The Eastern Shoshone Avoid This Wyoming Range. The Disappearance Numbers Show Why

追加: 2026-05-12

[00:00:00]On September 2nd, 2023, a 76-year-old man named Steven Allan Keller left a campsite on the Wind River Indian Reservation in Wyoming and walked into the trees. He never came back. The largest mountain rescue operation in the state went looking for him. A Blackhawk helicopter from the Wyoming National Guard, search and rescue teams from three counties, tribal game and fish officials from the eastern Shashane and Northern Arapjo, people who had walked that country since they were children.

[00:00:36]They covered every drainage. They probed every snow field. They dropped rope teams into tall talos slopes where a body could lodge between rocks and never be visible from the air. For nearly 2 weeks, the country gave them nothing.

[00:00:52]The destination on his itinerary was a lake called Deadman Lake. Steven Keller is the most recent name on a list, and the list is older than him. In the summer of 1997, a 24year-old runner named Amy Row Bechal drove up the same range to scout a race route. She was alone. She did not come back. Her car was found on the road, locked with her keys inside. Her watch surfaced in the woods 6 years later. The case is open. She has never been found.

[00:01:28]In the fall of 2007, 10 years after Beal disappeared, an experienced backcountry instructor named Clay Robano walked into the same canyon she had driven through on a day hike and did not return. It took years to find what was left of him.

[00:01:45]The bone fragments had to be identified by DNA in a lab in Texas. Three people, three different decades, the same range.

[00:01:55]And here is what the title of this video is actually telling you. The Eastern Shosonyi, the people who have lived next to this country for over 12,000 years, have been telling outsiders for generations which parts of it not to enter, specific lakes, specific peaks, specific drainages.

[00:02:17]There is a be where they will not let non-Indians stand under federal law.

[00:02:22]There is a lake whose tradition says a horned water spirit lives in the depths and that to see it is bad luck that follows you home. There are pictograph panels on canyon walls inside the reservation cataloging the spirit beings that have lived in this country for thousands of years. And the modern disappearance record traces those exact same places.

[00:02:49]Tonight we are going to walk through what the eastern Shosonyi have known about these mountains for centuries. We are going to walk through the names of the people who walked into them and did not walk back out. And by the end of this video, you will understand why the title says what it says and why the people who lived here first stopped trying to warn the rest of us a long time ago.

[00:03:15]The natives do not avoid the Wind River Range as a whole, but there are specific places inside it that they have stayed off for centuries. And that is what the disappearance record agrees with because for some reason those parts have something eerie about them. And before we continue, make sure you're subscribed and let us know where you're watching from in the comments. Thanks. The Eastern Shosonyi have used this range for more than 500 years. The tribe's own historical record supported by archaeology in the high alitude villages of the Absuroka and Wind River Ranges puts continuous occupation at well over 12,000 years. They hunt in the range.

[00:04:00]They gather plants in it. They hold ceremony in it. Their college students go up into the high country now alongside northern Arapjo students to collect climate data for tribal research projects through Central Wyoming College. The range is not a forbidden place to them. It is home. But there are places inside that range that they have stayed away from since long before there was a road into Sinks Canyon. There are specific lakes, specific peaks, specific drainages. Some of those places today are protected by federal and tribal law.

[00:04:39]Others by tradition only. And the modern disappearance record, the search and rescue logs, the unsolved cases, the bodies that did not come back traces those same places. That is what this video is actually about. Now, the range itself, the Wind Rivers run roughly 100 m northwest to southeast along the Continental Divide in West Central Wyoming. Guanette Peak sits in the middle of them at 13,82 ft, the highest mountain in the state.

[00:05:14]After the Grand Teton over in the next range, the next 19 highest peaks in Wyoming are all in the winds. There are more than 40 named peaks above 12,999 ft. There are 156 named glaciers on the eastern slope alone, including Ganet Glacier, which is the single largest glacia in the US Rocky Mountains. There are over 1,300 lakes inside the Bridger Wilderness, which is just one of three federal wilderness areas inside the range. The range is bounded on the east and northeast by the wind river Indian reservation which the eastern Shosonyi share with the northern Arapjo. The reservation was established by the Fort Bridger Treaty of 1868.

