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[pp. 725-740]


(1411-1469 A.D.)

Abū-l-Maḥāsin Jamāl ad-Dīn Yūsūf b. at-Taghrībirdī b. aẓ-Ẓāhirī. Son of a Greek slave, he was the greatest Egyptian historian after Maqrīzī, and died as governor of Aleppo and Damascus.

EI (s.v. - Abu-l-Mahasin); GAL 2, 41

Ar-Nujūm az-ẓāhira fī mulūk Miṣr wa-l-Qāhira (A history of Egypt in an annalistic form)

Ed.: (partly) F.G. Juynboll-B.F. Matthe, 2 vols., Leiden 1852-1861; W. Popper, Publ. in Sem. Philol. 2.3.5 7.13.-15., Berkeley-Leiden, 7 vols., 1909-1929; Dar al- Kutub al-misriyya, 12 vols., Cairo 1932 (repr. 1963).

T.: Cairo A:0

[The Building of the Mosque of 'Amrū b. al-'Āṣ in Miṣr <ref> Abū-l-Mahāsin's account of the baqṭ (Cairo I, p. 24), is the same as aṭ-Ṭabarī's (q.v.).</ref>]

In the year 89 H. [709 A.D.], the aforementioned 'Abd al-'Azīz ordered that the roof of the mosque (jāmiʿ) [p. 726] be raised, for it was too low. Then Qurra b. Sharīk al-'Abbasī b. Qays 'Aylān pulled it down in the beginning of the year 92 H. [710 A.D.], by order of [the Caliph] al-Walīd b. 'Abd al-Malik b. Marwān, while Qurra was emir of Egypt on his behalf. He began re-building it in the month of Sha'bān of the same year [May 711 A.D.]. The architect in charge of the building was Yaḥyā b. Ḥanẓala, a mawlā of the Banū 'Āmir b. Lu'ā. In the meantime, the Moslems met for their Friday prayer in Qaysariyyat al-'Asal, until the rebuilding was completed in the month of Ramaḍān of the year 93 H. [May-June 712 A.D.]. The new pulpit (minbar) was erected in the year 94 H. [713-714 A.D.], while the old minbar of the mosque - which had been built by 'Amrū - was removed. Probably, 'Amrū had set up that minbar after the death of 'Umar b. al-Khaṭṭāb, for the latter had forbidden him to do so.

The new minbar was called after 'Abd al-'Azīz b. Marwān. Some say that the old minbar was transferred to the mosque from one of the churches of Miṣr; others say that it was a present from Zakarīyā b. Marqī<ref>Thus, in Abū-Mahāsin; Maqrizi (Khitat, Wiet ed. II, II, p. 248) has "Barqanī"; Qalqashandī "Marqiyā", Ibn Duqmāq (q.v.) "Ibn Marqunī". The editor of "al-Maktaba" (p. 377, n. 1) suggests that "Zakariyā b. Barkī" (645-655 A.D.) is the reading most likely to be the correct one.</ref>, king of Nubia, to 'Abdalla b. Sa'd b. Abī Sarḥ and that [on that occasion king Zakarīyā] also sent a carpenter called Buqṭur to mount it. This minbar remained in the mosque until the aforesaid Qurra had it replaced by a new one. (Cairo I, pp. 69 - 70).

['Anbasa b. Ishāq Wālī of Egypt<ref>Abū-l-Mahāsin's account of al-Qummī's campaign is specially valuable for details not to be found in earlier writers.</ref>]

... In the time of the aforesaid 'Anbasa, the natives of the remotest Upper Egypt had broken their allegiance [p. 727] in regards to the territory of Egypt; in addition, they refused to pay the tribute which consisted of five-hundred slaves, male and female, besides a number of bujāwiyya dromedaries (bakht)<ref>The editor of "Al-Maktaba" (p. 377, n. 3) suggests that "nujub" (dromedaries) should be read instead of bakht, which is in the original. The word "bukht" however, was known as indicating a variety of high quality camels from the Beja country (cf. Al-Ya'qubi).</ref>, two giraffes, two elephants and other items to be given every year.

In the year 240 Η. [854-855 A.D.], they openly declared their rebellion and stopped bringing the usual tribute. They also hindered all those who worked in the emerald mine - agents, workers and miners - and exterminated them all. Their rebellion grew to such an extent that they began raiding the fields of Upper Egypt, plundering the villages as far as Esna (Isnā). Edfu (Utfū) and their environs. The natives of Upper Egypt ran away in panic and fled from their homes. The agent in charge of the tribute (āmil al-kharāj) wrote to 'Anbasa informing him about what the Buja had done. As 'Anbasa could not conceal the news from the ears of the Caliph al-Mutawakkil 'alā Allah Ja'far, he wrote to him about all this.

