Nosiri Khisrav

Nosiri Khisrav Abumuinuddin (1004, Qabodiyon— 1088, dehai Yumgoni Badakhshoni), shoirn fors-tojik, faylasuf, arbobi din. Dar oilai dehqoni davlatmandi asilzoda ba dunyo omadaast. Padarash bo korhoi davlati shugl mevarzid. Nosiri Xusrav az ayyomi kudaki ba omuzishi ilmhoi zamoni khud, azqabili sarfu nahv, zabonn arabi, ilmi adab, falsafa. tabiiyot, tib, jugrofiya, nujum, fikh va gayra mashgul shudaast. Dar solhoi javoni dar darbor dabiri kardaast.

Bad ba Balkh rafta ba khidmati “hukmrononi gaznavi medaroyad va ba in vasila ba majlishoi darbor, nishastu khezi shohoni gaznavi—Mahmud va pisarash Masud, ki zimistonro dar nohiyai Balkh meguzaronidand, ishtirok mekunad. Az «Safarnoma»-i Nosiri Xisrav barmeoyad, ki u dar 40-solagi khidmati darbori Salchuqiyonro ba jo meovardaast. Vazifai u jamovarii boju khiroj bud. Dar hamin davra ba etibori vazifai mamuriash u az ahvoli toqatfarsoi ahli mehnat — dehqononi kambagalu kosibon, ki dar natijai andozhoi torojgaronai hukumatdoron ba holi taboh aftoda budand, voqif gardid. In ahvol uro khele ba tang ovard va az kori davlati, johu mansab dast kashid. Sababi az korhoi davlati dast kashidani Nosiri Xisrav boz dar on bud, ki u aslan nisbat ba hukumatdorii Salchuqiyon nafrat dosht. Dar sherhoyash borho hukumatdoroni salchuqiro tanqidu mazammat karda, podshohoni somoniro ba onho muqobil meguzosht. Pesh az safar, pesh az tarki khidmati darbor Nosiri Xisrav bo talimoti qarmatiyon shinos gardida, dar on rohi khaqiqatro mejust.

Soli 1046 Nosiri Xisrav bo hamrohii barodar va khidmatgorash safari Makkaro pesh girift. Vale maqsadi asosii u dar in safar haj kardan nabud. Shoir mekhost bo zindagii mardumi kishvarhoi digar, urfu odat, dinu mazhabi onho shinos shavad, ahvolu amoli khalqro bisanjad. Dar tuli haft sol (1046—1052) Afgoniston, (Ozarboyjon, Eron, Suriya, Falastin, Iroqro sayohat namud. Taqrsban 2 sol dar Misr, ki on vaqt qalamravi Fotimiyov bud, umr ba sar burd. Sharoitu sokhti davlatdorii Fotimiyon uro khele khush omada bud.  Zimomdori davlati Fotimiyon, ki muvofiqi rivoyatho nasabash ba Muhammadi paygambar merasid—sarvari ruhonii ismoili, imomi zamon ba shumor meraft. U Nosiri Khisravro pazirufta bo korhoi khud va talimotash shinos kard. Ba Nosiri Xisrav unvoni «HKhujjat» doda, tabligot va ba oini ismoili jalb karda shudani mardumi Khurosonro ba u suporid.

Muvofiqi talimoti ismoiliya mavzehoe, ki in oin pahn gardida bud, «jazira» nom megiriftand. Khuroson niz yake az hamin guna «jazira»-ho bud, ki Nosiri Xisrav ba on sohib shud va az in ru dar osori ismoili u hamchun «sohibjazirai Khuroson» yod meshavad. Ba Balkh bargashta Nosiri Xisrav bevosita ba kori tabligotu tashbiqot, tanqidi zulmu taaddi pardokhta, az pai ba karmatiya jalb namudani mardum shud. U az takiboti Salchuqiyon gurekhta, tamomi gushavu kanori Khuro­son, nohiyahoi nazdi bahri Khazar — Mozandaronu Tabaristonro davp,za­da baromada, joi zindagi va amaliyoti khudro zud-zud digar karda meistod. Nihoyat majbur shud dar Badakhshon pinhon shavad. Hokimi onvaqtai Badakhshon Ali ibni Asad mazha­bi ismoiliyaro pazirufta, bo Nosiri Xisrav dustu rafik shuda bud. Nosiri Xisrav solhoi okhir umri khudro dar dehai Yumgon guzaronid.Asarhoi ba ismoiliya oid va qasidahoi falsafiashro, ki dar sheri forsi-tojiki janri nav budand, dar hamin jo insho kardaast.

