paserel Wie laanagEeine pba tien ae eie gore sayapicee etnies be Soe nee pee et 9 syhees ce 7 em neris Voapatmeregeiee =. eer saind aot Ee meer aes a SE se esac me 5 Sat erarr irs eerste oe o ea : = : st . ee =: ayeferreesy oe reaa ee e paper err = ese Sees ==: - : = : Tigarcetpase BE serio een : oe asp eto meets le er ree FEB 28 1989 4 > ¢ HEOLOgICAL SEWED DV 634 iF 44 425° Digitized by the Internet Archive in 2022 with funding from Princeton Theological Seminary Library https://archive.org/details/christianincountOOfelt 7 ii A) ae, j : i me . -y ai i ' o / eS i aa FE a eg ee PLILPT ped ‘ aS Hae! Li ps a fa bik 6) 29" AA "e) Whe B Wks YM ION ae” MAME Wis Wy UY i a iy if t/ Ly Fhe By RALPH A. FELTON PROPERTY OF DEPARTMENT OF AGRICULTURAL ECONOMICS RURAL LIFE SERIES THE BIBLE AND RURAL LIFE (IN PREPARATION) THE COUNTRY CHURCH AND ITS PROGRAM ROADMAN A CHRISTIAN IN THE COUNTRYSIDE FELTON THE CHRISTIAN AND RURAL INSTITUTIONS (IN PREPARATION) RURAL LIFE SERIES HENRY H. MEYER, Editor WADE CRAWFORD BARCLAY, Associate Editor A CHRISTIAN IN THE COUNTRYSIDE By ve RALPH A. FELTON Approved by the Committee on Curriculum of the Board of Sunday Schools of the Methodist Episcopal Church JAN 2% 1989 A ane “EoLogicay sews THE METHODIST BOOK CONCERN NEW YORK CINCINNATI Copyright, 1925, by RALPH A. FELTON All rights reserved, including that of translation into foreign languages, including the Scandinavian Printed in the United States of America The Bible text used in this volume is taken from the American Standard Edition of the Revised Bible, Copyright, 1901, by Thomas Nelson & Sons, and is used by permission. CONTENTS CHAPTER ‘ PAGER ENTRODUOTION] 5. Safisie lade slele aie bins ela ihininn wierele wale one Cay So MIM LIAY RELIGION Us ONL NUH evn Ay 9 II. NEIGHBORHOOD GATHERINGS. .............000c0ceees 18 TAT APUR CICK VINEIGHBORS 00:0 Sic Wes iusals ge Glo ain dealin wip ace lene 29 VOU OR, POMES way EME NOL Te Dials eM Rd Wuyi OSL ly 37 eNO) iris WRCHILD ERIN: ity LOE Me RICE ONT AN Date ete AML carats gad 47 Vids FARM 'DUGINHSEs ou AOS Ee eli oak Petes Wien ead eek 56 WELT EURLAGIONCIN, £ RACTION fais) ytouciae ecaictuclth wet blste siaiabe whe 67 ES OR VEC SUNT eee se ye hin IVS Lletal clas bob vemyraleeetaiae 76 PRU AUREL OWS ckseko Uist cic eli ate wens kL SUN SLs on Nace. UME 85 RL MUR OCHOOLG. Oita echo mere Viethen acre re Ne ASIAN Teh i 94 XI. Cuurcues WORKING TOGETHER............-.e0e000- 103 IA RM RU RCES See a a yihiie tiaeild Sislee oe tonik alam aye 114 wise Py a } ef iy i bq aE ; We oe eye an Che Rea ees J Ue ih a INTRODUCTION A Christian in the Countryside is one of a series of brief, elective study courses for adult classes in rural Sun- day schools. ‘Titles in this series—The Rural Life Series —are listed on a preceding page. The suggestion is made that the textbooks shall be studied by classes in the order of titles in this list. The theory that has given rise to this series of elective study courses is that the country church, as one of the most important of the religious and social institutions of our nation, has problems that are peculiar to itself. If it is to survive permanently and fulfill its mission these problems must be studied, and solutions sought and found, by the men and women who constitute the church. It is not enough for the pastor to be aware of these problems, study them and preach about them. The men and women who in themselves are the church must be thoroughly cognizant of them. It is not sufficient for the congrega- tion to hear of them by the hearing of the ear. They must do more than hear. They must hear about them, read about them, think about them, discuss them, and accom- plish their solution. The agency for this undertaking is ready at hand in the adult class. The use of such a series of study courses involves for most adult classes a marked change of procedure. These courses are intended for use at the Sunday-school hour, for the time being taking the place of the Uniform Lessons, An objection may be anticipated from some on the ground that these special courses are not Bible study courses. A thorough, impartial examination of the material will effec- tively answer this objection, for these courses are in a very real and vital sense Bible study. They involve the applica- tion of Christian ideals and principles, derived from the Scriptures, to present-day problems of living in rural com- munities. They bring the Bible out of the past into the present and seek to make its Vina live in to-day’s life. 8 INTRODUCTION They seek te reproduce in the men and women of our rural communities the type of religious experience which resulted in the early