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A TRACT FOR THE TIMESV \^X:^iS'i iK". i^^ but in truth the obligation to profess the true faith and thereby insure ' "^-^i^^ the attainment of man's superior good.,- Such is the language o(-ithc: .^r^-^ .^i^iyii;i_^ Ultramontanes, who pretend to be the only true Catholics^ and' it:- v'jjj^?!^^^^^^ should be interpreted accordingly. The starting point with them is. ' i--^ a "^ faith in the infallibility of the Pope; Hence they deem it sufficient to profess obedience to the Catholic Church in the person of her visibfe head, who alone enjoys a universal jurisdiction. To him is. given the plenitude of ecclesiastical power for the right government- r/. the Church and the eternal salvation of souls ; all the treasures of divine revelations, of truth, righteousness and the gifts of God are in the hands of the Pope, who is their sole dispenser and guardian. He carries on Christ's work upon earth, and is in relation lo us what Christ would be if He were still visibly present to rule His Church.. The Pope, having right to direct and indirect temporal power, mayr- employ external means o.' coercion for the salvation of souls and the- greater glory of God ; else the Church could not last to the end of the world. There are, however, no Christian States now ; the age we live ia is the dark age of anti-christian dominion, the age which> precedeis the appearing of the bodily Antichrist to rule for two years- and a hal^ after which, by the coming and intervention of Christ himselfshall be introduced the glorious millenium of absolute papal dominion over the r^enerated world. 1-...^;^:^ r,, : ^^^J^.,; Poetical and dramatic^ rather th^ivh^oriqil and prophetic^. the Ultramontane view may, with a dear conscience, be characterizied as. romantic ; it shows such a preponderance of iaoagination oyeTJfkdg-, ment Some may think it magnanimous, pious and humane ;.,o^Men . ■.-■•. -. Z';-,-- :■ ■''■^■<.'/^;^ ■■- ■ ^■■;■•;>• ;■ ■"*^'; Sit^-f a J,;*^ ^.:t^;i^.^^ ■, ■^T.iJj. m^ 'r> • ■'•■i'f '■-:■ , ., ■ .■i..:,t.%-V ::M. ?^M.^ ■-■: ■ .1 '^'5!!^ ^M .::.^^ i?i( ► M :■*.»■ ^•i n U w W^f^ By^ i'f^;i' K.fV may be content with (t m tr«4itio|)iU «fi4 pr|^iilent,V thev may look upon it AS a theory of religion ir^ore or leii )irolmb}e ana uieAil, or they may conceive it so vividly and hold it ijp passionately lis to take it for objective truth of overwhelminK Importance ; but it cannot stand the testr of a faith tn^ly divine and s^pernat^rfil. fhis, how- evei the romantic believer will not admit, because he thinks the reverse, and depreciates the Protestant faith as merely human and natural. The contention between flomaiitic and f rotestant is not a dead issue. Napoleon I. had ii last to confers that in attempting to en- graft the Institutions of tlie Middle Ages on tliose of the nineteenth pentury, he had erred. But oh hiti fall Romapism revived, the Jesuits were restored, and their policy of papal infallibility has been adopted by the Roman Catholic^hurch> Pope Leo XI U, magnifies the theology of Thomas Aquinas, his allocutions show him' to be full of the phil- osophy of Frederick von Schlegel and Yicomte de Donald, aqd every nerve is being etraiped by \Atsi, witH the help 9f (he Jesuit Company, to move the Hierarchy and make i|ne temporal powers' yield to his omnipotence. In Canada itself, the Roman Ponii/f speaks through the Government of Quebec and agitates every corner of the Dominion. Those who protest against the "Act respecting the settlement of the Jesuits' Estates " are called fanatics by its supporters, as if it were only an act of long Belayed justice, ^hich could give offence merely to minds governed by an over-heated imagination rather than by sound judgment. Do our accusers know what fanaticism means ? Anyhow, the lawlessness