[The Caliph], after he received the news, blamed the wālī of those regions, then sought advice from people who had experience of the routes of that country. He was told that the Buja were nomads, breeders of camels and cattle; that their country was extremely difficult to reach because it was far from any inhabited country. Between the Buja country and the Islamic countries there was wilderness and deserts, where thirst is the worst danger; the country was mountainous and rocky; he who undertakes to go there must walk for at least two months from Egypt [p. 728] taking with him large supplies of water, food and fodder, for, if he runs short of anything, he will be lost - he and his army - and the Buja will then capture them without fighting. In addition, those nomads are a people (ṭāifa), who, whenever an invader coming from the Islamic countries enters their territory, immediately seek help from their neighbours on the Nubian frontier. Likewise, the Nūba seek help from the kings of the ḥubūsh, for all those kingdoms are connected with each other by the Nile river up to the country of the Zanj, and thence to Jabal al-Qumr, where are the sources of the Nile to be found and the last inhabited regions of the terrestrial globe (kurrat al-arḍ).<ref>There follows a quotation from Ibn Faḍlalla al-'Umarī (q.v.) on the Zanj described as a most inaccessible people.</ref> ... When al-Mutawakkil was properly informed by the experts about the real situation, he dropped his plan of a punitive expedition to that country. A certain Muḥammad 'Abdalla al-Qummī, who had for many years been one of the leaders in charge of the safety of the pilgrimage (khifārat al-ḥajj), happened to hear about this plan. He went to al-Fatḥ b. Khāqān, the vizier of al-Mutawakkil and told him that if al-Mutawakkil would instruct his agents in Egypt to supply him with the necessary equipment, he would be prepared to cross to the Buja country and thence to the land of the Nūba to subdue all those peoples. Al-Fatḥ proposed this plan to al-Mutawakkil, who gave orders that al-Qummī be furnished with all he required for the expedition. He passed the instructions to 'Anbasa b. Isḥāq, who was at that time the agent of Egypt, with an order to supply al-Qummī with horses, footmen, camels, weapons and money as required and to give him absolute power over the remotest Upper Egypt so [p. 729] that he could have a free hand in that region. Muḥammad left [Baghdad] and arrived in Egypt. On his arrival there, 'Anbasa gave him all that he required and gave him full authority over such provinces (wilāyāt) of Upper Egypt as Qifṭ, al-Quṣayr, Esna, Armant, Aswan. Muḥammad b. 'Abdalla al-Qummī took the leadership of the expedition. After he had completed the recruitment of footmen and had received the necessary money, he took with him as much provisions and equipment as he could carry and sent from Suez (as-suwīs) the remainder in seven barges laden with all sorts of provisions: flour, dates, oil, wheat, barley etc. The guides showed the boatmen a place on the Red Sea coast, near 'Aydhab, where all the barges should meet and land at the same time.

Muḥammad left Qos and boldly entered that inhospitably desert. He had an army of seven thousand soldiers, without counting the auxiliaries. He marched until he reached the emerald mines and advanced into the country of the natives [as far as] near the town of Dunqula. As the rumour of his coining spread far and wide reaching the remotest countries of the Blacks (bilād as-sūdān), their king, whose name was 'Alī Bābā, rose to fight the advancing army of al-Qummī. 'Alī Bābā's army consisted of groups (ṭawā'if) belonging to many different nations (umam lā tuhsā), as we have mentioned above, all naked, the majority of them armed with spears (ḥirāb) and Javelins (mazārīq), and mounted on tawny Nubian bukht dromedaries (al-bukht an-nūbiyya aṣ-ṣuhub), which are extremely ill-natured and easily frightened. When they drew near the Moslem army and noticed the kind of camels, horses, soldiers and weapons they were to face, they realized that they could not stand the fight. They decided to procrastinate and make the enemy run short of provisions and exhaust their horses so that they could eventually do what they had planned. They went on dodging, [p. 730] playing like foxes; whenever Muḥammad tried to bring them to battle, they vanished from his sight withdrawing from place to place until the provisions of the Moslems ran out as a result of the prolonged delay. But they did not notice the arrival of the boats on the coast and that consequently the hearts of the Moslem troops were strengthened. Only later did the sūdān realize that fresh provisions had arrived from the coast and decided to give battle.