N a q l u n a q d i muhimtarin asarhoi Nosiri Xisrav: «Safarnoma» — talifoti mansurest, ki yoddoshthoi adibro az taassuroti safarhoyash ba shahru kishvarhoi mukhtalif dar bar girifta ast.

«Zod-ul-musofirin» («Tushai musofiron»)—doir ba masalahoi falsafa va ilohot bahs mekunad (talifash 1062).

«Vajhi din» aqoidi ismoilii mutafakkirro darbar megirad (talifash 1092).

«Kushoish va rahoish» niz doir ba aqoidi falsafii adib buda, soli talifash malum nest.

«Jome-ul-hikmatayn» — muqoisai oini ismoiliya va falsafai Yunon. Matni asar soli 1953 darTehron va Pa­rij chop shudaast.

«Khon-ul-ikhvon» («Khoni barodaron») niz az talifoti mansuri Nosiri Xisrav meboshad. Gayr az inho yak miqdor talifoti mansurro ba Nosiri Xisrav nisbat dodaand.

Merosi manzumi Nosiri Xisrav asosan az du devon — tojikiyu arabi (arabiash to zamoni mo narasidaast) va masnavihoi «Rushnoinoma» va «Saodatnoma» iborat ast. Devoni tojiki yakjoya bo har du masnavi soli 1929 dar Tehron ba tab rasid. Beshtari de­von az qasidahoi falsafi iborat ast. Masnavihoi u asosan masala­hoi akhloq va falsafaro darbar giriftaand.

Nosiri  Khisrav  hamchun shoir va nasrnavis dar tarikhi adabiyoti fors-tojik maqomi khose dorad. Aqidahoi mutaraqqii ijtimoiyu siyosi, pandu akhloq va goyahoi utopistii Nosiri Xisrav beshtar dar asarhoi manzumash ifoda gardidaand. Tamomi obrazu matolibi ashori Nosiri Xisrav, chun har guna osori badei, az du manba shodob shudaand: inson bo hissiyotu hayajon va nobarobarihoi ruzgorash va tabiat— olami hayvonotu nabotot. Dar markazi sheri Nosari Xisrav insoni haqiqat jue meistad, ki uro nobarobarihoi ijtimoi orom nameguzorand:

Bingar, ki mar onro khaz ast bistar

V-inro, ba masal, zer buryo nest.

V-onro, ki ba okhur dah asbi tozist.

Dar poi barodarash lolko nest.

Masud hame bar harir galtad,

Bar pushti sayd az namad qabo nest.

Shikoyat az nobarobari va beadolatii ijtimoi, makhsusan dar sheri mashhuri Nosiri Xisrav «Muvozira bo khudo» bo ohangi baland sado medihad:

Nemati munim charost daryo-daryo?..

Mehnati muflis charost kishti-kishti?..

Nosiri Khisrav bo nafrat badkirdoroni zo­lim, ayonu ashrof, «ribokhoron» — sudkhuron va sarvari kulli onho — hukmrononi davrro tanqidu mazam­mat menamoyad. Sultonu amironro gurgoni mardumkhor, kargasu ajdaho menomad. Hukmrononi salchuqi dar nazari Nosiri Xisrav kharobkoroni kishvari Khuroson, zolimonand, ki bar sari mardum khorivu zori meovarand.

Baythoi zerinro Nosiri Xisrav dar mazammati sultonhoi salchuqi guftaast:

Zi man mazul shud sultoni shayton,

Nadoram niz sultonro ba sulton.

* * *

Gurgi tu, na mir mar Khurosonro

Sulton nabuvad chunin, tu shaytoni.

Bazan shoir kushidaast bo sukhan dar zamiri in guruhi nomardon hissi insoniro bedor namoyad:

Gar shoh tuy — bibakhshu maston

Chiz az shahriyu rustoi,

Zero zi khalq khostani chiz

Shohi nabuvad, buvad gadoi.

