Kitabı oku: «Rambles and Recollections of an Indian Official», sayfa 33

The west face of the quadrangle, in which the tower stands, formed the church, which consisted of eleven large arched alcoves, the centre and largest of which contained the pulpit. In size and beauty they seem to have corresponded with the Mīnār, but they are now all in ruins.⁸⁷⁹ In the front of the centre of these alcoves stands the metal pillar of the old Hindoo sovereign of Delhi, Prithī Rāj, across whose temple all the great mosque, of which this tower forms a part, was thrown in triumph. The ruins of these temples he scattered all round the place, and consist of colonnades of stone pillars and pedestals, richly enough carved with human figures, in attitudes rudely and obscenely conceived. The small pillar is of bronze, or a metal which resembles bronze, and is softer than brass, and of the same form precisely as that of the stone pillar at Eran, on the Bīnā river in Mālwā, upon which stands the figure of Krishna, with the glory around his head.⁸⁸⁰

It is said that this metal pillar was put down through the earth, so as to rest upon the very head of the snake that supports the world; and that the sovereign who made it, and fixed it upon so firm a basis, was told by his spiritual advisers that his dynasty should last as long as the pillar remained where it was. Anxious to see that the pillar was really where the priests supposed it to be, that his posterity might be quite sure of their position, Prithī Rāj had it taken up, and he found the blood and some of the flesh of the snake's head adhering to the bottom. By this means the charm was broken, and the priests told him that he had destroyed all the hopes of his house by his want of faith in their assurances. I have never met a Hindoo that doubted either that the pillar was really upon this snake's head, or that the king lost his crown by his want of faith in the assurance of his priests. They all believe that the pillar is still stuck into the head of the great snake, and that no human efforts of the present day could remove it. On my way back to my tents, I asked the old Hindoo officer of my guard, who had gone with me to see the metal pillar, what he thought of the story of the pillar?

'What the people relate about the "kīlī" (pillar) having been stuck into the head of the snake that supports the world, sir, is nothing more than a simple historical fact known to everybody. Is it not so, my brothers?' turning to the Hindoo sipāhīs and followers around us, who all declared that no fact could ever be better established.

'When the Rājā,' continued the old soldier, 'had got the pillar fast into the head of the snake, he was told by his chief priest that his dynasty must now reign over Hindustan for ever. "But," said the Rājā, "as all seems to depend upon the pillar being on the head of the snake, we had better see that it is so with our own eyes." He ordered it to be taken up; the clergy tried to dissuade him, but all in vain. Up it was taken—the flesh and blood of the snake were found upon it—the pillar was replaced; but a voice was heard saying: "Thy want of faith hath destroyed thee—thy reign must soon end, and with it that of thy race."'

I asked the old soldier from whence the voice came.

He said this was a point that had not, he believed, been quite settled. Some thought it was from the serpent himself below the earth, others that it came from the high priest or some of his clergy. 'Wherever it came from,' said the old man, 'there is no doubt that God decreed the Rājā's fall for his want of faith; and fall he did soon after.' All our followers concurred in this opinion, and the old man seemed quite delighted to think that he had had an opportunity of delivering his sentiments upon so great a question before so respectable an audience.

The Emperor Shams-ud-dīn Īltutmish is said to have designed this great Muhammadan church at the suggestion of Khwāja Kutb-ud-dīn, a Muhammadan saint from Ūsh in Persia, who was his religious guide and apostle, and died some sixteen years before him.⁸⁸¹ His tomb is among the ruins of this old city. Pilgrims visit it from all parts of India, and go away persuaded that they shall have all they have asked, provided they have given or promised liberally in a pure spirit of faith in his influence with the Deity. The tomb of the saint is covered with gold brocade, and protected by an awning—those of the Emperors around it he naked and exposed. Emperors and princes lie all around him; and their tombs are entirely disregarded by the hundreds that daily prostrate themselves before his, and have been doing so for the last six hundred years.⁸⁸² Among the rest I saw here the tomb of Mu'azzam, alias Bahādur Shāh, the son and successor of Aurangzēb, and that of the blind old Emperor Shāh Alam, from whom the Honourable Company got their Dīwanī grant.⁸⁸³ The grass grows upon the slab that covers the remains of Mu'azzam, the most learned, most pious, and most amiable, l believe, of the crowned descendants of the great Akbar. These kings and princes all try to get a place as near as they can to the remains of such old saints, believing that the ground is more holy than any other, and that they may give them a lift on the day of resurrection. The heir apparent to the throne of Delhi visited the tomb the same day that I did. He was between sixty and seventy years of age.⁸⁸⁴