Their [the sūdān's] army, which consisted of heterogeneous peoples (umam lā tuhsā), moved forward. Muhammad looked at the sūdān advancing against him. He gave orders that all the bells of the camels be tied to the necks of his horses, then ordered that, at the time of the battle, his men take the [camels carrying the] drums all around [the battlefield] and blow the trumpets (abwāq). He issued detailed instructions to his troops and deployed them into a right wing and a left wing, with strict orders that not one of his men should move forward at this own wish. The sūdān advanced, while Muḥammad kept motionless; they drew so near that their javelins could have hit the heart of the horses. Then, al-Qummī gave the signal to his men to display their full force and attack the sūdān in a perfect, united charge. The big drums (naqqārāt) rolled all around, the kettledrums (tubūl) were beaten, the sound of the bells filled the air with so confusing a noise that the sūdān felt as if the sky had collapsed overhead. The camels of the sudan turned back in utter confusion and panic; most camelmen were thrown off their camels; the Moslem troops charged the sūdān, slaughtering every one on their way until their hands were at last exhausted of killing, and the ground was covered with dead bodies. Then the night fell.

[p. 731] 'Alī Bābā escaped from the hands of the Moslems because he was in the company of some members of his family and servants who took all to flight on camels. When the battle was over and the sūdān realized that no chance was left to them in that country, except to ask for safe-conduct, 'Alī Bābā, their king, sent a message to Muḥammad b. 'Abdalla al-Qummī asking for safe-conduct for himself and to be restored to the previous state of allegiance (ma kān 'alay-hi min aṭ-ṭā'a) [and promising] to bring the tribute of all the years in arrear which were altogether four years. Muḥammad gave him safe-conduct and 'Alī Bābā came and prostrated himself before him. Muḥammad offered robes to 'Alī Bābā, to his son and to some prominent chiefs who were in his company. Muḥammad laid down the condition that ('Alī Bābā) should go with him to the Caliph al-Mutawakkil 'alā Allah and prostrate himself before him. 'Ali Baba accepted and appointed his son, Li'ās Bābā, to rule in his place until such time as he would return from the court of the Caliph.

Muḥammad ‘Abdalla al-Qummī, accompanied by his army, and 'Alī Bābā, returned to Egypt where he was welcomed by 'Anbasa who went as far as the extreme border of Upper Egypt to meet him. It is even said that 'Anbasa accompanied him walking behind him at some distance. Muḥammad remained a short time in Egypt, then proceeded to 'Irāq taking with him ’Alī Bābā to introduce him to the Caliph al-Mutawakkil.

The chamberlain ordered 'Alī Bābā to kiss the ground, but he refused. Al-Mutawakkil wished to kill him and conveyed to him, by means of a drogman : 'I have been told that you are carrying an idol made of black stone to which you bow down twice a day in worship. How do you refuse to kiss the ground before me, after my servants have defeated you and spared your life?' When he heard these [p. 732] words, 'Alī Bābā kissed the ground three times. Al-Mutawakkil forgave him and generously gave him robes and ordered him to return to his country. All this took place during the governorship of 'Anbasa in Egypt. (Cairo IX, pp. 295 - 299).

[The Qaṭāʾiʿ of Ibn Ṭūlūn]

When Aḥmad Ibn Ṭūlūn took over the emirate of Egypt, his army settled [around the emir's residence] as was customary under the emirs his predecessors. Later on [869 A.D.], he decided to build a castle (qaṣr) for himself and then he built the qaṭāʾiʿ... The qataʾiʿ are the same as what is meant today by the aṭbāq of the Sultan's own mamalīk. Each qataʾiʿ belonged to a group and was called after it, so that there was the qaṭīʿa of the sūdān, the qaṭīʿa of the rūm, the qaṭīʿa of the farrāshīn (whose assignement was similar to that of the jamdāriyya troops today) ...

... Ibn Ṭūlūn built the castle for himself and the qataʾiʿ [for his soldiers] because his white (mamālīk) and black (abīd) troops were so numerous that the emir's residence was too narrow. He went on the slope of the mountain and decided that the cemeteries of the Jews and Christians be ploughed through for he had planned to build his castle and the square (mīdān) there, then he ordered his men and his grooms to choose for themselves the place for their homes around the castle and the square. That is how the qataʾiʿ' were built and named after their occupants.

