- ev:1
- ev:3
- ev:9
- id: fig:2
name_or_label: kings
description: Former rulers associated with a palace where homage was done.
role_refs:
- role:2
evidence_refs:
- ev:2
- id: fig:3
name_or_label: ringdove
description: A bird perched on the arches of the ruined palace, crying 'Coo.'
role_refs:
- role:3
evidence_refs:
- ev:2
- id: fig:4
name_or_label: speaker / Khayyam
description: The poetic speaker who addresses God, love, fate, wine, and companions;
one quatrain names Khayyam.
role_refs:
- role:1
- role:9
evidence_refs:
- ev:4
- ev:5
- ev:11
- ev:13
- id: fig:5
name_or_label: God / Thou / He
description: The divine addressee described as creator, preserver, merciful power,
giver of life, and knower of fate.
role_refs:
- role:4
evidence_refs:
- ev:4
- ev:5
- ev:6
- ev:7
- id: fig:6
name_or_label: beloved / Love / sweetheart
description: A beloved figure addressed in relation to lips, wine-cups, and shared
drinking.
role_refs:
- role:5
evidence_refs:
- ev:13
- id: fig:7
name_or_label: Kalendars
description: Figures whose raptures are praised; the note identifies them as bibulous
Sufis.
role_refs:
- role:6
evidence_refs:
- ev:14
- id: fig:8
name_or_label: drop
description: A drop that weeps over separation from the sea.
role_refs:
- role:7
evidence_refs:
- ev:12
- id: fig:9
name_or_label: sea
description: The sea that smiles and says, 'I am all.'
role_refs:
- role:8
evidence_refs:
- ev:12
- id: fig:10
name_or_label: righteous men
description: Righteous men said to have burned to dust, leaving no visible smoke
or trace.
role_refs:
- role:1
evidence_refs:
- ev:3
roles:
- id: role:1
label: mortal subject
assigned_to:
- fig:1
- fig:4
- fig:10
basis: These figures are described in relation to death, dust, sin, limited breath,
or loss of trace.
evidence_refs:
- ev:1
- ev:3
- ev:4
- ev:9
- id: role:2
label: vanished ruler
assigned_to:
- fig:2
basis: Kings formerly received homage in the palace now shown as a ruin.
evidence_refs:
- ev:2
- id: role:3
label: lamenting witness
assigned_to:
- fig:3
basis: The ringdove perches on the palace ruins and its cry is glossed as asking
where the former occupants are.
evidence_refs:
- ev:2
- id: role:4
label: divine creator and knower
assigned_to:
- fig:5
basis: God is credited with creation, preservation, giving life and strength, mercy,
and knowledge of what drives human fate.
evidence_refs:
- ev:4
- ev:5
- ev:6
- ev:7
- id: role:5
label: beloved addressee
assigned_to:
- fig:6
basis: The passage addresses 'Love' and a sweetheart in connection with lips, cup,
and wine.
evidence_refs:
- ev:13
- id: role:6
label: ecstatic drinker
assigned_to:
- fig:7
basis: The note calls Kalendars bibulous Sufis, and the quatrain speaks of their
raptures.
evidence_refs:
- ev:14
- id: role:7
label: separated part
assigned_to:
- fig:8
basis: The drop weeps for its severance from the sea.
evidence_refs:
- ev:12
- id: role:8
label: encompassing whole
assigned_to:
- fig:9
basis: The sea answers that it is all, in a quatrain that states Truth is all.
evidence_refs:
- ev:12
- id: role:9
label: tavern renouncer of worldly value
assigned_to:
- fig:4
basis: The speaker sweeps the tavern threshold and would sell both worlds for a
small coin when drunk.
evidence_refs:
- ev:11
symbols:
- id: sym:1
label: tomb bricks
literal_form: bricks marking a tomb and later made from human dust
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:1
- id: sym:2
label: ruined palace
literal_form: a palace with arches where kings once received homage
associated_figures:
- fig:2
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:3
label: ringdove cry
literal_form: repeated 'Coo' glossed as 'Where are they?'