I asked some of the attendants of the tomb, on my way back, what he had come to pray for; and was told that no one knew, but every one supposed it was for the death of the Emperor, his father, who was only fifteen years older, and was busily engaged in promoting an intrigue at the instigation of one of his wives, to oust him, and get one of her sons, Mirza Salīm, acknowledged as his successor by the British Government. It was the Hindoo festival of the Basant,⁸⁸⁵ and all the avenues to the tomb of this old saint were crowded when I visited it. Why the Muhammadans crowded to the tomb on a Hindoo holiday I could not ascertain.

The Emperor Īltutmish, who died A.D. 1235, is buried close behind one end of the arched alcove, in a beautiful tomb without its cupola. He built the tomb himself, and left orders that there should be no 'parda' (screen) between him and heaven; and no dome was thrown over the building in consequence. Other great men have done the same, and their tombs look as if their domes had fallen in; they think the way should be left clear for a start on the day of resurrection.⁸⁸⁶ The church is stated to have been added to it by the Emperor Balban, and the Mīnār finished.⁸⁸⁷ About the end of the seventeenth century, it was so shaken by an earthquake that the two upper stories fell down. Our Government, when the country came into our possession, undertook to repair these two stories, and entrusted the work to Captain Smith, who built up one of stone, and the other of wood, and completed the repairs in three years. The one was struck by lightning eight or nine years after, and came down. If it was anything like the one that is left, the lightning did well to remove it.⁸⁸⁸

About five years ago, while the Emperor was on a visit to the tomb of Kutb-ud-dīn, a madman got into his private apartments. The servants were ordered to turn him out. On passing the Mīnār he ran in, ascended to the top, stood a few minutes on the verge, laughing at those who were running after him, and made a spring that enabled him to reach the bottom, without touching the sides. An eye-witness told me that he kept his erect position till about half-way down, when he turned over, and continued to turn till he got to the bottom, when his fall made a report like a gun. He was of course dashed to pieces. About five months ago another fell over by accident, and was dashed to pieces against the sides. A new road has been here cut through the tomb of the Emperor Alā- ud-dīn, who murdered his father-in-law-the first Muhammadan conqueror of Southern India, and his remains have been scattered to the winds.⁸⁸⁹

A very pretty marble tomb, to the west of the alcoves, covers the remains of Imām Mashhadī, the religious guide of the Emperor Akbar; and a magnificent tomb of freestone covers those of his four foster-brothers. This was long occupied as a dwelling-house by the late Mr. Blake, of the Bengal Civil Service, who was lately barbarously murdered at Jaipur. To make room for his dining-tables he removed the marble slab, which covered the remains of the dead, from the centre of the building, against the urgent remonstrance of the people, and threw it carelessly on one side against the wall, where it now lies. The people appealed in vain, it is said, to Mr. Fraser, the Governor-General's representative, who was soon after assassinated; and a good many attribute the death of both to this outrage upon the remains of the dead foster-brother of Akbar. Those of Alā-ud-dīn were, no doubt, older and less sensitive. Tombs equally magnificent cover the remains of the other three foster- brothers of Akbar, but I did not enter them.⁸⁹⁰

CHAPTER 68

New Delhi, or Shāhjahānābād

On the 22nd of January, 1836, we went on twelve miles to the new city of Delhi, built by the Emperor Shāhjahān, and called after him Shāhjahānābād; and took up our quarters in the palace of the Bēgam Samrū, a fine building, agreeably situated in a garden opening into the great street, with a branch of the great canal running through it, and as quiet as if it had been in a wilderness.⁸⁹¹ We had obtained from the Bēgam permission to occupy this palace during our stay. It was elegantly furnished, the servants were all exceedingly attentive, and we were very happy.