Christian Church giving to the world personalities of power—men and women who revealed by their everyday lives that they had been with Jesus and learned of him—together with those new social ideals which remade civilization. These courses are not intended to displace the Bible from the adult class. They are intended to bring about a new and more effective kind of Bible study. It is hoped also that these courses will find other and wider uses. Wherever groups of men and women gather for the consideration of problems involved in the better- ment of life in village and countryside they will, we believe, be found serviceable. THE Epirors. CHAPTER I WEEK-DAY RELIGION Wuo Is My NEIGHBOR? A group of neighbors were comfortably seated in a community hall one afternoon to listen to a speaker dis- cuss “Community Welfare.” As this out-of-town guest was being introduced, and everyone present was trying to look pleased, a small boy rushed through the door and announced that a neighbor’s house a half mile up the hill was on fire. Leaving the speaker standing in the middle of the floor making his introductory remarks, the entire audience rushed up the hill in buggies and autos and on foot to put out the fire. After it was out, and the speech made, the writer, who happened to be the speaker that day, had a chance to think about this question of neighborli- ness. That group of people were neighbors of the man whose house was on fire, not simply because they lived near him, nor because they had built a neighborhood house in which to hold such community meetings, but because they helped him save his home. When a man’s house is on fire, a pail of water is worth more than a lecture on neighbor- liness or more than resolutions of sympathy. A part of Jesus’ great task was to convince the religious leaders of his day that the law of love transcends mere morality and orthodoxy, that service is nearer the heart of the Father than formal worship and that everyday reli- gion is the great need of the world. ScRIPTURE LESSON Luke 10. 25-37. 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? 26 And he said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neigh- 9 10 A CHRISTIAN IN THE COUNTRYSIDE bor as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, desiring to justify himself, said unto Jesus, And who is my neighbor? 30 Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 31 And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. 32 And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, 34 and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. 36 Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? 387 And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise. Tre Busy JErR1IcHo Roap The priest and the Levite had doubtless attended faith- fully all the services in the Jerusalem Temple on the preceding Sabbath. ‘They may have been carrying a mis- sionary message of good will to the villagers of Jericho. The road was hot and dusty, lonesome and dangerous. As religious leaders they may have thought they were too valuable to society to take any chances. With the law in one hand and the prophets in the other they hurried on, passing a man in need. Through this parable Jesus points out a cardinal principle of his gospel—Gwve loving service gladly to those in need near at hand. Christian living is not at the other end of the Jericho road; it is in front of us, around us, in all our daily work. Putting the spirit of Christ into all our social contacts, Christianizing our week-day activities, is carrying out the command of our Lord when he said, “Go, and do thou likewise.” CHRISTIAN IDEALS IN RurRAL LIFE Nowhere do we see the practices of the good Samaritan better illustrated than among neighbors in a rural com- munity. A New York farmer was taken sick and had to WEEK-DAY RELIGION i! stay in bed, neglecting his work. There was no resident minister there to organize any helpful activities. One day ten men with teams and two with tractors drove on the sick man’s farm and plowed his fields. All day long as these neighbors went round and round those furrows they were following in the footsteps of the man in the parable who lost a day on his homeward journey to Samaria. This “Jericho Road religion” is quite common in this New York community. On one of the farms pure-bred sheep, cattle, and poultry are raised and exhibited at county fairs. A twelve-year-old daughter in this home went along with her parents to these fairs with her six Shetland ponies and won prizes amounting to three hundred dollars. When told she could do as she pleased with her money she decided to give it all to a nearby