Al-Quḍā'ī said: — The Nūba had a separate qaṭīʿa named after them, the Rūm, too, had their own named after them, each special group of grooms (ghilmān) had its own qaṭīʿa'. The qataʾiʿ were finely built quarters: between them there were roads (sikak) and lanes (aziqqaʾ), [p. 733] beautiful mosques (masājid), mills and baths, bakeries and shops and wide streets (shawāriʿ). (Cairo III, pp.14 - 16).

The various Corps (aṣnāf) and detachments (ṭawā'if) of the army paraded and the sūdān marched behind them all. These were one thousand men, all wearing iron breast-plates skilfully wrought, and black tunics (aqbiya) and black turbans: they looked like a black sea rolling over the face of the earth, because of their black complexion and their black dress; their shining breast-plates, their dazzling swords and their helmets which they wore on their heads fastened with black turbans, made altogether a pleasant sight. Behind them, Khumarawaih advanced riding a horse apart from the cortege half the distance of a bow shot, while his attendants walked at his side. A Nubian groom marched at his side carrying in his hand a baton (mitrad) with which he beckoned to the people to approach. (Cairo III, p. 59).

. . . He [a young men of the sūdān] was flogged to death... The day after he was buried; the sūdān informed his father that al-Kaftī [the man who had ordered the flogging] commented: - 'The beef (laḥm al-baqar) does not ripen quickly.' They also reported to him that the flogging went on until after he had died. The sūdān became furious against him [al-Kafti] and rushed to attack his residence. No sooner had the rumour of the attack spread than he fled so that they could not seize him. The mob, however, plundered his house while he was away. When al-Kaftī came back and realized that all his wealth had been carried away and his wife had been violated, he felt so broken-hearted that he died a few days afterwards. (Cairo III, pp. 99 - l00).

[p. 734] . . . Then [after the defeat of a Tulunid troop by an Iraqi expeditionary force, 892 A.D.] the cavalry turned towards the qataʾiʿ of the sūdān of Ṭūlūn and captured all those they could find and drove them before Muḥammad b. Sulaymān. He was sitting on horseback at his place and gave orders that they be all slaughtered, there, before his eyes, like sheep. (Cairo III, p. 137).

After that [the conquest of Egypt by the emir 'Isā an-Nawshari] an order signed by the Caliph [al-Muktafī, 901-907 A.D.] was brought from Baghdad. The Caliph authorized the emir 'Isā an-Nawsharī to remain as governor of all the districts of Egypt, north and south, from Alexandria to Nubia, and over al-Ḥijāz. (Cairo III, p. 153).

[The Governorship of 'Alī b. al-Ikhshīd]

He is 'Alī b. al-Ikhshīd Muḥammad b. Tughj b. Juff, the emir Abū-l-Ḥasan al-Farghānī, the Turk. He became wālī of Egypt after the death of his brother Anūjūr b. al-Ikhshīd Muḥammad, on Saturday 20 Dhū-l-Qa'da 349 H. [11 January 961 A.D.]. It was Kāfūr al-Ikhshīd, his eunuch servant, who established him in power, with the support of the friends of his [’Alī's] father and the army. The Caliph al-Muṭī'lillā recognized him. Kāfūr al-Ikhshīd was, however, the actual Regent (qā'im bi-tadbīr mamlakati-hi) of the kingdom, as he had been in the time of his late brother Anūjūr. The Caliph gave him ['Ali] authority over all the territories formerly ruled by his father and his brother, i.e. Egypt, the kingdom in Syria, the territories of Mecca and Medina. Kāfūr made available to this 'Alī the same amount he had given to his late brother - 400,000 dinars every year. The power of Kāfūr grew immensely after the death of Anūjūr and the appointment of this 'Alī in his place.

[p. 735] The aforementioned ’Alī - of whom we are speaking - was born on 26 Safar 306 H. [7 August 918 A.D.]. He reigned until the year 351 H. [962 A.D.], but only nominally, for the real power was in the hands of Kāfūr.

Then Miṣr had to face a great economic crisis (ghulaʾ), soon followed by political troubles over all the Egyptian countryside and Alexandria: the Maghāriba troops, who supported the Fatimid Caliphs, advanced from the Maghrib and the prices of goods increased steadily. At the same time, the Qarmatians marched on Syria, in the year 352 H. [963 A.D.]. He had some encounters with them, but the Egyptians could not stop the Qarmatians, as the Egyptians were already pressed by the famine and the advance of the pro-Fatimite Maghāriba. In addition to this, the level of the Nile fell during those years and prices ran higher than ever before; as the rural villages and hamlets were badly affected by the failure of the annual flood, the crisis grew worse and rebellions multiplied.