«Hissi nafrati shoir nisbat ba hukmronon dar yake az bobhoi dosto­ni «Saodatnoma», ki «Dar mazammati muluk va umaro» unvon giriftaast, boz ham ravshantar ifoda gardidaast. Nosiri Xisrav shoiri nasihatgar, omuzgori botajribai hayog ast. Abyoti masnavihoi «Saodatnoma» va «Rushnoinoma» pandi sudmande meboshand, ki ba mardum rohi zindagii khushi insoniero nishon medihand. Farq kardani dust az dushman, dar dusti bovafo budan, ehson kardan, nekukhoh va rohatrason budan (Behin ko­re, ki andar zindagonist,— Nakukhohi, ba kas rohatrasonist), tama va khori nakardan az khislathoi akhloqi hamidai insonand, ki Nosiri Xisrav bo ashori ravshani khud targibu tashviq menamoyad. Umuman, pandu akhloq dar dostoni «Rushnoinoma», ki beshtar sirati falsafi dorad, maqomi kalon ishgol kardaast (bobhoi «Dar mazammati dustoni riyoi», «Dar mazammati gammozon», «Dar nakuhishi johu mol  va gayra). Tamomi maqsadu maromi Nosiri Xisrav az pand dodanu akhloq omukhtan, davat baroi insoni komil budan iborat ast:

Zi mardum zodai — bo mardumi bosh!

Chi boshad dev budan? — Odami bosh!

Sukhani Nosiri Xisrav chunon ki khudash meorad, «sehri halol» va «pokizatar z-obi zulol» ast va u sheri khudro «bar dargohi shohu vazir» naburdaast. Shoironi maddohu sherfurush az on jihat hadafi tanqidu mazammati Nosiri Xisrav qaror giriftaand, ki sheri bahoi mulki jovidoni budaro ba zarru sim ivaz menamudand.

Dar bobi «Dar mazammati shuaro»-i «Rushnoinoma» chunin omadaast:

Khirad dar madhi noahlon bikhandad,

Kase bar gardani har durr nabandad.

Charo chize biyoloi ba gidya,

Ki n-arzad mulki du jahon-sh ba hadya.

Turo az kheshtan khud sharm n-oyad,

Ki har joe durugat guft boyad?

Ba po istodanu barkhondani u furu rezad sarosar obat az ru.

Taqozo kardanash dushvor kor ast,

Khiradro begumon a-in kor or ast…

In guna shoiron ba aqidai Nosiri Xisrav yovaguyone meboshand, ki sherashon yak mani nadorad va khudashon khej goh dar radifi sukhansaroyon joy nakhohand girift. Nosiri Xosirav dar muqobili zolimonu badkirdoron mardumi mehnatkash — hunarmandonu dehqononro az har jihat sitoish mekunad. Du bobi «Saodatnoma» — «Dar khaqqi sanatvaron» va «Dar khaqqi kashovarzon») surudahoi sitoishi dar vasfi mehnatu mardoni mehnatand, ki

dar ruzhoi mo ham (pas az 900 sol) ahamiyati khudro nigoh doshtaand:

Chahonro khurrami az dehqon ast,

Az u gah zat, gohe buston ast.

Az in beh bar baniodam chi kor ast,

K-az odam dar jahon in yodgor ast…

Ba kor andar hama mardoni korand,

Araq rezandu quti khalq korand.

Ideali estetikii Nosiri Xisrav—insoni khaqiqatju — dar uslubi ejodii sho­ir naqshi nosutudanie guzoshtaast. Ashori Nosiri Xisrav az hissiyoti garmu ju­shon sarshor buda, sukhani shakhsi ba hayajonomadaero ba yod meorad, ki bo tamomi hasti dar targibi afkoru aqoidi khud mekushad. To dame, ki aqoidu afkori khudro az zamiri khud ba dili digar — khonanda va shunavandaash joy nadihad, u orom namegirad.