[00:06:06]Chief Washaki pushed for it specifically because he wanted his people to have a permanent homeland in the Wind River Valley which the Shosonyi call the warm valley. What that means in practical terms is that the eastern flank of this range from Crohart but down through the Popo Aji drainage is land where two sets of jurisdiction overlap. federal land, tribal land, tribal game and fish, federal search and rescue, Wyoming state law, and underneath all of it, a body of oral tradition about which parts of this country are safe to walk into and which are not. If you drive up the north flank of the Wind Rivers from the town of Crohart, you will eventually come to a long deep lake called Bull Lake. It is fed by snowmelt and by bull lake creek which runs out of the high country north of the continental divide. It is one of the deepest lakes in Wyoming. It has trout in it and tourists fish there in the summer. From the road, it looks like any other alpine lake in the American West. It is not. Bull Lake is one of the most spiritually significant sites in the eastern Shosonyi landscape.

[00:07:28]According to documented Shosonyi tradition, the lake is the home of monsters. It is also where what the tradition calls the ghost people play.

[00:07:39]The pictograph panels on the Wind River Reservation depict figures called rock and water ghost beings. Hundreds of these figures painted and carved on stone. Some of them clearly female. All of them part of the spirit world. Bull Lake is one of the places those beings are said to live. The principal entity associated with the lake is a water being. Shosonyi tradition describes it as something like a horned water spirit and accounts collected from elders use the comparison to a buffalo. A spirit buffalo that lives in the lake. To see the water being is bad luck. Real lasting bad luck. Not the small kind.

[00:08:26]the kind that follows you home. That tradition is not a tourist legend. It is not something that got attached to the lake when settlers arrived. It is documented in 20th century ethnographic work on the eastern Shosonyi and you can find it referenced in academic surveys of sacred places of the Great Basin tribes. People who study Shosonyi religious geography for a living take this tradition seriously because the people whose tradition it is take it seriously. When I started reading on this story, I expected the standard every lake in the American West has a monster story. The wind rivers do not work like that. Most of these lakes have nothing in the tradition, but Bull Lake is one of the very few that does. And that specificity is what made me keep reading.

[00:09:22]What that means when you sit with it is that these shosonyi do not regard the entire range as dangerous in a spiritual sense. They regard most of it as ordinary country. They have always regarded most of it as ordinary country.

[00:09:37]But they have a small set of named places and Bull Lake is the brightest one on the map where the tradition is unambiguous.

[00:09:47]Stay out or more accurately do not approach without understanding what you are approaching and do not approach if you are not prepared to deal with what you might see. The lake is open to the public today. The state of Wyoming does not bar anyone from fishing it or boating it. There is a campground. There are pull-offs along the road. None of that erases the tradition. It just means that the people who run the campground and the people who keep the tradition are not the same people. And the second set has been doing it longer. And here is the thing about a tradition like that. It does not require you to believe it to be useful. The people who walked this country for centuries before there was a tourist economy on top of it built up a body of knowledge about which places had patterns of incidents, which lakes had unusual currents, which valleys had cold air pooling that could kill an unprepared traveler overnight, which drainages produced encounters that could not be explained, but could not be predicted away either. The spiritual framing is one way to encode that knowledge. The empirical content is real either way. There is more. If you continue around the eastern flank of the Wind Rivers past Dubois on Highway 26, you can drive south of the highway into a country called the Dinwi Basin. The basin sits at the western edge of the Wind River Indian Reservation. Cliff walls rise on either side about 200 ft at the eastern end of the canyon almost 1,000 ft at the western end. There is a hogback ridge of tensle sandstone running down the middle of the valley with caves and shelters in its walls.

[00:11:41]Those walls hold one of the densest concentrations of religious rock art in North America. The Denwy petroglyphs were first reported to outsiders in 1873 when Captain William A. Jones leading a Wind River reconnaissance party noted that the Shosonyi had told him about extensive carvings throughout the country. The first formal archaeological survey did not happen until 1938.

[00:12:12]Anthropologist Larry Londorf has spent decades on the ethnography. The Dinwoody style, the cannon of figures specific to this region, extends throughout the Wind River and Big Horn basins and into the cold desert country of the wider Rockies. What is on those walls is not decoration. It is theology. The human-like figures in the Dinwoody panels are read by ethnographers as portraits of deities and of lesser supernatural beings that are not gods but still hold supernatural power. They appear in lines three or four or five at a time facing outward looking toward whoever is standing at the panel.