home for crippled children. ‘This twelve-year-old farm girl who gave all her summer’s earn- ings in this way was carrying on the mission of Jesus announced in his home synagogue to his neighbors in Nazareth and practiced as he “went about in all... Galilee.” Preventing sickness is even more Christian than nursing the sick. A pastor who puts on a health campaign is labor- ing in the spirit of his Lord, who said he “came that they may have life,” just as much as or more than when he is “making sick calls.” And still there are some good Chris- tian workers who do not see that everyday religion includes the prevention of disease. One woman was faithfully drill- ing her Sunday-school class for a Christmas program. Some of her children became exposed to the measles. Not wanting to “spoil the Christmas services,’ she kept up her practice until she had spread the disease throughout the community. Reciting the story of Jesus’ birth meant more to this woman than putting into practice the spirit of his life. Not “back to Christ,” let us say, but ‘‘for- ward with Christ”—to new ways of realizing his ideals in everyday living. Retiaion In Our Homes We preach and profess our religion at church and prac- tice it at home. We may spend five hours a week in church 12 A CHRISTIAN IN THE COUNTRYSIDE but we spend a hundred at home. I may get up late Sun- day morning, lose my temper while milking the cows, scold the children at the breakfast table, spend more time complaining about being late to church than in helping get the children ready, then finally rush into my pew and bow my head to meet my Lord, only to find I parted from him at home. The most interesting challenge to our religious life to-day is to make it an everyday affair. Is our religion strong enough to stay with us while we’re breaking a colt? When the children are cross, when the water bucket gets empty, when the cake falls, or the clothesline breaks, we need a very practical religion. Blessed is the farmer who, when plowing his field, understands that he is cooperating with God to feed the world. When sowing his seed he recognizes that it is God’s law that he is obeying and later he sees God’s hand in the miracle of harvest. When he sits down to his table with his family, his grace is not a perfunctory recital of a few sentences he learned when he was a child, but a new, heartfelt expression of his daily thanks to the Giver of every good gift. Happy is that mother who finds an opportunity in the children’s hundred daily questions to teach them the principles of Christian living. God bless our home not because we hang that motto on our walls, but because our family relationships are Christian. A house is built of wood and stone, of posts and sills and piers But a home is built of loving deeds that last a thousand years. RELIGION IN Our Dartty LIFE A great agricultural leader recently left his position in his State College of Agriculture to live in his old home and manage his farm. While at the college he attended a city ‘church. When he went back to his country church again he said he was surprised to find how little relation there was between the religion discussed in that church and the daily life of the farm people. If this situation is gener- ally true, it is a great challenge to all Christian farm people. We must Christianize our relations with our hired hands and our tenants and make them human rela- WEEK-DAY RELIGION 13 tionships as well as economic. Our neighbor from whom we borrow and to whom we lend should see a spirit of service instead of selfishness in our transactions. One day after giving a talk on “Better Homes” a county home-demonstration agent was driving past the home of a newly arrived immigrant farmer. As she passed his house, one of his hens ran in front of her car and was killed. It was not her fault, and although she was hurrying to town to catch a train she stopped and explained to the new Polish family that she would be glad to reimburse them for their loss. She was putting into practice what she had been talking about in her address. A group of eighty farmers and their wives met in their church for an institute. They offered a prayer of thank- fulness when they began their meal together. When they had, finished, the nutrition leader of their home bureau talked to them about food values and why this particular meal had been planned. Then the group discussed ways of improving their school and beautifying their church. Community improvement in this case was prompted by a religious motive. For an hour the men and women played together games that teach teamwork and cooperation. Then they discussed a