of romance is quite apparent in the Jesuits' Estates Act ; and also the misapprehension of the relations of means to ends. The authority of civil.layf is not claimed, but morality is' invoked and the peace of the commuiuty is alleged, as reasons for redressing th6 forfeiture. A strange waylo uphold the moral law \ a strange way to make peace I It may accord with the canons of Roman Catholicism. It does not accord with the principles of justice and prudence. It cannot stand the tests of that Catholic faith which is truly divine and supernatural. i^^-''c^::f^^m4:-;}i^^-}:' , - Let us look into the nature of the thing firpm which sqch acts spring. Romanticists are accustomed to say, that it is a mystery into which even philosophers must not pry, a matter of faith ^nd feeling, not a matter of reason and discussion. But the spirit of rational en- quiry is not to be quenched by any fi^ch mfjolei^t or crafty presiin^p' ^ M s-'' '"Hi m w;- ,'^' ; • '.' 1 ■■A ■fl : \'- m: % .9 r f;v^ ;-n ; tiftq, iT^c faith into which ^pm^n Catholicism resolvi^^ »ts«lf pl^iip8 .tj^i^^^r^^^ :|^^ !jiyin«>ii^|J3p^(natuw R^d thereibre infallible, r If Ihf «||»lfli^'^i^|f ^Mi^ ^Tljfcll'^r ill-founqcid ? .J I-et ^hc ^ature of the thing be exanijqe4.a»5 i-ii^lj^lfM THE NA' TU^P OF THE THING. ■':> In describing the nature pf th(p Roman Catholic faith, we ^8hal|d;|;J|.J^^^ translate from Father Gary's Coinp^ndium of Moral Theology, i. . He' " -'■ say9 :7-Faith, ln general, is assf n( pi^ the authority of a speakef, More closely to our subject, faith, \^ as far as it is a virtue, is deigned >|^ ^to b^ a habit, supernatural,' inluse^i Inclining the intellect to absent j)"^ ; firmly to truth? revealut we dora not say that ^e are preposiet^'j f, cd in favour of such a pHi^ciple. It reminds us so much of the idea'Sj jif i, N ;^S jf^ of faith exposed by David Hume, the Scottilji sceptic, when he wrote yvjtl^i|^'^?;^:^;f ^^^ff, AS follows : — '♦ Upon th« whole," sold he, ••we 'may conclude, that ' li : ;''/?' f V. the Christian religion, no'f only was at firBt attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity ; and whoever is moved by faith to assen^ to it is conscious of a con- stant miracle in his owh persof), which, subverts all t.he principles of his understanding, and gives h|m a deterniinatioi^ Jo bcHeve what is most contrary to custom an<) expci'icnc(e."^UHume'iiitended to hit ''' ^^ Christianity, but he mistook for it the religious faith of the Jesuits. it'i'^ ■ '■-'.«■ ':.•.''■ :^l'U' THE' TESTS,,.; ;,::^,,; ^ ,, .-,;• '■ ■; The tests to be applied are two, the comihon sense of true Chris- tians and the Word of God in Holy Scripture. First, the common sense of true Christians. This is twofold, namely, that which they have in common with other men and that which is peculiar to themselves. Conversion to Chr*st does not de- prive a tnan of any good sense previously possessed. He is as rational as ever, and much more so. Hence he can with the less prejudice and the more aeumei) use his understanding to Judge of the papal faith. Did Pope Leo XIII. expect to abash the free-think- ing Italians, when he wept so many tear: and worshipped the Sacrifice of the Mass as an' antidote to the prevailing passion for Giordano Bruno? The doctrine of transubstantiation, although it be the prop of the papal priesthood, is sufficiently gross to shock the faith of the natural man ; much more, to offtnd^he judgment of the enlightened Christian, who knows by ex|)«ricnce the^U^mony ot his reason, both intuitive and discursive, with his spiritual perception. For. the regen- erate man discerns things spiritually as well as naturally, and thus is doubly fortified against the errors of popery. Add to the common sense of Lamennais the spiritual sense peculiar to the true Christian ^■ff^ll'^i; and you will have a good test' by which'ito 'try 'and to estimate the '^ ' 'character of the Roman Catholic faithV * * Besides, we have the Bible.