In guna surudahoi Nosiri Xisrav nihoyat soddayu ravshan buda, vay in tarzi nigorishro mahz baroi ba fahmu farosati mardum nazdik kardani ejodiyotash pesh giriftaast. Tamomi vasoili badeii shoir—murojiatu da­vat («bingar», «bishnav», «makun», «mashav», «dur bosh», «madeh» va gayra) takror, tamsil, zarbulmasalu maqol, unsurhoi zaboni guftuguy va gayra ba hamin estetikai talqinomez mutobiq shudaand. Nosiri Xisrav ba tarzi bayoni ramzomez moil boshad ham, az kinoyaguy kanorajuy kardaast, dar ashorash manihoi dukhura dida nameshavand; u matlabro kushodavu ravshan bayon mekunad. Baroi purtasir shudani sukhanash az lugz, tamsili kushoda istifoda mebarad. Masalan, tam­sili g bo unvoni «Az most, ki bar most» mashhur ast:

Ruze zi sari sang uqobe ba havo khost,

Az bahri tama bolu pari khesh biyorost.

Bar rostii bol nazar kardu chunin guft:

«Imruz hama rui zamin zeri pari most.

Gar avj bigiram, biparam az nazari shed,

Mebinam agar zarrae andar taki daryost.

Gar bar sari khoshok yake pashsha bichunbad,

Chunbidani on pashsha ayon dar nazari most».

Bisyor mani kardu zi taqdir natarsid,

Bingar, ki az in charkhi jafopesha chi barkhost:

Nogah zi kamingoh yake sakhtkamone

Tire zi qazovu qadar andokht bar u rost.

Bar boli uqob omadi on tiri jigarsuz

V-az abr mar-uro ba sui khok furu kost.

Bar khok biyaftodu bigaltid chu mohi

V-on goh pari khesh kashid az chapu az rost.

Gufto: «Ajab ast in ki zi chub astu zi ohan,

In teziyu tundiyu paridan-sh kujo khost?»

Zi tir nigoh kardu pari khesh bar u did.

Gufto: «Zi ki nolem, ki az most, ki bar most».

Khujjat, tu maniro zi sari khesh badar kun,

Bingar ba uqobe, ki mani kard — chiho khost.

Zarbulmasalu maqolhoe, ki dar ashori Nosiri Xisrav ba mushohida merasand, dar guftuguy mardumi tojik imruz ham roijand. «Az most, ki bar most», «Shunidan kay buvad monandi didan», «Makash besh az gilemi khesh­tan poy» (shakli khalqiash: ba kurpaat nigoh karda poy daroz kun) va gayra. In hol ba du chiz dalolat dorad: yo Nosiri Xisrav in mazmunro az ejodiyoti khalq iqtibos kardaast va yo surudahoyash dar bayni khalq khele shuhrat doshta, sukhanoni hikmatoginash ba hukmi zarbulmasalu maqolhoi khalqi daromadaand: dar har du hol in daleli ba khalq nazdik budani ejodiyoti adib ast.

Nosiri Xisrav az bahrhovu vaznhoi mukhtalifi sheri forsi-tojiki, vasoitu sanathoi gunoguni badei farovon istifoda kardaast. In jihathoi sherashro niz ba hamon estetikai talqinu takidii khud muvofiq sokhtaast.

Az jihati goyavi va obraznoki sheri Nosiri Xisrav ba sheri qadimi eroni nazdiki dorad. Ba nazar merasad, ki ananahoi adabiyoti qadimi eroniro Nosiri Xisrav didavu donista istifoda kar­daast. Az bisyor jihat poetikam ashori Nosiri Xisrav ba poetikai «Gotho»-i Avesto nazdik ast. Nosiri Xisrav inchunin dar sherhoyash Rudakiro beshtar yod mekunad va dar maktabi adabii u tarbiya yoftaast. Jihati jolib- dar ejodiyoti Nosiri Xisrav on ast, ki u bo pandu nasihat, targibu talqini adlu insof va gayra mashgul gardida, ba yake az mavzuhoi mamuli adabiyoti klassikii fors-tojik—mavzui ishqu muhabbat kam murojiat kardaast. Su­khani Nosiri Xisrav bo amaliya makhlut ast; u tanqid, az bayn bardoshtani zulmi zolimon va barqaror kardani adlu adolatro az vazifahoi muqaddas meshumorid. Az du goyai khalqii adabiyo­ti qadimi eroni — goyai shohi odil va goyai barobariyu barodari goyai avvalro intikhob kardaast. U Jamiyat va davlatro be shoh tasavvur karda nametavonad. Shohi odil, az nazari Nosiri Xisrav, hamon hukmronest, ki ba ahli mehnat — khoh ba mehnati jismoni mashgul boshand, khoh ba mehnati fikri — baroi ba dast ovardani rizqu ruzi imkon bidihad. Garchande dar baze sherhoi Nosiri Xisrav goyahoi mazdaki ifoda gardidaand, vale u to ba idroki zarurati az bayn burdani istismor narasidaast.