[00:12:59]The rock and water ghost beings I mentioned earlier are part of this tradition. So are figures associated with buffalo medicine. Medicine men who carried the spirit power of the buffalo and were buried when they died with the ceremonial regalia of that office. The reservation requires a day pass to enter. The eastern Shosonyi fenced the most important petroglyph areas decades ago to protect them from defacement.

[00:13:30]Retired Bureau of Land Management Cultural Resources specialist Mike Bees, who spent a 30-year career on Wyoming rock art and is now working on a volunteer basis to photograph the reservation panels before they slide off the canyon walls due to drought induced rock failure. has watched panels he documented one year disappear over the next winter. The tribe is trying to scan what cannot be saved into 3D models.

[00:14:00]Time is not on their side. The country between Dinwi and the high glaciers above it, the country that climbs from the basin floor at around 7,100 ft to the Ganet Peak glacia fields above 13,000 ft is described in the academic literature even today as largely unexplored.

[00:14:22]That phrase comes from a 1950 archaeological paper. I will let you sit with the fact that the description still holds for parts of it. About 34 mi southeast of Dubois on US Highway 26, there is a flat topped landmark that you can see from miles away. It rises out of the valley floor like a pyramid with the top sliced off. It is 6,956 ft at the summit and it is one of the most recognizable landmarks in Wind River country. It is called Crowheart But the name comes from a battle in March of 1866, although different sources put it later in the year and the date is contested.

[00:15:10]The eastern Shosonyi and the Banac fought the crow over hunting rights in the Wind River Basin. The dispute was a treaty dispute. The 1851 Fort Laram treaty had given the valley to the Crow.

[00:15:26]The 1863 Fort Bridger Treaty had given the same valley to the Shosonyi ban.

[00:15:32]With winter coming on, both tribes needed access to the game in the basin.

[00:15:37]Chief Wasaki of the eastern Shosonyi sent his best warrior and the warrior's wife to ask Crow chief Big Robber to leave. Big Robber killed the warrior and sent the wife back to deliver the message. Washiki raised a war party. The fighting lasted four to 5 days depending on which account you read. It was hand-to-hand combat below the flanks of the but on the banks of the Wind River.

[00:16:06]After several days of casualties on both sides, the chiefs agreed to settle the matter with a single jewel. Wiki rode out on an Appaloosa carrying a lance, a rawhide shield, and the rattle he used to spook other warriors horses. Washiki won. He cut out Big Robbers's heart.

[00:16:27]Contrary to the myth that grew up around the story afterward, he did not eat it.

[00:16:31]He carried it back to camp on his lance.

[00:16:34]The crow agreed to leave the basin.

[00:16:37]Washiki's family today through his greatg granddaughter Zidora Enos, mother of James Trosper, who directs the High Plains American Indian Research Institute at the University of Wyoming, traces directly back to that battle. The story is real. The family knows it from the inside. That is the historical layer. The contemporary layer is the part that does the work for our purposes here. Crohart today is sacred ground. It is used by young eastern Shosonyi men as the site of vision quests, a multi-day fast in solitude in pursuit of spiritual guidance. The summit and its environs are considered to hold many guardian spirits. And this is the line I want you to hold on to. Non-Native Americans are legally forbidden from climbing it. Not discouraged, not asked nicely.

[00:17:34]Forbidden.

[00:17:35]Wyoming State Parks installed a new interpretive sign at the foot of the but in February of 2026 honoring Eastern Shosonyi history and the legacy of Chief Wiki. The sign was unveiled at a public ribbon cutting on the 24th. The sign explains the history.

[00:17:56]It does not invite anyone up. If you are looking for evidence that the eastern Shosonyi treat parts of this range as offlimits, this is the answer. Not vague, not folkloric, a specific land form with the specific protection regime with documented penalties for non-native trespass on the summit. The but is one of the few places in the American wilderness where the spiritual map is also the legal map and where they are aligned because the tribe insisted that they be aligned. Try to understand how rare that is. There are very few places in the lower 48 where a federal highway runs past a sacred site and federal law backs up a tribe's prohibition on nonnative access to it. Crohart but is one of them. The tribe asked. The state and the federal government after a long century of not asking finally agreed. So now consider what you have. Bull lake on the north flank with a water being in the deepest part of it. Crowart but on the eastern approach with a vision quest regime and a federal tribal protection.