cooperative undertaking relative to the marketing of their farm produce. Religion with this church is a week-day affair. It is the spirit and the ideal- ism that control their daily living. Religion and educa- tion are emphasized so much in this parish that when the young people are graduated from high school and college they come back to these farms to establish their homes and to rear their children. This is rural America at its best, because here the community life is dominated by Christian ideals. Let us look at an adjacent community, where idealism is lacking. In some ways this second community may be more progressive. The houses and barns look prosperous. The farmers are thoroughly familiar with improved meth- ods of seeding, fertilizing, pruning, testing, and other modern agricultural practices. Recently they put on what they called a “pure-bred sire campaign.” As a result thirty-two out of thirty-four bulls in the neighbor- hood are pure-breds. You say, “This is truly a progressive 14 A CHRISTIAN IN THE COUNTRYSIDE township.” But because they were lacking in Christian ideals they soon became embroiled in a neighborhood law- suit over one of these animals. Our greatest danger in rural America to-day is that our progress in religious living may not keep up with our advances in economic life. A great leader in one of our farm cooperative movements recently said in an address regarding cooperation, “This is a question of dollars and cents; it is not a question of brotherly love.” His leader- ship in the cooperative movement is much like that of a captain who starts a ship out to sea without a compass. This magnetic needle may seem quiet, small, and insig- nificant compared with the buzzing engines, huge steel girders, and belching smokestacks; yet it is this little needle, pointing faithfully in its one direction, that keeps the huge steamer off the rocks. Likewise, Christian ideal- ism must point the way through all our stormy seas of economic agricultural progress. Wuat Is CHRISTIAN IDEALISM ? A proper mixture of self-denial and service gives us our Christian ideals. These rare qualities are achieved only through vital intimacy with the life and teachings of our Lord. Hither of these qualities without the other is a disappointment. Along the very road from Jerusalem to Jericho where the good Samaritan personified Jesus’ gospel are situated to-day many secluded monasteries. T'o these cloistered halls come somber monks captivated by the spirit of sacri- fice and self-denial. ‘They repeat prayers, chant hymns, and meditate upon the higher life, while the Jericho road in front of them remains infested with robbers. Apostolic self-denial must be united with twentieth-century service. Likewise, we have many splendid service organizations in our country communities to-day which are holding meet- ings only to quarrel and finally die. They clearly need an infusion of humility and self-denial. A group of rural women was organized into a home- improvement club; but soon after they elected their officers and started their program, six of them “pulled off and WEEK-DAY RELIGION 15 organized a club of their own.” They had one of these big ideals without the other. Two families started a Sunday school and organized a church in a commendable eifort to provide religious serv- ices for an unchurched neighborhood. Fifty people attended the meetings, and religion began to grow in the life of this community. Before the year had passed, these same two families “fell out” with their neighbors over the question of denominational allegiance. The sign they painted and nailed on the schoolhouse, bearing the words “The Methodist Episcopal Church,” is still there to be read by every passer-by; but no one comes to the services. Self-denial must be wedded to the spirit of service to reproduce Christ’s teachings in our community life. At a recent meeting in a church where many sermons have been preached, and prayers offered during the last seventy-five years, a hundred farm people were gathered to discuss their community problems. One man spoke on the excessive costs of spraying material for his orchard. Another had spent fifty dollars for feed and sold sixty- nine dollars’ worth of milk during the past month, thus receiving only nineteen dollars for his labor. A mother spoke of the attractions and dangers to their young peo- ple who had to go out of the community for all of their social life. ‘There were so many local economic and social problems it seemed best to organize a community club; but from among all these veteran church members none could be found who was willing to give any time to becoming an officer in such an organization. Neither the spirit of self-denial nor the spirit of service had per- meated that orthodox congregation. Here is another community in need of this week-day religion. A lecture room was built in a Presbyterian church in a prosperous agricultural community. As a result of addresses by the outside speakers who were brought here to lecture, the boys in the neighborhood petitioned the church officials for the use of the hall for games. They were told by the officials to “go build a hall of their own.” “They might knock the plaster off the church,” said one of the leading members. 