associated_figures:
- fig:3
taxonomy_refs: []
evidence_refs:
- ev:2
- id: sym:4
label: wine vessel
literal_form: cup, goblet, jug, pitcher, and skull-cup imagery
associated_figures:
- fig:1
- fig:4
- fig:6
taxonomy_refs: []
evidence_refs:
- ev:9
- ev:10
- ev:13
- id: sym:5
label: wine
literal_form: wine described as ruby gem, drink, and substance placed before the
speaker
associated_figures:
- fig:4
- fig:6
- fig:7
taxonomy_refs: []
evidence_refs:
- ev:13
- ev:14
- ev:15
- id: sym:6
label: fire
literal_form: fire used as a comparison for sharpness in moral counsel
associated_figures:
- fig:4
taxonomy_refs:
- fire
evidence_refs:
- ev:8
- id: sym:7
label: running water
literal_form: running water used as a comparison for swiftness
associated_figures:
- fig:4
taxonomy_refs:
- water
evidence_refs:
- ev:8
- id: sym:8
label: dust and wind
literal_form: earth's dust as the sport of every wind; human dust after death
associated_figures:
- fig:1
- fig:4
- fig:10
taxonomy_refs: []
evidence_refs:
- ev:1
- ev:3
- ev:8
- ev:9
- id: sym:9
label: drop and sea
literal_form: a weeping drop and an all-encompassing sea
associated_figures:
- fig:8
- fig:9
taxonomy_refs:
- water
evidence_refs:
- ev:12
- id: sym:10
label: fate's game equipment
literal_form: a ball and fate's bat
associated_figures:
- fig:1
- fig:4
- fig:5
taxonomy_refs: []
evidence_refs:
- ev:6
- id: sym:11
label: inverted heavenly cup
literal_form: heavens resembling an inverted cup
associated_figures:
- fig:1
taxonomy_refs: []
evidence_refs:
- ev:10
- id: sym:12
label: moon and fish cosmic span
literal_form: from moon on high down to fish below
associated_figures:
- fig:7
taxonomy_refs: []
evidence_refs:
- ev:14
scenes:
- id: scene:1
label: Dead body becomes tomb material
summary: After death, a tomb is marked with bricks, and the dead person's dust is
later imagined as bricks for another tomb.
figure_refs:
- fig:1
symbol_refs:
- sym:1
- sym:8
evidence_refs:
- ev:1
- id: scene:2
label: Bird on the ruined palace
summary: A royal palace is shown after its rulers have vanished; a ringdove on its
arches voices a question about their absence.
figure_refs:
- fig:2
- fig:3
symbol_refs:
- sym:2
- sym:3
evidence_refs:
- ev:2
- id: scene:3
label: Questioning human trace
summary: The quatrain asks what gain remains from human life and where the trace
of even righteous people can be found after death.
figure_refs:
- fig:1
- fig:10
symbol_refs:
- sym:8
evidence_refs:
- ev:3
- id: scene:4
label: Human sin before divine mercy
summary: The speaker addresses God as creator and preserver and raises questions
about sin, mercy, and retribution.
figure_refs:
- fig:4
- fig:5
symbol_refs: []
evidence_refs:
- ev:4
- id: scene:5
label: Union with God
summary: The speaker states that body, soul, spirit, and being come from God and
that the speaker is lost in God.
figure_refs:
- fig:4
- fig:5
symbol_refs: []
evidence_refs:
- ev:5
- id: scene:6
label: Fate's ball game
summary: Human life is likened to a ball struck about by fate's bat, with God knowing
what drives the person.
figure_refs:
- fig:1
- fig:4
- fig:5
symbol_refs:
- sym:10
evidence_refs:
- ev:6
- id: scene:7
label: Elemental moral counsel
summary: The passage counsels freedom from avarice and ambition using fire, water,
dust, and wind as contrasting images.