[00:19:13]The diny petroglyph panels on the canyon walls of the western reservation mapping a religious geography across thousands of years and inside the range drainages and lakes and high basins where similar traditions still live even when the law has not caught up to them. That is the spiritual landscape. Now we're going to come back to the names. We started this video with Steven Allan Keller, the 76-year-old hiker who walked away from a campsite on the reservation in September of 2023 and never came back. I want to give you the full picture now because the details matter. Keller was from Palo Alto, California. He had been a competent outdoorsman his whole life.

[00:20:04]His niece, who later organized the public search effort on social media, described him as the kind of man who had walked harder country in worse weather than this and always come out the other side. The group's plan was to camp at Steamboat Lake the first night and hike toward Deadman Lake the next day. Both lakes are deep on the reservation in country that requires either a tribal hunting permit or a tribal recreation pass to enter. The terrain is rugged.

[00:20:36]The trails are unmarked in places. The elevation for most of the route sits between 9,000 and 10,500 ft. People who have not hiked at that altitude before sometimes underestimate what it asks of you. Keller did not. He knew what he was doing. On the morning of the second day, he left the group's campsite at Steamboat Lake to go on what appears to have been a solo day hike. He left his backpack at camp. He took some water and a windbreaker and walked off into the trees. He did not come back. The group raised the alarm with a satellite communicator that afternoon. Fremont County Search and Rescue mobilized within hours.

[00:21:23]By the next morning, the UH60 Blackhawk from the Wyoming National Guard was in the air along with a UH1 from Tip-top Search and Rescue out of Pinedale.

[00:21:36]Tribal Game and Fish officials from the eastern Shosonyi and Northern Arapjo departments entered the area on the ground. Wyoming Game and Fish supported the effort. This is not a small response. This is one of the largest mobilizations Wyoming S runs and it was operating on tribal land with tribal cooperation, which means the people running the search included game wardens and elders who had walked this country since they were children. Severe weather closed in on day two. Aerial searches were grounded. The clouds dropped below the ridge lines and held there. Ground teams continued where they could. When the weather lifted, the helicopters went back up. Days passed. The search radius expanded outward from Steamboat Lake in concentric circles. They walked drainage bottoms with rope teams. They climbed into talis fields where a body could lodge between rocks and never be visible from the air. They probed snow patches with avalanche poles. They followed streams to their headwaters. The country gave them nothing. After nearly 2 weeks, Sheriff Ryan Lee suspended the search.

[00:22:53]Keller was presumed deceased. His body was never recovered. His family declined to make a public statement, saying only that they intended to continue the search privately by other means. Now, read those place names again, knowing what you know now about where it happened. Steamboat Lake, Dead Man Lake, the interior of the reservation, country that the eastern Shosonyi have walked for over 500 years and that they have in specific places along his projected route regarded as spiritually loaded for almost as long. Country where the ethnographic record is densest. Country where the tradition has names for things that the search and rescue logs do not.

[00:23:41]I am not going to tell you what happened to Steven Keller because I do not know.

[00:23:46]Nobody does. He was an experienced hiker who left a backpack at a campsite, walked into terrain his hosts had warned outsiders about for centuries, and the largest mountain rescue apparatus in the state could not find him. That is the entire factual record.

[00:24:05]I want to take you to the southeast flank of the range now because there is something there I want you to see. If you drive up Sinks Canyon Road from Lander, you will come to a state park about 6 mi out of town. Inside the park, there is a place where the middle fork of the Popo Ai River disappears. Not slows down, not narrows, disappears. The river runs into a hole at the base of a limestone cliff and goes underground. It is called the sinks. The water reemerges about a/4 mile downstream in a pool called the rise. This is real. You can stand at both ends of it. There are signs. What is strange about it and this is verified by hydraologists who have run die tests through the system is that the water that comes out of the rise is not a one:one match for the water that goes into the sinks. The rise discharges measurably more water than enters at the sinks. The die tests have also shown that the underground travel time is longer than the visible distance suggests it should be. The water is going somewhere down there before it comes back up. Nobody has fully mapped where. There are limestone cave systems underneath that canyon that have never been fully surveyed. Caverns have explored fragments of them. The full extent is unknown. The water's behavior alone tells you that there is a hydraological system down there bigger than what is visible at the surface. But the mapping has not caught up with what the river already knows.