16 A CHRISTIAN IN THE COUNTRYSIDE “After the boys used the room, we would not want to sit down on the chairs with our good clothes on,” protested one woman. ‘The boys then wrote out a petition and sent it to the grange, asking for the use of their hall. These same church members belonged to the grange also. The debate over the petition was sharp. The result was that the grange agreed to let the boys have the hall but to charge them ten dollars a night. Of course, the boys could not pay this much, and the matter was dropped. These same grange officials are alarmed over the fact that “the young people are not joining the grange as they should.” When one of the church officials was asked about these boys he said, “Oh, they’ve all scattered now.” Like the Levite and the priest this church had the wrong kind of religion. A woman living on a hillside farm in eee New York State raised her own family ; then, when her brother’s wife died, raised his children and later adopted two boys from the State reformatory. Her only explanation of why she wanted to adopt these two was “they needed a good home.” The neighbors say they have it now. Any parent will agree that this reticent Christian woman has both the spirit of sacrifice and of service. A Livine RELIGION We live our religion each day in the week it Christ’s spirit dwells within us. We live it when we get up in the morning by spreading cheer and good will in the name of our Master. We live it at the breakfast table by kind- ness and courtesy. We live it at the store or in a trade by sincerity and honesty. We live it at the grange and farm bureau by a willingness to help. At the school election we will put childhood above taxes in the name of Him who blessed the children. At our community meetings we will have the spirit of service in the name of Him who went about doing good. Our farm will be a republic of kindness, our home a Christian democracy, our community the beginning of the kingdom of heaven, because Christ dwells with his disciples in our midst. WEEK-DAY RELIGION 17 QUESTIONS FOR DISCUSSION - 1. Do we have in our churches to-day people who are playing the part of the priest, the Levite, and the good Samaritan ? 2. What is the difference between a Christian home and one where Christ’s principles of self-denial and service are not practiced ? 3. What do you think about the statement that “too many of our meetings in the church are just talk”? 4. How is Christian idealism lke the ate on a steamship ? 5. A school trustee forbade the playing of games at school. He said to the teachers, “We send our children to school for you to learn ’em to work, not to play.” What about his everyday religion? 6. A prominent church leader, who talks about the near- ness of God, has a tenant on his farm whose family is often sick because the house is unscreened, the drinking water is impure, and the work is too exacting. What atti- tude did Jesus take toward such religious leaders in his day? ?. A pastor preached a straightforward sermon on law enforcement, and the paper came out the next week advis- ing “all ministers to stick to the old-time gospel.” Was the editor referring to Jesus’ gospel? 8. Does a person usually have the spirit of service who stays away from the grange or farm bureau with the excuse that “a few are tryin’ to run it”? CHAPTER II NEIGHBORHOOD GATHERINGS FRIENDS WHEN our Saviour approached Gethsemane he yearned for his friends. We all need friends. When Kingsley was asked the secret of his life he replied, “I had a friend.” When life gets dull and monotonous, when parents argue, children quarrel, and neighbors gossip, then we need to get away from routine work, away from rigid duty, and enjoy the fellowship of our friends. These neighborly gatherings, get-togethers, or picnics keep us from drying up socially; that is, they give us the spirit of neighborli- ness. A community without picnics and socials is full of gossip and fault-finding. When neighbors get together they find they like each other better than they thought