* ^ Not that it is'a'secohdary rule,' 8ub> ordinate lo the other. "The Quaker and fhe Rohianist agree in holding the subordination of Scripturie to 'another authority in matters of faith^the forirfer fihdiitg thjstuthoHtvin'his inward light, the latter :.v;.- ''i'Si;!^..'^''' -••v.: >t •t**/^^-; yeftintf It' iti'tl^e t:hufc)i>:'' ' The Rationalist, as mystical as «lthcr/»VJjijS /^ril^Ha kKit'liitnAi^Arllu »n'tK« nntiiral iiit/1i>rctnnrlinflr /\f man' ■ D intttlu'^TUi/^Kjf 18, )n n- of is lit iS- at e- is ss of li- e 10 'P le d ih n- is m ^ •-! -■J .-J p,t, #^. '^M- '"/■% ' i^ ' •^^'^■•■^'••" in er :t^-- %. foith^ with ail necessary precautions against error. It is a m\nc^\Q^y'if([ and standing revelation given by God to men in their state of siij iii ^''^• order that they may be saved by grace through faith in Chr|s^v^(.>li:';;4f transcends the law of nature, being not only divine but supernatiirj^);? The Holy Spirit, its author, uses it as the ordinary means of imparlinl;!' a gracious and saving faith. For, " H^ is the efficient bfoiir fttithi'ipr' the agent who causeth lis to believe, enlightening ou^^ rvtihds and dfj^yj ing our hearts to cQhsent }b (he truth, but the evidences of diyinitir w^ see in the scripture, thfougl) the Spirit's enlightening usj are th||^ea;r; son or motive of our believing ; they move its to believe, objec|[YC'iy|l but the Spirit, eiirectiv<|lV«" I Here is no fanaticism; but & genuinVllndi|i intelligible intercpurs^j)etween, the IJving G^d and reasonable ifoulStiii:^ Thppe whp kpOw' thjs'Way of! believing ought \o be excused !if'|they]|jg^ distrust the testinidhy and dislike the ministry of the Roman Catholic^^f; priesthood. We should' count ourselves worse than knight^-errant ^.;':^ig^| if we expected to win Chrjst and be found in Him by hearing and v ;tV^ obeying the visible head : of Romanispi. The truth and sobernesf^/f the apostle Paiilcoipinend themselves to our consciences, wheii'hei^^ says :' " The woird is nigh thee, even in thy mouth and in thy heart ^> that is, the word of faith which we preach ; that if thou shah confess with thy mbuth the Lord Jesus and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." ■■J ■f'v*' APPLICATION. Jl)e essentiarclinracter of the Roman Cattiolic faith we And t^* be. in effiict^ a habitual inclination of mind to assent firmly to the, p^^^i; 'vt;;^!^;., testimony pf the Roman Csttholic Church as the infallible Word of *tif^fe;H^ God to' us.- This habjt is iascribed ^o the operation of the Holy Spirit " .■•, its?. , >'W" '<-.• M ^^^f^-'. sdves, as they are 'entitleci ' ^hd well ' able to' do. Romanists may insinuate that' all except themselves are blind' and lniritual things; Biit we know ourselves better than they doi , . 'p*,'ii'*;y|j aHd ^ji 'We* are libt Hvitho'u't spiritual i^n'derstanding, 86> we caiii'fiieardh'L^i^^^Mii^ fit ■':mm m « ■'■■ •^?_. , :^ .f^' \ % t'i m0 ■vs ^■' (jie icriptur^ of truth and 49ter(nine whether the Roman Catholic i^^ faith be Christian pr aWti-C|»rj»ll«n';\Wf !***«* *'|»»f t*^f ■cripiures teach, aa4 comparing it wit|> th« papal doctrine we iinait uy that the prevailing character of the Romati patholjc; faith is anti-christian. Pretending to ipeak for the French Canadian people, Z.q Viriti says : " Our ideal is the formation here, in this corner of the earth watered by the blodd of our heroes, of a nation which shall perform on this continent the part France has played so long in Europe, and which she may continue lo play if she wquld but resume tt)|^ Chhi- tian traditions violently ruptured at' the Revolution of 1789. To do that, it is not theoretically necessary that she should bcfome a monarchy again ; but it is necessary