[00:25:48]On the morning of July 24th, 1997, a 24year-old woman named Amy Ro Bechal drove up that canyon, past the sinks, past the rise, and onto the loop road that climbs above the river up towards South Pass. She was a recordbreaking distance runner at the University of Wyoming. She was married to a climber named Steve Bechal. She had her sight set on the 20,000 Olympic marathon trials. That afternoon she was scouting a 10 km race that she was organizing in the Shosonyi National Forest scheduled for September 7th. She drove up the loop road to time the climbs and figure out where the runners would push. Her husband returned from a climbing trip to Dubois that afternoon. Their dog was alone in the house. By 1000 p.m., he was calling her parents. By the next morning, the Fremont County Sheriff's Office had opened a missing person's case. By the end of the week, the search had become one of the largest in Wyoming history. Volunteers came in from across Wyoming and Colorado. The FBI got involved. Search dogs followed scent lines that ended in the middle of nowhere. They found her car on the loop road locked. Her keys were inside. There was no blood, no struggle, no sign of where she had gone or who had come for her. The investigation went in directions you would expect, and in directions you wouldn't. Her husband, Steve, became a person of interest when investigators found journals he had written that included violent imagery directed at women. He said the journals were song lyrics for a band he had been in. He provided an alibi that friends backed up. Detectives interrogated him on August 1st, 1997.

[00:27:44]He terminated the interview. He has never spoken with law enforcement about the case again. A convicted murderer named Dale Wayne Eaton, who is currently on Wyoming's death row for an unrelated killing, was placed near the area on the day she disappeared. His own brother gave that information to investigators.

[00:28:06]Eaton has refused to discuss it. 6 years passed. In June of 2003, a doctor hiking near the Popo Ai River turned in a Timex Iron Man digital watch he had found on the ground. The model matched the watch Amy was wearing the day she disappeared.

[00:28:24]Investigators could not confirm it was hers. They could not rule it out either.

[00:28:29]It is sitting in evidence now, more than two decades later in a county that has not solved her case. She has never been found. And then it happened again.

[00:28:42]On November 10th, 2007, a little over 10 years after Amy disappeared, a 46-year-old man named Klay Rubano went for a day hike up the middle fork of the Popo A and never came home. Klay was an instructor at the National Outdoor Leadership School in Lander. He was an experienced backcountry traveler, married to a National Park Service ranger named Rachel Jenkins. He had told Rachel on the phone the night before that he might hike up Sinks Canyon the next day. He did. He did not come back.

[00:29:19]Searchers found nothing for years. The case was eventually resolved in the most painful way available by bone fragments found at different points on the slope above the canyon which were sent first to a lab in Laram and then to a DNA lab in Texas. It took over a year to confirm what the bone said. The Laram lab determined that the leg break was consistent with a fall. The DNA in Texas confirmed Clay. Two people, same drainage, 10 years apart, different ages, different fitness levels, different conditions, different times of year. I did not go looking for this connection. Two cases 10 years apart in a canyon where the river literally disappears underground for a quarter mile. I am not telling you that means anything. I am just telling you it's there. The Popo Aji drainage is the southeast flank of the Wind River Range.

[00:30:19]It sits adjacent to the Wind River Indian Reservation. It runs up out of the eastern Shosonyi homeland into country that the tradition has flagged in specific places for as long as the tradition exists. It is one of the most popular trail heads in the southern winds. It is also on the unsolved disappearance map one of the densest single drainages in the state. I do not want to leave you with the impression that everything bad that has ever happened in the wind rivers has happened in the Popo AI or on the reservation. It hasn't. The range is over a 100 m long and people have died across all of it.

[00:31:04]In August of 2023, within a few weeks of when Steven Keller disappeared on the eastern side, a 64 year old man from Minnesota named John Deol drove to the Elcart Park trail head on the western flank of the range near Pinedale. He was on a solo backpacking trip that had started on August 5th. He was scheduled to come out on the 16th.

[00:31:30]When he did not, the Sublet County Sheriff's Office mobilized tip-top search and rescue. Crew searched by helicopter and on foot. On day four of the search, they located him near an unnamed lake above Spider Lake. He had died of injuries consistent with a fall.