The Kutb Mīnār stands upon the back of the sandstone range of low hills, and the road descends over the north- eastern face of this range for half a mile, and then passes over a level plain all the way to the new city, which lies on the right bank of the river Jumna. The whole plain is literally covered with the remains of splendid Muhammadan mosques and mausoleums. These Muhammadans seem as if they had always in their thoughts the saying of Christ which Akbar has inscribed on the gateway at Fathpur Sīkrī: 'Life is a bridge which you are to pass over, and not to build your dwellings upon.'⁸⁹² The buildings which they have left behind them have almost all a reference to a future state—they laid out their means in a church, in which the Deity might be propitiated; in a tomb where leaned and pious men might chant their Korān over their remains, and youth be instructed in their duties; in a serai, a bridge, a canal built gratuitously for the public good, that those who enjoyed these advantages from generation to generation might pray for the repose of their souls. How could it be otherwise where the land was the property of Government, where capital was never concentrated or safe, when the only aristocracy was that of office, while the Emperor was the sole recognized heir of all his public officers?

The only thing that he could not inherit were his tombs, his temples, his bridges, his canals, his caravanserais. I was acquainted with the history of most of the great men whose tombs and temples I visited along the road; but I asked in vain for a sight of the palaces they occupied in their day of pride and power. They all had, no doubt, good houses agreeably situated, like that of the Bēgam Samrū, in the midst of well-watered gardens and shrubberies, delightful in their season; but they cared less about them—they knew that the Emperor was heir to every member of the great body to which they belonged, the aristocracy of office; and might transfer all their wealth to his treasury, and all their palaces to their successors, the moment the breath should be out of their bodies.⁸⁹³ If their sons got office, it would neither be in the same grades nor in the same places as those of their fathers.

How different it is in Europe, where our aristocracy is formed upon a different basis; no one knows where to find the tombs in which the remains of great men who have passed away repose; or the churches and colleges they have founded; or the serāis, the bridges, the canals they formed gratuitously for the public good; but everybody knows where to find their 'proud palaces'; life is not to them 'a bridge over which they are to pass, and not build their dwellings upon'. The eldest sons enjoy all the patrimonial estates, and employ them as best they may to get their younger brothers into situations in the church, the army, the navy, and other public establishments, in which they may be honourably and liberally provided for out of the public purse.

About half-way between the great tower and the new city, on the left-hand side of the road, stands the tomb of Mansūr Alī Khān, the great-grandfather of the present King of Oudh. Of all the tombs to be seen in this immense extent of splendid ruins, this is perhaps the only one raised over a subject, the family of whose inmates are now in a condition even to keep it in repair. It is a very beautiful mausoleum, built after the model of the Tāj at Agra; with this difference, that the external wall around the quadrangle of the Tāj is here, as it were, thrown back, and closed in upon the tomb. The beautiful gateway at the entrance of the gardens of the Tāj forms each of the four sides of the tomb of Mansūr Alī Khān, with all its chaste beauty of design, proportion, and ornament.⁸⁹⁴ The quadrangle in which this mausoleum stands is about three hundred and fifty yards square, surrounded by a stone wall, with handsome gateways, and filled in the same manner as that of the Tāj at Agra, with cisterns and fruit-trees. Three kinds of stones are used—white marble, red sandstone, and the fine white and flesh- coloured sandstone of Rupbās. The dome is of white marble, and exactly of the same form as that of the Tāj; but it stands on a neck or base of sandstone with twelve sides, and the marble is of a quality very inferior to that of the Tāj. It is of coarse dolomite, and has become a good deal discoloured by time, so as to give it the appearance, which Bishop Heber noticed, of potted meat. The neck is not quite so long as that of the Tāj, and is better covered by the marble cupolas that stand above each face of the building. The four noble minarets are, however, wanting. The apartments are all in number and form exactly like those of the Tāj, but they are somewhat less in size. In the centre of the first floor lies the beautiful marble slab that bears the date of this small pillar of a tottering state, A.H. 1167;⁸⁹⁵ and in a vault underneath repose his remains by the side of those of one of his grand-daughters. The graves that cover these remains are of plain earth strewed with fresh flowers, and covered with plain cloth. About two miles from this tomb to the east stands that of the father of Akbar, Humāyūn, a large and magnificent building. As I rode towards this building to see the slab that covers the head of poor Dārā Shikoh, I frequently cast a lingering look behind to view, as often as I could, this very pretty imitation of the most beautiful of all the tombs of the earth.⁸⁹⁶