figure_refs:
- fig:4
symbol_refs:
- sym:6
- sym:7
- sym:8
evidence_refs:
- ev:8
- id: scene:8
label: Skull and dust become drinking vessels
summary: Human remains are imagined as a skull-cup or as dust made into a jug, pitcher,
or cup.
figure_refs:
- fig:1
- fig:4
symbol_refs:
- sym:4
- sym:8
evidence_refs:
- ev:9
- id: scene:9
label: Cosmos as cup and bottle
summary: The heavens are compared to an inverted cup, and the bottle is imagined
bending over the cup.
figure_refs:
- fig:1
symbol_refs:
- sym:4
- sym:11
evidence_refs:
- ev:10
- id: scene:10
label: Tavern renunciation of two worlds
summary: The speaker performs humble service at the tavern threshold and declares
indifference to the value of both worlds while drunk.
figure_refs:
- fig:4
symbol_refs:
- sym:4
- sym:5
evidence_refs:
- ev:11
- id: scene:11
label: Drop and sea dialogue
summary: A drop mourns separation from the sea, while the sea identifies itself
as all; the quatrain states that Truth is all and plurality only appears so.
figure_refs:
- fig:8
- fig:9
symbol_refs:
- sym:9
evidence_refs:
- ev:12
- id: scene:12
label: Beloved, cup, and landscape
summary: The speaker addresses Love and a sweetheart in scenes involving lips, cup,
goblet, river bank, grassy glade, and wine.
figure_refs:
- fig:4
- fig:6
symbol_refs:
- sym:4
- sym:5
evidence_refs:
- ev:13
- id: scene:13
label: Kalendars' cosmic rapture
summary: The passage praises Kalendars' raptures and places them across a cosmic
span from moon to fish.
figure_refs:
- fig:7
symbol_refs:
- sym:5
- sym:12
evidence_refs:
- ev:14
candidate_motifs:
- id: motif:1
label: Human dust remade as tomb or drinking vessel
taxonomy_refs:
- death_rebirth
basis: Multiple quatrains picture human remains becoming bricks, skull-cups, jugs,
pitchers, or cups after death.
evidence_refs:
- ev:1
- ev:9
confidence: medium
cautions: The passage describes material transformation after death, not literal
resurrection or return to life; the taxonomy reference is approximate.
- id: motif:2
label: Ruined royal power and the question 'Where are they?'
taxonomy_refs:
- wisdom
basis: A once-honored palace is empty except for a ringdove whose glossed cry asks
where the former kings are.
evidence_refs:
- ev:2
confidence: high
cautions: The 'ubi sunt' pattern is supported by the note's gloss, but no broader
historical explanation is given in the passage.
- id: motif:3
label: No lasting trace after life
taxonomy_refs:
- wisdom
basis: The passage asks what gain or trace remains from human coming and going,
even for righteous men burned to dust.
evidence_refs:
- ev:3
confidence: high
cautions: This is a reflective wisdom motif rather than a narrative episode.
- id: motif:4
label: Human sin weighed against divine mercy
taxonomy_refs:
- divine_judgment
basis: The speaker contrasts sins with God's mercy and asks whether evil should
be requited with evil; another quatrain warns not to presume mercy for undone
good and done evil.
evidence_refs:
- ev:4
confidence: high
cautions: The passage includes both hopeful and warning tones; it does not present
a single systematic doctrine of judgment.
- id: motif:5
label: Mystical union and annihilation in the divine
taxonomy_refs:
- annihilation_union
basis: The speaker says 'I am Thine, since I am lost in Thee,' and the drop-sea
quatrain says Truth is all and apparent plurality circles from one point.
evidence_refs:
- ev:5
- ev:12
confidence: high
cautions: The extraction follows explicit wording of loss in God and all-encompassing
Truth; doctrinal elaboration beyond the passage is not inferred.