The king of Nubia marched on Aswan and beyond, down to Akhmim, killing and plundering, taking prisoners and setting fire to villages. (Cairo III, p. 326).

Ṭalā'i' died of an unknown cause (sahr). It was he who had given Qos in fief to Shawār and then repented and wished to dismiss him, while he was on his way to Qos. When Shawār arrived at his place, Ṭalā'i' requested him to pay a tribute of four-hundred dinars monthly. Shawār exclaimed: 'Qos now wants to have a wālī and I am the man. By God! I shall never go back to Cairo. If he dismisses me, I shall go to Nubia!' (Cairo V, p. 315).

In this year [569 H./1173 A.D.] Saladin arrested some citizens who were supporters of the ʾubaydiyya dynasty. They were: the chief propagandist (dā'ī ad-du'āt), 'Umāra al-Yamanī and others. Saladin had been [p. 736] informed that they had held secret meetings to plot and had allied themselves with the sūdān and that they had written a message to the Franks. (Cairo VI, p. 70).

In this year [572 H./1176 A.D.], the rise of the leader (muqaddam) of the sūdān in Upper Egypt took place. He marched from Upper Egypt to Miṣr with 100,000 blacks (aswad), eager to restore the Egyptian Fatimite dynasty. Against him marched al-Malik al-'Ādil, the brother of Saladin, Abū-l-Hayjā al-Hakārī and ’Izz ad-dīn Mawsik with the troops they had In Cairo. They encountered the sūdān and there ensued a fierce battle in which the aforesaid chief of the sūdān fell with his men. Shaykh Shams ad-dīn Yūsūf wrote in "Mir'āt az-Zamān" that they killed eighty-thousand sūdān, after which they returned to Miṣr. (Cairo VI, p. 78).

In this year [656 H./1258 A.D.] died ... the famous holy man (al-'ārif) Abū-l-Ḥasan 'Alī b. 'Abdalla b. 'Abd al-Jabbār ash-Shādhillī, the blind man, in the desert of 'Aydhāb, in the month of Dhū-l-Qa'da (November). (Cairo VII, p. 67).

Al-Malik az-Ẓāhir [Baybars I.] went to Damascus on 19th Shawwāl [664 H. - 24 July 1266 A.D.]. While he was at Safad, there arrived a messenger from the Lord of Zion (Ṣihyawn), with a precious gift and a letter in which he apologized for his delay in coming. Al-Malik aẓ-Ẓāhir accepted both the gift and the apology. Then arrived the messengers of the Lord of Sīs, they, too, bringing a gift; but [Baybars] rejected the gift and would not listen to the reading of the letter. Then the horses of the mail of the governor of Qos arrived from Upper Egypt: the mail brought the news that the governor had taken the island of Sawākin and that its Lord had taken to flight. The governor of Qos sent his letter to [p. 737] profess his allegiance to al-Malik aẓ-Ẓāhir and to ask permission to remain in possession of Sawākin, and his request was granted. (Cairo VII, pp. 139 - 140).

Allah conquered through his [Baybars'] hand the country of the Nūba. In that country there are, beyond Aswan, the island of Philae and, further on, the bilād al-'ula. which is one of the districts of Marīs, the island of Mikhā'īl and the cataracts, which are all inhabited countries. He conquered those lands, and gave them to the cousin (ibn 'amm) of the king from whom he had taken them away; then he divided Nubia (an-nūba) into two halves and imposed on him [i.e. the new king] a tribute of slaves, male and females, camels, cattle and a poll-tax of one dinar for each adult per year.

The frontiers of the kingdom of al-Malik aẓ-Ẓāhir extended from Nubia to Euphrates. (Cairo VII, pp. 188 - 190).

In the year 698 H. [1298 A.D.], the Sultan al-Malik an-Nāṣir Muḥammad ordered the closing down of all the churches in Fusṭaṭ (Miṣr) and Cairo (al-Qāhira): the churches were sealed with straps of cloth nailed across the doors. On the morning of the 22nd day of the blessed Rajab of the year 700 H. [2 April 1301 A.D.], the Jews went about wearing yellow turbans and the Christians blue turbans. If any of them was seen going around riding a mount, one of his feet was tightly wrapped with rags. The [Christian] employees were dismissed from the Sultan’s offices as well as from the offices of the emirs. A great number of Christians embraced Islam; one of them was the Secretary of Finance (amīn al-mulk mustawfī as-suḥba) and others. Then the Sultan ordered that the edict be promulgated in all his countries from Dunqula to the Euphrates. (Cairo VIII, p. 134).