On my way I turned in to see the tomb of the celebrated saint, Nizām-ud-dīn Auliā, the defeater of the Transoxianian army under Tarmah Shīrīn in 1303, to which pilgrimages are still made from all parts of India.⁸⁹⁷ It is a small building, surmounted by a white marble dome, and kept very clean and neat.⁸⁹⁸ By its side is that of the poet Khusrū, his contemporary and friend, who moved about where he pleased through the palace of the Emperor Tughlak Shāh the First, five hundred years ago, and sang extempore to his lyre while the greatest and the fairest watched his lips to catch the expressions as they came warm from his soul. His popular songs are still the most popular; and he is one of the favoured few who live through ages in the every-day thoughts and feelings of many millions, while the crowned heads that patronized them in their brief day of pomp and power are forgotten, or remembered merely as they happened to be connected with them. His tomb has also a dome, and the grave is covered with rich brocade,⁸⁹⁹ and attended with as much reverence and devotion as that of the great saint himself, while those of the emperors, kings, and princes that have been crowded around them are entirely disregarded. A number of people are employed to read the Korān over the grave of the old saint (scil. Nizām-ud-dīn), who died A.H. 725 [A.D. 1324-5], and are paid by contributions from the present Emperor, and the members of his family, who occasionally come in their hour of need to entreat his intercession with the Deity in their favour, and by the humble pilgrims who flock from all parts for the same purpose. A great many boys are here educated by those readers of their sacred volume. All my attendants bowed their heads to the dust before the shrine of the saint, but they seemed especially indifferent to those of the royal family, which are all open to the sky. Respect shown or neglect towards them could bring neither good nor evil, while any slight to the tomb of the crusty old saint might be of serious consequence.

In an enclosure formed by marble screens beautifully carved is the tomb of the favourite son of the present Emperor,⁹⁰⁰ Mirzā Jahāngīr, whom I knew intimately at Allahabad in 1816,⁹⁰¹ when he was killing himself as fast as he could with Hoffman's cherry brandy. 'This ', he would say to me, 'is really the only liquor that you Englishmen have worth drinking, and its only fault is that it makes one drunk too soon.' To prolong his pleasure, he used to limit himself to one large glass every hour, till he got dead drunk. Two or three sets of dancing women and musicians used to relieve each other in amusing him during this interval. He died, of course, soon, and the poor old Emperor was persuaded by his mother, the favourite sultana, that he had fallen a victim to sighing and grief at the treatment of the English, who would not permit him to remain at Delhi, where he was continually employed in attempts to assassinate his eldest brother, the heir apparent, and to stir up insurrections among the people. He was not in confinement at Allahabad, but merely prohibited from returning to Delhi. He had a splendid dwelling, a good income, and all the honours due to his rank.⁹⁰²

In another enclosure of the same kind are the Emperor Muhammad Shāh,⁹⁰³—who reigned when Nādir Shāh invaded Delhi—his mother, wife, and daughter; and in another close by is the tomb which interested me most, that of Jahānārā Bēgam, the favourite sister of poor Dārā Shikoh, and daughter of Shāh Jahān.⁹⁰⁴ It stands in the same enclosure, with the brother of the present Emperor on one side, and his daughter on the other. Her remains are covered with a marble slab hollow at the top, and exposed to the sky—the hollow is filled with earth covered with green grass. Upon her tomb is the following inscription, the three first lines of which are said to have been written by herself:-

 
Let no rich canopy cover my grave.
This grass is the best covering for the tombs
of the poor in spirit.
The humble, the transitory Jahānārā,
The disciple of the holy men of Chisht,
The daughter of the Emperor Shāh Jahān.'
 

I went over the magnificent tomb of Humāyūn, which was raised over his remains by the Emperor Akbar. It stands in the centre of a quadrangle of about four hundred yards square, with a cloistered wall all round; but I must not describe any more tombs.⁹⁰⁵ Here, under a marble slab, lies the head of poor Dārā Shikoh, who, but for a little infirmity of temper, had perhaps changed the destinies of India, by changing the character of education among the aristocracy of the countries under his rule, and preventing the birth of the Marāthā powers by leaving untouched the independent kingdoms of the Deccan, upon whose ruins, under his bigoted brother, the former rose. Secular and religions education were always inseparably combined among the Muhammadans, and invited to India from Persia by the public offices, civil and military, which men of education and courtly manners could alone obtain. These offices had long been exclusively filled by such men, who flocked in crowds to India from Khorāsān and Persia. Every man qualified by secular instruction to make his way at court and fill such offices was disposed by his religions instruction to assert the supremacy of his creed, and to exclude the followers of every other from the employments over which he had any control. The aristocracy of office was the ocean to which this stream of Muhammadan education flowed from the west, and spread all over India; and had Dārā subdued his brothers and ascended the throne, he would probably have arrested the flood by closing the public offices against these Persian adventurers, and filling them with Christians and Hindoos. This would have changed the character of the aristocracy and the education of the people.⁹⁰⁶