that she should return tp Christ. k|]^ '^^' \ ^^^ aspiration is to found a nation which socially shall profess the ^Tif;'' ' Roman t^aiholic faith and speak the French language." In this ' ' - declaration we can 'see the spirit of Romanism. It carbs pqt tor a French monarchy, it is content with a French republic, and |t even regards the French language as only of subordinate importance; above all, it would have the intolerant Popery which predominated so strongly in the old Bourbon regime ; which persecuted the Pro- testants, crushed the Jansenists and defeated the Gallicans ; which preferred the casuistry of the Jesuits and promoted infidelity, fomen- ted strife at home and abroad, pampered the higher classes of society .;{ v^ and oppressed the commv^ people, till at last the body politic, extremely vexed and unable to relieve its troubles by the overthrow of the company of Jesuits and by some other remedial measures, determined to go into the Revolution. The grand problem to be solved was, what shall be the relative importance of the Commons as com- pared with the Nobles and theJClergy? The cry was raised by the Abb($ Sieyb, " Wliat is the Third ji:s(4{e ? Everything. What has it been hitherto in a political sense ? Nothing. What does it ask to be ? Something." Then the States-General assembled, and revolu- ; ' ' tionary France took its own way. Are we in Canada to invite a return of effete Bourbonism, under the name of Christian religioa? The idea is monstrous; yet it is thie,natunil pqtcome of the mental ;:.!i>^''^'^ habit said to be infused a|id eonfifmed. by the ordinances of the Roman Catholic Church, inclining men only to. Po]>ery. Many hesitate to say point-blank, that the Pope is Anti-Christ. It is not expedient at present to enter, into any dispute either with Praeterists or Futurists. This, howem, jnutt ^ boldly aflRrmed,- that the char- '>, I ::;|: .\ w ■J4p 4\. 9 •A': '■.If ...'.' «cter of f opery, ^specially at it it defined and develops (| \h t|^M t ; Us( dayi by th^ cff^ of the Jesuitical party, is glaripgly antichirlltiitp,^ ';'^ being utterly ppppied ^o the ordinancei and ends of the gospflj^iW^f .^have laid the' Jesuitical party; because, after all, there are |o^hef,7i^ . parties, , )aic, clerical and regular, . conflicting within the Roman >-P. Catholic Church ; although the Jesuits gained the ascendency in the Vatican Council by the definition and proclamation of Papal Infalli- bility. ; ^ Emile Chevalier in cne of his Dramas of North America, *,' Lfi Huronne," tells of a secret society, the Holy Association of thq Sons,;,, of Liberty, whose word of pass was Canada, and its word of recogni:r;l^f}" tion Rome ; and how that there were in it certain enthusiastic spiirits,'| If ho allowed themselves to be caught by the charp)s of the !n^|irv<^|,ti '; lous. Avowing to (he Supreme Being that the love of fratjprnitv fhd liberty' was their 'so.e,' inotive, they set themselves to discusffypl^ii' of independence for Canada. ' " But no person, wi^h ^he. exception , perhops.of t|)e. Grand MasteV and Alfred Robin, acked himself ;sef-jt^f;| iously the question, how they were going to chase the English' o^t ic^>i ' the colony. Yet, although th*; Anglo-Saxons were no.' in the majority, ' <>; they had the moral force, and were to be reckoned with," ■■-■■ Is there not some truth, as well as humour, in the compati^jn, .|| ' when such would-be liberals and patriots, as the Germans dill par' ^ ticularists, are likened to a bone-gnawing dog sculptured in a cartoiich,' with the legend under-graven, "In gnawing it I take my repose; a tiTiiv;.^*^godly/'^ So living, they can live together in peace an^ ba|r)^9nx».i^9t1^' ■i-v-:otherwise.-< . - ■ , "• .*,*.- .-■■.''