- id: motif:6
label: Human life as a game moved by fate
taxonomy_refs:
- wisdom
basis: Man is compared to a ball moved by fate's resistless bat, while God knows
what drives the person.
evidence_refs:
- ev:6
confidence: high
cautions: The passage personifies fate through game imagery but does not make fate
an independent figure.
- id: motif:7
label: Tavern and wine as renunciation of worldly valuation
taxonomy_refs:
- mystical_quest
basis: The speaker values wine and the tavern above worldly good and ill, even saying
both worlds could be sold cheaply when drunk.
evidence_refs:
- ev:11
- ev:13
- ev:15
confidence: medium
cautions: The passage contains Sufi editorial notes, but individual wine images
may also be read literally; mystical interpretation should be reviewed.
- id: motif:8
label: Elemental instruction for conduct
taxonomy_refs:
- wisdom
basis: The passage advises being sharp as fire and swift as running water rather
than dust blown by wind.
evidence_refs:
- ev:8
confidence: high
cautions: This is a compact moral simile rather than an extended mythic narrative.
- id: motif:9
label: Cosmos figured as drinking vessel
taxonomy_refs:
- wisdom
basis: The heavens are said to resemble an inverted cup, and other quatrains repeatedly
make cups central to reflection on mortality and desire.
evidence_refs:
- ev:10
- ev:13
confidence: medium
cautions: The passage supports the image, but not a developed cosmological myth
of a cup.
comparison_claims:
- id: claim:1
claim: The passage note explicitly compares the quatrain on lack of remembrance
or trace after death to Ecclesiastes' statement that the wise and the fool are
not remembered differently.
claim_level: same_function
target: Ecclesiastes wisdom reflection on remembrance of wise and fool
evidence_refs:
- ev:3
counter_evidence_refs: []
confidence: medium
limitations: The claim rests on the editor's note in the supplied passage; no wider
textual comparison is provided here.
- id: claim:2
claim: The passage note explicitly points readers from the drop-and-sea unity quatrain
to Gulshan i Raz, suggesting a nearby Persian Sufi comparison for the unity/plurality
image.
claim_level: same_motif
target: Gulshan i Raz, line 710, as cited in the note
evidence_refs:
- ev:12
counter_evidence_refs: []
confidence: medium
limitations: The target line is not quoted in the supplied passage, so the exact
degree of similarity cannot be verified from this passage alone.
- id: claim:3
claim: The passage note compares the image of bodily dust made into a jug, pitcher,
or cup to a literary image of Caesar's clay stopping a hole, indicating a shared
function of humbling post-mortem material transformation.
claim_level: same_function
target: 'Quoted note: ''Imperial Cæsar, dead, and turned to clay...'''
evidence_refs:
- ev:9
counter_evidence_refs: []
confidence: low
limitations: The comparison is editorial and literary rather than a nearby Sufi
or Persian corpus comparison; it supports functional similarity only.
evidence:
- id: ev:1
type: summary
locator: lines 9663-9900, quatrain 391
quote_or_summary: The dead rest in a tomb, are marked by a pair of bricks, and later
their dust is molded into bricks for another person's tomb.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:2
type: quote
locator: lines 9663-9900, quatrain 392 and note
quote_or_summary: A palace where kings bowed receives a ringdove on its arches;
the note says 'Coo (Ku) means “Where are they?”'
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; short quotation from supplied passage.
- id: ev:3
type: summary
locator: lines 9663-9900, quatrain 393 and note
quote_or_summary: The quatrain asks where the gain, warp, and smoke or trace of
human life are; the note compares Ecclesiastes on no remembrance of wise more
than fool.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:4
type: summary
locator: lines 9663-9900, quatrains 395, 398, 406
quote_or_summary: The speaker says God created and kept him, asks whether sins or
mercy are greater, asks that evil not be requited with evil, and another quatrain
warns against presuming mercy for deeds left undone or done.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:5
type: quote
locator: lines 9663-9900, quatrain 400
quote_or_summary: 'The speaker says body, soul, spirit, and being are of God, ending:
''I am Thine, since I am lost in Thee!'''