While looking upon the slab under which his head reposes, I thought of the slight 'accidents by flood and field', the still slighter thought of the brain and feeling of the heart, on which the destinies of nations and of empires often depend—on the discovery of the great diamond in the mines of Golconda—on the accident which gave it into the hands of an ambitions Persian adventurer—on the thought which suggested the advantage of presenting it to Shāh Jahān—on the feeling which made Dārā get off, and Aurangzēb sit on his elephant at the battle of Samūgarh, on which depended the fate of India, and perhaps the advancement of the Christian religion and European literature and science over India.⁹⁰⁷ But for the accident which gave Charles Martel the victory over the Saracens at Tours,⁹⁰⁸ Arabic and Persian had perhaps been the classical languages, and Islamism the religion of Europe; and where we have cathedrals and colleges we might have had mosques and mausoleums; and America and the Cape, the compass and the press, the steam-engine, the telescope, and the Copernican System, might have remained still undiscovered; and but for the accident which turned Hannibal's face from Rome after the battle of Cannae, or that which intercepted his brother Asdrubal's letter, we might now all be speaking the languages of Tyre and Sidon, and roasting our own children in offerings to Siva or Saturn, instead of saving those of the Hindoos. Poor Dārā! but for thy little jealousy of thy father and thy son, thy desire to do all thy work without their aid, and those occasional ebullitions of passion which alienated from thee the most powerful of all the Hindoo princes, whom it was so much thy wish and thy interest to cherish, thy generous heart and enlightened mind had reigned over this vast empire, and made it, perchance, the garden it deserves to be made.

I visited the celebrated mosque known by the name of Jāmi (Jumma) Masjid, a fine building raised by Shāh Jahān, and finished in six years, A.H. 1060, at a cost of ten lākhs of rupees or one hundred thousand pounds. Money compared to man's labour and subsistence is still four times more valuable in India than in England; and a similar building in England would cost at least four hundred thousand pounds. It is, like all the buildings raised by this Emperor, in the best taste and style.⁹⁰⁹ I was attended by three well-dressed and modest Hindoos, and a Muhammadan servant of the Emperor. My attention was so much taken up with the edifice that I did not perceive, till I was about to return, that the doorkeepers had stopped my three Hindoos. I found that they had offered to leave their shoes behind, and submit to anything to be permitted to follow me; but the porters had, they said, strict orders to admit no worshippers of idols; for their master was a man of the book, and had, therefore, got a little of the truth in him, though unhappily not much, since his heart had not been opened to that of the Korān. Nathū could have told him that he also had a book, which he and some fourscore millions more thought as good as his or better; but he was afraid to descant upon the merits of his 'shāstras', and the miracles of Kishan Jī [Krishna], among such fierce, cut-throat-looking people; he looked, however, as if he could have eaten the porter, Korān and all, when I came to their rescue. The only volumes which Muhammadans designate by the name of the book are the Old and New Testaments, and the Korān.

I visited also the palace, which was built by the same Emperor. It stands on the right bank of the Jumna, and occupies a quadrangle surrounded by a high wall built of red sandstone, about one mile in circumference; one side looks down into the clear stream of the Jumna, while the others are surrounded by the streets of the city.⁹¹⁰ The entrance is by a noble gateway to the west;⁹¹¹ and facing this gateway on the inside, a hundred and twenty yards distant, is the Dīwān-ī-Amm, or the common hall of audience. This is a large hall, the roof of which is supported upon four colonnades of pillars of red sandstone, now white-washed, but once covered with stucco work and gilded. On one of these pillars is shown the mark of the dagger of a Hindoo prince of Chitōr, who, in the presence of the Emperor, stabbed to the heart one of the Muhammadan ministers who made use of some disrespectful language towards him. On being asked how he presumed to do this in the presence of his sovereign he answered in the very words almost of Roderic Dhu,