Baze podshohoni sulolahoi sosoni va somoni baroi Nosiri Xisrav shohoni idealie budand, ki tarzi hukumatdoriashon az nazari u oinai ibrat ast. Shohi odil, ba aqidai Nosiri Xisrav inchunin hukmroni on davrainai Misr — Mustansiri Fotimi bud. Davlati Fotimiyoni Misr davlati feodalie bud, ki chun digar davlathoi feodali dar on niz istismoru khunrezi vujud dosht. Vale Nosiri Xisrav dar on tarzi hukmroni nisbat ba davlati Salchuqiyon bartariero didaast, ki on ba sokhti jamiyati idea­lie, ki Nosiri Xisrav juyo bud, to andozae muvofiqat mekard. Ideologizm davlati Fotimiyon — qarmatiya ba Nosiri Xisrav va digaron haqiqatjuyoni davr baroi omuzishi ilmu hikmati yunoni, monavi va hindi sharoit faroham ovarda bud. Nosiri Xisrav baroi barqaror namudani chunin hokimiyat dar vatani khudash— Khuroson az on sabab talosh dosht, ki be poydor gardidani in guna davlat talimotash, maqsadu maromi peshgiriftaash oid ba kam kardani boju khiroji dehqonon, inkishofi shahru dehot, hunarmandi, savdo va peshra­vii ilm amali namegardid. Nosiri Xisrav dar haqiqat dar zimni mukqoisai du davlati feodali — Fotimiyon va Salchuqiyon—sokhti davlatdorii Fotimiyonro, ki dar ogozi paydoishash baze jihathoi progressivi dosht, dastgiri kardaast. Hamchunin jarayoni qar- matiya, ki unsurhoi onro dar ejodiyoti Rudaki, Firdavsi, Ibni Sino daryoftan mumkin ast, dar ibtido az unsurhoi mutaraqqivu gumanisti kholi nabud.

Qismati Nosiri Xisrav hamchun mutafakkir va juyandai haqiqat fojia anjom bud. Ismoiliya va karmatiya, ki talimoti onhoro Nosiri Xisrav ba poyai haqiqati mutlaq, bardoshtaast, sarmanshai fojiai aslii u gardidand. Peshvoyoni ismoiliya pas az margi mutafakkir uro az ashkhosi malakuti (qudsi) elon karda, tamomi afkori ba ismoiliyai roshidi muqobili uro az asarhoyash khorij kardaand. Ba osori mutafakkir asli sunnat niz dast zada, nuqtahoi ba aqoidi khudashon khilofro ba hukmi adam va faromushi dodaand. Vale qimati ashori bo zindagi qarinu bo khalqd hamdimi u, fikru aqondi peshqadam va khalqiyati ejodiyoti u az bayn naraftaast. Nosiri Xisrav dar bayni khalqi tojik va khalqhoi digari Sharq mashhur bud. Dar Badakhshon, ki qismi ziyodi umri shoir dar on jo guzashtaast, mavzehoi muqaddase hastand, ki bo nomi Nosiri Xisrav marbutand. Mazori Nosiri Xisrav dar Yumgon holo ham barjo buda, mardum onro pos medorad.

Oid ba zindagivu faoliyati domanadori Nosiri Xisrav dar bayni khalq hikoyatu rivoyathoi ziyod paydo shudaand. Yake az onkhoro shoiri tojik Mirsaid Mirshakar dar dostoni «Isyoni khirad» ba nazm darovardaast. Shuhrati Nosiri Xirav chun shoiri buzurgi insonparvar dar ruzhoi mo duchand afzudaast. Dar ilmi sharqshinosii soveti ba omuzish va intishori ejodiyoti Nosiri Xisrav diqqati ziyod doda meshavad. Aqidahoi adabiyu es­tetiki, nazari Nosiri Khisravro ba sheru shoiri E. E. Bertels, khususiyathoi ashori Nosiri Khisravro V. B. Nikitina, aqoidi ismoilii uro A. E. Bertels, baze az aqidahoi falsafiashro (dar asosi «Zod-ul-musofirin») G. Ashu­rov, jahoibiniashro A. B. Edelman va digaron tadqiq kardaand. Ejodiyoti Nosiri Khisravro dar maktabhoi olivu miyona meomuzand. Asarhoi Nosiri Xisrav dar Eron va Tovikiston borho ba tab rasidaand, inchunin ba zaboni rusi va zabonhoi digari khalqhoi SSSR tarjuma shudaand.