^^^yM Let no one feign that either Republican France, or \he :Unit.:d>,?ti{5y|| States of North America, will ever be so infatuated as to encourage the >MJv'^1^;t; ", establishment of a Jesuit Government in Canada. They know too much of the evil of machinations against political unity tp be so dcinenled,'. ,< t t* . . ■ ' . Cv '.in" i'.-'VK'.''' tffl '.TM;:' '-.'■ V: ■' »;'■'»''■''>'■■■ .^■ 10 ^M-;. %\ they 9^\t po^ »9 fond of c^gptfr-re^lulMns fis r<;kdUy to abandon : ■ j : the priocipl?< pf pn^M;utiory«i Klwrl^r F^l?') J^tJ^y ^*Ve learned to ^^v ^^! liyp an^ ,8^: Ypi, m(g{],t wirW>|Si|c«la^^ Bfitisli people; "^T/ conipinnf|[, III acc<)rdanc« witii ihc fcc^ie^ |re§|y;pf Ppver, to restore "' ' the religious an^d. civil cjespoMini of th^ Stuarts. ' Let no one desire to split the confederation of tl)^' J^rqyinces In the Dominion of Canr ;^Ali;\,:|, .,;-:;' ada^ ifnagini^i^ that the breach Y^jj'W ''P^ol the way for the monarchy ji^^lr, '■* of the Pope, .if Naj)ol^pQ^^jh6 prie^^pould not^ b^^ down the Ji(^ V Kingdom^ of, yEurpiit; ajnd 'pf|iMi^d tl^eni, injp. ^one Tfankish Empire, ;|j;: '^ niuch less cfii^ the yniyers^l. 9J8J^op9fth^^Ko^an Catholic Church, ^Vf M^I'^jllJ l^is stale|ep<;bftntniipnU, (fith^f'in'Caifipd^ else, re- ^J>J^^fe store the l*apacy of the M'^^dle Agc«"ori the'r^in? of n|pdem convic- v^t4ii( tiions and ocperience. There is a moral force in the civilization of ihe nipeteenih ceutury of the christian efa, sufficient, under God, to ^lii'^V frustrate forever all the rouftantic adventures >yhich can be attempted ;iiC ' v i'^ behalf of a faith hostile fo the existence and progress of Christian '"*•■•%,'. ^' ^wraanity. '.'■•,'■'': ''.^/»r'.'jvl iiJ-H r:i«'i^ - ^''0^ the standpoint of Vatican .politics, there seem to be three ^{i^^l; kinds of liberals; First, those 1^^ for equa! rights to fj' Romanists as well as Protestants ; second, those who stand up for ;j^|f^^'-^ equal rights to Protestants a9 weU i^s ^o;;)^nists ; and, third, those p|:^^who argtie for. pfiramoiint , fights t^. Romauists. , The fiist class " incliides ordinary Prote8tan|s. sonae'of . them inclining to yield to Romanists, more' than is due. "fhe second contains those liberal \ Romanists of whom the writer of the pamphle*: La Source du \ Mai says : "They not only acknov^led^^ that we mu^t indulge in the '< practical toleration required by circumstances, but when they assert V that Protestants have equal rights with Catholics, they go further still. As the exercise of liberty appeafi^o^^em legitimate, they are pre- pared to sacrifice the rights of the Ch^nh, and even its principles, ;. to free-thought." We would say rather, they cherish Gallican ideas, : And are the true French Canadians, "^'he notion of constitutional ^' liberty is not foreign to then). To them i^Js patura.1 arid traditional. im^he third class, claiming par5||i|ount fig|»t»^|.9 li.9»»J«ft»ljst5, consists of ^7^f'^^'|:^yjesuiti(^^ papists, who are liberal only to fheinffelves. Enemies tp j|^.f>>i:^,^\ constitutional and. laical ciyil goyerntnentV^tjiey realiy hate French '^(.i[;>^; * ilaw, fu|ly as much as British \v^. 'T^heir pectili^r notion of religion : : makes them . imagine that they,, especia^y th^ clergy and the mpnks ./among theni, occ"py a ^«rt? pf fuj^ri^atupil {^igni^y ei^t^tling them to ^. '■ ' - ■ . :. ■: ';■"■' i'Ct: '•■Pv.':-/''^." '". '>-■ ■'..'.'' ."''''.' ! ■ , :.e'; ■'■J, i^!