they did. Jesus, who gave us the parable of the good Samaritan, puts within the heart of his followers this spirit of good will, friendliness, and love for their neigh- bors. But we must cultivate this spirit of neighborliness by meeting with our neighbors. We must practice being good neighbors. The spirit of good will grows best at community meetings or neighborhood gatherings. The bonds of Israel were strengthened by their many feast days. The Jews had seven principal festivals during the year: the Passover, Pentecost, the Feast of Trumpets, the Day of Atonement, the Feast of Tabernacles, the Feast of Lights, and the Feast of Purim. One of these—the Feast of Tabernacles—is thus described in Deuteronomy: ScRIPTURE LESSON Deut. 16. 13-15. 13 Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy wine-press: 14 and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the sojourner, and the 18 NEIGHBORHOOD GATHERINGS 19 fatherless, and the widow, that are within thy gates. 15 Seven days shalt thou keep a feast unto Jehovah thy God in the place which Jehovah shall choose; because Jehovah thy God will bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful. Jesus observed the Jewish feast days and also attended the social meetings of his Galilean neighbors. John 2. 1-13. 1 And the third day there was a marriage in Cana of Gali- lee; and the mother of Jesus was there; 2 and Jesus also was bidden, and his disciples, to the marriage. 3 And when the -wine failed, the mother of Jesus saith unto him, They have no wine. 4 And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, doit. 6 Now there were six waterpots of stone set there after the Jews’ ‘manner of purifying, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. 9 And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast calleth the bridegroom, 10 and saith unto him, Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now. i1 This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples; and there they abode not many days. 13 And the passover of the Jews was at hand, and Jesus went up to Jerusalem. CHANGES IN ONE COMMUNITY The Jews have been persecuted and scattered through- out every land, yet they have kept their spirit of unity, strengthened by the social as well as by the racial bonds. Jesus observed these meetings. His first miracle was per- formed at a meeting of Galilean neighbors in Cana. The prayer he taught us begins “Our Father.” The kingdom of heaven comes to our community through the coopera- tion of regenerated lives. We must play together, work together, and worship together. How this spirit of neighborliness, good will, and coop- 20 A CHRISTIAN IN THE COUNTRYSIDE eration can be brought about is illustrated in one needy community. After jolting along on a rough, slow train through great forests of pine sprinkled here and there with oak or magnolias, and now and then through large clear- ings, the new minister and his wife finally arrived at the station nearest the country church to which they had been sent. She busied herself in the grocery store, writing her first impressions back home, while he sought for a way for them to “catch a ride out” to the new parish. Hos- pitality and kindness are the chief characteristics of coun- try folk, and he soon found a means of transportation. As the mule team traveled slowly over the rough roads, many questions about the new parish were asked. The houses they passed on the way, unpainted, unplastered, and unpapered, were made of twelve-inch boards put on end. ‘The familiar one-mule cultivator was fighting back the weeds in the fields of cotton, corn, or “goobers.” The only bit of beauty or comfort in evidence was the roomy fireplace of each cabin, the smoke from which curled upward through the pines. This is the section of our country about which most of our American songs have been written. But God has dealt better with this com- munity than has man. For life here is just a monotonous round of working, eating, and sleeping. There is preach- ing once a month. The overcrowded country school has only a short term. Neighborhood kindness is expressed in Sunday dinners; but there are few if any gatherings where culture is taught, or ideals cultivated. The big house where the preacher was to stay was reached at last. It was one of the six painted houses out of a hundred and fifty homes. h j 4 ¥ Ww 7 hi; | eh am i TRA a at Wc ue hl ar AL es Cee maT: ans TO bal hae he ee j ti a Vile M 7 My i all Vr ae Ra ssh ae wh el i ' > A ae i ‘ « 5 : ae fal 1 Ore, im Oe ae y i ' WY oe ripe Loe Sere Se ar ord ea aa ewan Sk MEN, ee a nies = petit pera - ow See pe eet a : Se eee Tae ie cs