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; short quotation from supplied passage.
- id: ev:6
type: summary
locator: lines 9663-9900, quatrain 401
quote_or_summary: Man is compared to a ball moving hither and thither as fate's
bat directs, while God knows what drives him.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:7
type: summary
locator: lines 9663-9900, quatrain 402
quote_or_summary: God is addressed as the one giving sight to ants and strength
to feeble flies, and almighty power is ascribed to God.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:8
type: quote
locator: lines 9663-9900, quatrain 403
quote_or_summary: The counsel says not to be enslaved by avarice or ambition, but
to be 'sharp as fire' and 'as running water swift,' not dust blown by wind.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; short quotation from supplied passage.
- id: ev:9
type: summary
locator: lines 9663-9900, quatrains 407, 413 and note
quote_or_summary: The passage says a skull may become a cup and that Khayyam's dust
may soon be made into a jug, pitcher, or cup; the note quotes a similar image
of Caesar turned to clay.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:10
type: summary
locator: lines 9663-9900, quatrain 408
quote_or_summary: The heavens resemble an inverted cup, and the bottle stoops over
the cup as if kissing it, giving blood to sup.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:11
type: summary
locator: lines 9663-9900, quatrain 409
quote_or_summary: The speaker sweeps the tavern threshold with his hair, cares nothing
for both worlds' good and ill, and would sell the two worlds cheaply when drunk.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:12
type: quote
locator: lines 9663-9900, quatrain 410 and note
quote_or_summary: A drop weeps for severance from the sea; the sea says, 'I am all';
the quatrain adds, 'The Truth is all,' and the note says compare Gulshan i Raz,
line 710.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; short quotation from supplied passage.
- id: ev:13
type: summary
locator: lines 9663-9900, quatrains 394, 396, 412
quote_or_summary: The passage addresses a sweetheart or Love through images of lips,
cup, goblet, river bank, grassy glade, sugary lips, and wine.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:14
type: summary
locator: lines 9663-9900, quatrain 404 and note
quote_or_summary: The quatrain praises Kalendars' raptures; the note calls Kalendars
bibulous Sufis and explains the fish as that on which the earth was said to rest.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
- id: ev:15
type: summary
locator: lines 9663-9900, quatrains 397, 399
quote_or_summary: The passage says to set wine before the speaker amid uncertainty
about where one goes after death, and describes wine as a ruby gem or delight
while questioning who is truly a Musulman.
source_text_path: texts/public-domain/sufi/project-gutenberg/sufistic-quatrains-omar-khayyam.md
rights_note: Public domain; summarized from supplied passage.
confidence:
extraction: high
motif_candidates: medium
comparison_claims: medium
notes: Literal extraction is strong for recurring images of dust, cups, wine, divine
mercy, fate, and drop-sea unity. Motif taxonomy mappings are sometimes approximate
because many quatrains are aphoristic rather than narrative myths. Comparison
claims are limited to explicit editorial notes in the supplied passage.
reviewer_status:
status: needs_review
reviewer: ''
reviewed_at: ''
notes: Machine-generated draft from OpenAI Batch; not human-reviewed.
extracted_by: openai_batch:gpt-5.5
extracted_at: '2026-04-28'
notes: |-
Used only the supplied passage and metadata. No external taxonomy IDs beyond the provided motif-family and symbol labels were added.
batch_run_id=motif-extraction-2026-04-28-high-priority
custom_id=motif_extract:sufi-omar-khayyam-sufistic-quatrains-gutenberg__l9663-l9900
passage_sha256=77c6e0a1b9ffb1441882f65f183d6bf906b91c4707cdde1fa0483d62d296c320