 
I right my wrongs where they are given,
Though it were in the court of Heaven.⁹¹²
 

The throne projects into the hall from the back in front of the large central arch; it is raised ten feet above the floor, and is about ten feet wide, and covered by a marble canopy, all beautifully inlaid with mosaic work exquisitely finished, but now much dilapidated. The room or recess in which the throne stands is open to the front, and about fifteen feet wide and six deep. There is a door at the back by which the Emperor entered from his private apartments, and one on his left, from which his prime minister or chief officer of state approached the throne by a flight of steps leading into the hall. In front of the throne, and raised some three feet above the floor, is a fine large slab of white marble, on which one of the secretaries stood during the hours of audience to hand up to the throne any petitions that were presented, and to receive and convey commands. As the people approached over the intervening one hundred and twenty yards between the gateway and the hall of audience they were made to bow down lower and lower to the figure of the Emperor, as he sat upon his throne, without deigning to show by any motion of limb or muscle that he was really made of flesh and blood, and not cut out of the marble he sat upon.

The marble walls on three sides of this recess are inlaid with precious stones representing some of the most beautiful birds and flowers of India, according to the boundaries of the country when Shāh Jahān built this palace, which included Kābul and Kāshmīr, afterwards severed from it on the invasion of Nadir Shāh.⁹¹³

On the upper part of the back wall is represented, in the same precious stones, and in a graceful attitude, a European in a kind of Spanish costume, playing upon his guitar, and in the character of Orpheus charming the birds and beasts which he first taught the people of India so well to represent in this manner. This I have no doubt was intended by Austin de Bordeaux for himself. The man from Shīrāz, Amānat Khān, who designed all the noble Tughra characters in which the passages from the Korān are inscribed upon different parts of the Tāj at Agra, was permitted to place his own name in the same bold characters on the right-hand side as we enter the tomb of the Emperor and his queen. It is inscribed after the date, thus, A.H. 1048 [A.D. 1638-9], 'The humble fakīr Amānat Khān of Shirāz.' Austin was a still greater favourite than Amānat Khān; and the Emperor Shāh Jahān, no doubt, readily acceded to his wishes to have himself represented in what appeared to him and his courtiers so beautiful a picture.⁹¹⁴

The Dīwān-i-Khās, or hall of private audience, is a much more splendid building than the other from its richer materials, being all built of white marble beautifully ornamented. The roof is supported upon colonnades of marble pillars. The throne stands in the centre of this hall, and is ascended by steps, and covered by a canopy, with four artificial peacocks on the four corners.⁹¹⁵ Here, thought I, as I entered this apartment, sat Aurangzēb when he ordered the assassination of his brothers Dārā and Murād, and the imprisonment and destruction by slow poison of his son Muhammad, who had so often fought bravely by his side in battle. Here also, but a few months before, sat the great Shāh Jahān to receive the insolent commands of this same grandson Muhammad when flushed with victory, and to offer him the throne, merely to disappoint the hopes of the youth's father, Aurangzēb. Here stood in chains the graceful Sulaimān, to receive his sentence of death by slow poison with his poor young brother Sipihr Shikoh, who had shared all his father's toils and dangers, and witnessed his brutal murder.⁹¹⁶ Here sat Muhammad Shāh, bandying compliments with his ferocious conqueror, Nādir Shāh, who had destroyed his armies, plundered his treasury, stripped his throne, and ordered the murder of a hundred thousand of the helpless inhabitants of his capital, men, women, and children, in a general massacre. The bodies of these people lay in the streets tainting the air, while the two sovereigns sat here sipping their coffee, and swearing to the most deliberate lies in the name of their God, Prophet, and Korān;—all are now dust; that of the oppressor undistinguishable from that of the oppressed.⁹¹⁷

Within this apartment and over the side arches at one end is inscribed in black letters the celebrated couplet, 'If there be a paradise on the face of the earth, it is this—it is this—it is this.⁹¹⁸ Anything more unlike paradise than this place now is can hardly be conceived. Here are crowded together twelve hundred kings and queens (for all the descendants of the Emperors assume the title of Salātīn, the plural of Sultan) literally eating each other up.⁹¹⁹