-.' n \K:;' :-i>:if • ■^4 § rm •t •( t H m 11 i^'V^;';^^rS:^i But their intense fnnaliicifiii) (its another. It y(qu\d ofiva^r^ ^n^er6^^ T^ predicHon of itne litieiilly^ls^^' ',Jani|9 is likely t()'i)e Ailfilled. Papa) infallibility has heranie i^'ini^^^ ;, an<) reduce t^e true flock that still remains in it, to more complete '^1 ' subjection and a fi^tai end. We mean the Church of the Pope, not '••M ..the Church of Jesifs Christ. For the Jesuits, having (^t last overborneMp 'th0 Roman Episcopate und completed the papa|' system by cpnceHfif f (rating the life of their Catholic Church in its het^d, may now subvert^ i':-i'V-j- ■-. r. ■ tbrn'by thfe pitilesS'Fatreds of races '^hd ciassesr 'Against ibis fiiglTtrT'i ful contradiction reason is disarmed ; and " : new breath of Christian 'V^^^ j, . ;. ;;i _; charity do flot coipe to extinguish thf( hatfeds, tlie world, a prey.tojH / -^^fci ■ f^^^ strife of' races^ and classes, will be a hell,". But what did hel^ ' ■- "vku^an when h^ went oi^ to aver, with a Sigh, that the supreme victory ^^ oyer violence'; is possible onl> with and through Catholicism, and >^;* pointed to Pope Pius IX. as the champion of justice and liberty f/v'l^i^p I , / V . fTrue it is| that the world needs 4 faith which worketh by love. .^^Ve 1 1?|?*j| '. Vf^^^^^^^^^^ Christianity in order to perfect human society. But 'the '^^^^i^ • . ; t . t inals and deny to then) tt)eir legitimate share of power. If deniocracjr >^J*/:|^lj|ij^' ^ ;t J:i M^tends to anarchy, 'iponarcl^ tends to despotism. Mutual benefi^ and ""^^I^Ml 'll^j^rtUtuai (^^^ attained only by 'mutual justice^the ^asii^-wMf^ l^l^^^of which,' the modern yfQtl^ has come to think, is to be disfcovered ^J^'*^^*;^ ''/.♦hrbiigh the general sense of the people expressed by universal suf-, .'J frage, rather than through ^he obtrusive representations of the Roman PpntifT, yiho certaiiily has no monopoly of wisdom. Let the authority ' ^'bf, hply 9criptur^ find the gei^ius of the Christian iaith pervade 'and 1%^ ;^ .^'M . r " w » iVii '^■■'':*''^i f ^w?1 I^'vJ .#?^ ;^'«»-.^' ,s .K'>^^W^' ^' ■ - •■ ■ >■. .V-■i■^•v?•.;S^^/-■l*'-^ ,■ ^ .; " '.r'.'Vv^ -.V.-^;-^;' ;;,1^^;C^r ;■.;.. ■ ". - dttect the human race* th«>n. nnlv then, shull the tra^.eant 'Y':m!:: ■>*;a V '^•f- dffect the human race,' theo^ only then, shjdl the truef conciliatory : policy be insured to the world, v Why should men^. amid the full blaze of nineteenth century enlightenment, allow themselves any ^ longer to be deceived by the pretensions of Vaticanism, as if it'were identical with Christianity? What was foreseen by sagacious obser- vers more than two hundred years ago, should now be clear to all,, namely, that " the great design of grasping temporal power upon a spiritual account will prove at last to be the greatest badge of Anti- christ" Papal tyranny stands op<:aly condemned at the bar of natural .^jvconscience and before the judgment-seat of Christ. It. is a sure sign , "^", of failure in a system of religion, when moral influence is postponed •^^jBo miliiaiy force. ' •'•■tip':--' ?^^"* if Champlain and Richelieu conceived the idea of establishing a .French Empire in America, they made a great mistake when they ^^ expected the missionary system of the Jesuits to help them. In ^^ ^Canada, as elsewhere, the history of Roman Catholic colonization, .. especially during the " heroic age of New France," is a history of confusion and collapse. Knights of the Cross, like M. de Mont- ■ aoagny, and devotees like Jean de Brebeuf, may do their best to create ' a northern Paraguay, but they cannot succeed. To debar the Hug- ■: ttenot was to let in the Iroquois and provoke the Puritan. When the Jesuits were yet puissant, Montesquieu wrote that their Society was the first to show in America the idea of rel^ion joined to that of iRimanity ; but afterwards Voltaire found ton much cause for denounc- ?ng[ their method of action, as a shameful and intolerable pedantry which attempted to promote the happiness of men by treating them like infants and sb.ves. Yes, popery and infidelity and fanaticism must give place ta the pure Gospel of Jesus Christ, in order that mankind may be wise and happy. ■S^!^'y y ■ '..---.•.,**■■ v.-, ]!t. - '> . .r ^. ' .- .- ■■ ■•■."•'vniifr:. ■■■'.■■„ it*' ?*?■ ■^7.-. ft-**!;* "•■^''' ::''ii''.. ■'■<'] \j,m .*i"'i5 m