[00:31:49]The case was closed. In June of 2013, an environmental advocate named Randy Udall, the brother of US Senator Mark Udel, went hiking off trail in the winds, his favorite range. He did not come back. Searchers found him a few days later, lying on his side on a flat, high bench, fully geared, hiking poles still in hand. The medical assessment was that he had likely had a sudden cardiac event midstride. He was 61. He died in a place he had loved his entire life. The case was closed. These are the resolved cases. Falls, cardiac events, the kind of deaths that come for people in high country, no matter how prepared they are. Wyoming Search and Rescue runs an average of more than 300 missions per year statewide across all of the state's ranges, not just this one. And the wind rivers absorb a disproportionate share of those missions because of the size of the range, the remoteness of the trail heads, the elevation and the number of solo backpacking trips that originate from places like Elcart Park, Big Sandy, and the eastern entrances above Lander.

[00:33:08]Sublet County on the western side of the range runs its own SR program through Tiptop based in Pinedale. Fremont County on the eastern side runs its own through Lander and Riverton. The Wind River Reservation has its own tribal game and fish enforcement which works alongside both. When the weather cooperates, those agencies can move fast. When it doesn't, the range absorbs the search and the search produces nothing. That is the resolved column. The unresolved column is shorter and it is the column we have been building this whole video. Amy Row Bechal, July 24th, 1997. The loop road above Sinks Canyon never found. Clay Rubano, November 10th, 2007. Same canyon. Found years later in fragments by DNA. Steven Allan Keller. September 2nd, 2023. Wind River, Indian Reservation between Steamboat Lake and Deadmond Lake. Never found. Three cases.

[00:34:18]Three different decades. Three different parts of the southeast and reservation flank of the range. three sets of search teams that included tribal personnel, federal personnel, state personnel, helicopters, dogs, ground crews, and three holes in the record that the system never closed. The argument here is not that the Eastern Shosonyi tradition explains those holes. The argument is narrower than that. The argument is that the modern disappearance record, the unsolved cases in particular, is densest in exactly the places the eastern Shosonyi have flagged in their tradition for centuries. That is a correlation. It is real. It does not prove a cause. It does not name a thing. It does not need to. So, here is where we end up. The title of this video says, "The Eastern Shosonyi avoid this Wyoming range." The honest version of that title is that they do not avoid the whole range. They use it. They live alongside it. Their reservation borders it. Their college students go up into it for research. Their elders hunt and gather and ceremony in it. But there are places inside the range that they have stayed away from for as long as the tradition exists. Bull lakes deep water, Crohart but summit, the Dinwoody panels and the country above them. Specific drainages on the eastern flank in country where pictograph panels of the rock and water ghost beings still mark the stone. Some of those places today are protected by a federal and tribal law, others by tradition only. And the modern disappearance record, the cases that did not close, the bodies that did not come back, traces those same places.

[00:36:16]Not all of them, not always, but often enough that you have to sit with it. The Eastern Shosonyi are still here. Their reservation borders the range. They run their own fish and game enforcement.

[00:36:30]Their elders still know the names of the lakes that are not safe to camp at.

[00:36:34]Their college students go up into the high country with research teams. Their pictograph panels are still on the canyon walls. The tradition is not a museum exhibit. It is a working knowledge system, and the people who carry it have watched outsiders walk into specific country, ignore specific warnings, and not come back for as long as anyone has been keeping track. If you have watched this channel for any length of time, you know I have done versions of this story before. The winters, the Apache Mountains, Olympic forest, different ranges, different traditions, the same shape every time. People who have lived in a place for a thousand years have warnings about specific parts of it. Most of those warnings get ignored by the people who arrive afterward. And then generation after generation, the people who arrive afterward keep finding out slowly, painfully, in pieces that the warnings were real. I do not know what is happening in the Wind Rivers. I do not think anyone does. What I know is that the people who knew this country first had warnings and the people who walk into it now do not hear them. If you have a story about this range, if you hiked it, hunted in it, worked on the reservation, maybe walked away from a trip that should have ended differently, I want to hear it. The comment section below is the place for this. There are people in this community who have been quiet about what happened to them, even for 30 years, and I read every single comment that comes in. Make sure you subscribe and hit that bell notification so you don't miss the next one. Thanks for watching. I'll see you soon.