M a q o m i  Nrsiriisrav dar tarikhi afkori falsafii kh a l q i toji k. Mohiyati talimoti falsa­fii u idealnstist, vale baze masalahoi judogonai falsafaro az na­zari ratsionalisti hal kardaast, ki doroi unsurhoi materialisti meboshand. Nosiri Xisrav ba misli Ibni Sino va digar mashshoiyon ba quvvai marifati inson bovar dosht. Vobasta ba du navi donishi insoni u darki ruydodhoi gunoguni olamro ba du tarzi donish — hissi va aqli taqsim namudaast. Dar hamon zamina u maqomi ilmro dar jarayoni marifat muayyan gamuda, dar «Jome-ul-khik- matayn» ravishtaast: «Ilm on ast, ki mar uro kasb kardand». YO ki «Agar guyand: Ilm chist? — Guem: Ilm tasavvurest az mo mar chizero ba haqiqati on». Ammo in fikri ravshani donishmand ba subut napayvastaast. U maqomi ilmro baroi darki haqiqati ashyo va hodisaho durust mu­ayyan karda boshad ham, dar tajriba ifoda yoftani marifatro rad kar­daast va tamomi navhoi donishro tajallii ilohi donista ast.

Nosiri Xisrav dar talimotash roje ba nazariyai marifat darki olami obektiviro imkonpazir shumoridaast. U vobasta ba gunogunii donishi inson ruydodhoi olami moddiro ba «zohir» va «botin»  judo namudaast, ki har yake jihathoi mukhtalifi ashyovu hodisotro inikos mekunand. Donishi hissi ba vositai uzvhoi his (khavosi zohiri va botini) hosil me­shavad. Khavosi zohiri zinai avvali marifati inson ast va zaminaest baroi havosi botini. Donish aqli boshad, tavassuti khavosi botini ba dast meoyad. Nosiri Xisrav nafaqat darki ola­mi moddiro imkonpazir medonad, balki inchunin jarayoni marifatro beintiho meshumorad. Ammo in ta­limoti muhimmi u ba dalelhoi idealisti asos yoftaast. Ba aqidai u, guyo ba marifat say doshtani in­son ba khosti kholiq (khudo) surat mebastaast. In nuqta nihodi idealistii talimoti mutafakkirro zohir mekunad, ki perohani irfoniyu dini ba bar kardaast. Lekin, bo vujudi in, afkori Nosiri Xisrav dar borai mari­fati inson mohiyatan ba talimoti dini zid ast.

                                                                                                     

Os.: Izbrannoe, Stalinabad, 1954; Gulchine az  devoni angor, Stalinobod, 1957;

Ad.: Adabiyoti forsu tochik dar aerkhoi XII—XIV, D., 1976; Semyonov A. A., K dogmatike pamirskogo lsmailizma (XI glava «Lisa veri» Nasir-i Khosrava), Tashkent, 1926; Bertels B. E.. «No- siri Khisrau i ego vzglyadi na poeziyu» (Iz v. otd. obsh. nauk AN Tadjikskoy SSR, v. 4, 1953); Nikitina V. B., Ne­kotorie osobennosti liriki Na sir-i Khosrava. AKD, M., 1955; Bertel s A. E., Nasir-l Khosrav i ismailizm, M., 1959; Edelman A. B., Mirovozzrenie Na s iri Khusrau, M., 1960; Ashurov G., Filosofskie vzglyadi Nos iri Khisrava, D., 1965; Ripka Yan, Istoriya persid­skoy i tadjikskoy literaturi, M., 1970; Braginskiy I. S., Iz istorii per­sidskoy i tadjikskoy literaturi, M., 1972; Iva now W., Nasiri Khusrow und ismailism, Bombay—Leiden, 1946; Cor- b i n H.. Etude preillminaire, dar kit.: Nasie-e Khosraw. Kitab-c Jami’al—Hikma- laln, Teheran — Paris, 1953;