Al-Malik an-Nāṣir abolished ... the taxes (huqūq) levied on the sūdān and the inspection of the boats of [p. 738] the Nūba. On every slave, male or female, a fixed amount used to be levied at the moment they were transferred to the inns (khānāt): this was, indeed, an abominable habit from which God freed the Moslems through the initiative of al-Malik an-Nāṣir. (Cairo IX, p. 48).

In this year [710 H./1310 A.D.], arrived at the court of al-Malik an-Nāṣir the ambassadors (rusul) of the Lord of al-Yaman, the ambassadors of Istanbul and those of al-Askarī [Lascaris], the ambassadors of the King of Sīs, those of al-Qān Bū Sa'īd [Persia], the ambassadors of the Lord of Mardīn, those of Ibn Qurmān and the ambassadors of the king of Nubia, all to profess their loyalty. (Cairo IX, p. 78).

He [an-Nāṣir b. Qalāwūn] sent to 'Aydhāb and Nubia the emir Aqboghā to import sheep and had a sheepfold established in the Citadel. (Cairo IX, p. 171).

[p. 739] APPENDIX

Exceptional Nile Floods

The records of some exceptional Nile levels, read at the Cairo Nilometre and recorded by Taghrībirdī, may enlighten the reader on the economic and other consequences on the general situation in Nubia, too.

In Egypt, the flood below the 14 cubit mark [at its maximum level] was generally followed by a year of drought and famine; the 18-cubit mark was considered the optimum maximum level; all floods rising above 18 cubits turned into disastrous floods.

Selected Gauges of Maximum Levels of the Nile Flood (As recorded by Taghrībirdī, An-nujūm aẓ-ẓāhira)

Year (H.) Year (A.D.) Cubits Inches
331 927 19 -
356 952 12 17
410 1005 19 8
473 1077 18 15
474 1078 18 13
481 1085 18 4
489 1093 13 17
500 1103 19 1
506 1109 18 2
507 1110 18 2
509 1112 18 -
512 1115 18 4
513 1116 18 7
514 1117 18 1
516 1119 18 3
517 1120 18 10
518 1121 18 4
519 1122 18 4
520 1123 18 1
522 1124 18 3
523 1125 18 5
529 1132 18 3
532 1135 18 12
533 1136 18 5
537 1140 18 -
539 1142 18 4
540 1143 18 -
542 1145 18 13
543 1146 18 13
546 1148 18 4
552 1154 18 11
553 1154 18 10

[p. 740]

Year (H.) Year (A.D.) Cubits Inches
555 1156 18 10
556 1157 18 17
559 1161 18 10
568 1170 18 18
575 1177 18 5
586 1188 18 4
587 1189 18 14
589 1191 18 8
596 1198 12 21
623 1225 18 1
624 1226 7 1
630 1230 18 6
641 1243 18 8
643 1245 18 14
649 1251 18 18
650 1252 18 17
653 1255 18 -
654 1256 18 3
657 1259 18 1
658 1260 18 11
664 1266 18 12
670 1272 18 11
675 1277 18 11
676 1278 18 8
677 1279 18 5
678 1280 18 1
679 1281 18 23
680 1282 18 4
687 1289 18 4
695 1297 18 1
702 1303 18 1
707 1309 18 1
708 1310 18 10
710 1312 18 3
723 1325 18 6
724 1326 18 19
728 1330 18 9
732 1333 18 11
735 1336 18 21
742 1343 18 9
744 1345 18 17
745 1346 18 17
746 1347 18 5
753 1354 18 16
754 1355 18 16
755 1356 19 5
756 1357 18 21
758 1359 18 6
760 1361 19 3
761 1362 24 -
762 1363 18 10
... ... ... ...
768 1369 19 6
773 1373 18 4
778 1378 19 2
779 1379 18 12
780 1380 19 5
781 1381 19 2
783 1383 19 12
784 1384 20 3
785 1385 19 14
786 1386 19 8
788 1388 20 -
789 1389 18 15
790 1390 19 4
792 1392 19 2
794 1394 19 12
798 1398 19 2
799 1399 19 12