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HEBANON, coiu MBIA co., N.Y., IN THE YEAR º - - - - - - - -------- -- ------ - ---- º --- º ... ............., ººl lº º 18% Is THE TWENTY-secosº XRAR ºr tº AGF. - - - º º - - - - º º - º - - --- - -- º -- - - - - - º º - - º- º º - º - ºf || º , -- º º º -----> -- * -º-º-º- º º º º -º-º-º-º: º - - --- º - - º º º --- -- º º - º º -" --- --- -- - - - --- - º -- -º-º-º- --- ----- --- º º º º º - º -- --- --- - - º - -- RSONS AN - OMPAN EED DºC º **-i-º-º: BRIEF N ARRATIVE OF EVENIS IDDHN VARDIS REFORMS BY JANE D. KNIGHT, w Ho WAS REARED IN THE SOCIETY OF FRIENDS, AND UNITED WITH THE SHARERS AT MIT. LEBANON, COLUMBIA CO., N. Y., IN THE YEAR 1826, IN THE TWENTY-SECOND YEAR OF HER AGE. A L B. A. N. Y. : W. EED, PARSONS AND COMPANY. I8SO. INTRODUCTION. Those who would chronicle past history “must nothing extenuate or aught set down in malice ; ” for there is a righteous judge who will finally balance all things duly. In retracing the corridors of a long life-time, and noting the events that have taken place, and join- ing them together as links in a chain, incidents crowd upon the mind too numerous to mention ; in which we discover indicators pointing to a higher life — to the Zion of God — the mountain of the Lord’s house, which, in prophetic language, would tower above all other hills. The torch-lights borne by the prophets of previous dispensations gave light, and were needful to the people of those times, who sat in darkness, and were under the shadow of spiritual death ; but now a greater light and glory is revealed through the manifestation of the dual Christ spirit, which transcends that of the past. 4 In offering this short narrative, I trust that my motive will vindicate the effort I have made. Hav- ing attained to the age of seventy-five years, and feeling that I am nearing the confines of another world, I leave this as a memoir to friends who may be interested in my history ; but more especially would I commend it, with my affectionate regards, to the rising generation, in whom I feel a deep interest. EVENTS 00NNECTED WITH EARLY LIFE. When I was about five years old, my father, “Abel Knight,” moved his family from Philadelphia to Bal- timore, and engaged in the flouring business, which, at that time, was very lucrative. The journey was taken in a carriage, making a long ride of four or five days, now accomplished in as many hours. It proved to be an ill-timed move, for there were many political agi- tations preceding the war with Great Britain in the year 1812. The mob element then prevailed to an alarming extent, and men trembled, for they knew not when they might be in the power of those who would not listen to reason ; nor did women know when their homes and inmates would be assailed, while the poor children quailed lest the mob would make a fearful descent upon them. Children suffer much at such times, for they know not the cause or what the end may be. It was indeed a reign of terror. 6 Soon followed the declaration of war between Eng- land and America, the British asserting their various claims on Sea or territory, and thus the peace was dis- turbed. The Quakers were two-fold sufferers in those times, as they protested against bearing arms, and were non-resistants, favoring neither side; on that account, they were frequently despoiled of their prop- erty, for unprincipled men, with a “little brief author- ity,” were determined that they should appear on the training ground, or pay exorbitantly to the then rul- ing powers. At one time, two of the officials came to my father's house to warn one of the family to appear on the ground equipped for training. It so happened that I went to the door ; they handed the paper to me, which I took and instantly tore it up. The men looked surprised, but left apparently as much ashamed as I was frightened. Had I been a few years older, in all probability I should have had a view of the in- terior of a court-house, and mayhap the county jail; but there was no further action taken in the matter. Then in addition to this, was a sad sound heard from the fort not far distant, from which the booming of cannon fell heavily on the ear, indicating destruction ; taken altogether, there could not be much childish glee in those days. /* 7 From the top of our house we could see the British fleet on the Patapsco river, and we knew not how soon it might prevail; then the fire, as well as the sword, would devastate, and fearful raids might be expected from soldiers, who at such times are subject to no law. The common trouble seemed to affect the interest of all ; and friends would often live crowded in close quarters, and with words of sympathy and kindness, comfort each other. Our family were at one time at the house of Wil- liam Tyson, about three miles from the city ; and one afternoon a great smoke was seen. We expected the city of Baltimore was on fire. We all ran to a hill near by to see if it was really the case, but learned that it was Washington, instead of Baltimore, that was being ruthlessly destroyed. FLEEING FROM DANGER. To escape such unsafe conditions, my father pur- chased a farm at Elkridge, near Ellicott's Mills, nine or ten miles from Baltimore, where we had a simple, quiet home that might have sufficed even Cowper's yearning “for a lodge in some vast wilderness where rumors of offensive and defensive war might never reach him more.” That region was more attractive 8 to the lover of the picturesque than to the agricul- turist; however, there was much to admire among the high hills of Elkridge, Anne Arundel county, and there we remained until peace was declared. Again we were induced to return to city life, and once more our residence was in Baltimore, where to our discomfort we had to encounter the reappearance of odious militia officers, who occasioned the Quakers much annoyance. The slave power at that time dominated, and Balti- more was one of its strongholds and chief marts. Many of the Society of Friends bore their testimony valiantly, and were much exercised in mind upon the slave question, which was sustained by clerical and governmental powers. Many renounced the use of arti- cles that were produced by slave labor, and whole families were supplied with food and clothing, the product of free labor ; albeit, even that would not often bear very strict scrutiny, as just remuneration to the laborer was seldom awarded. AMONG THE FOREMOST in the work of rescuing the colored race from bondage, and striving to assist the free, that they might become honest and honorable citizens, was Elisha Tyson. This 9 action was obnoxious to those who contended “that the black man had no rights that the white man was bound to respect,” asserting even from the pulpit that helpless Africans were designed to toil and suffer through life, for the interest and pleasure of their owners; the lust of filthy lucre ruled, and strong were the manacles that bound Africa's chil- dren. I well remember the little girl called Muzingo, who was taken into our family; she (with others) was stolen from Africa. They were sought out, and taken possession of by Elisha Tyson, who found homes for them among Friends. The young Muzingo was a bright, interesting child, and much loved. When she learned to speak English, she told in a very pathetic S manner of her sufferings in the ship that bore her far away from home and friends ; but early sufferings had their effect, and the new life, perhaps, was not as well adapted to her constitution as was her native clime and simple fare ; for the little spirit was soon released from the mortal form, no doubt, to blend again with scenes and friends in the land that gave her birth. THE QUAKER SOCIETY in Baltimore took an active part in behalf of the native Indians. Philip E. Thomas was one of the principal actors in the work, and he strove hard to have them 2 10 dealt with more justly and taught what was for their benefit, whenever it could be effected, and sought to enlist sympathy and interest for the children of the forest, claiming that the red man was entitled to hu- mane and just treatment. Though great was the work, and apparently of slow progress, yet those efforts were registered, and good results have followed to gladden the heart of the humanitarian. ANTECEDENTs. Here allow me to diverge from my subject, and give a brief history of my ancestry. My grandfather, Israel Knight, was a descendant of Giles Knight, who came from Gloucestershire, England, in company with Wil- liam Penn and many others. He located in Bucks county, fifteen miles from Philadelphia, known as By- berry, afterward called Ben-Salem. The Friends there congregated were farmers, and generally speaking, true representatives of unadulterated, primitive Quakerism. At the old homestead, I spent many pleasant days in early life, often going to First and Fourth day meet- ings, which were scrupulously observed. John Comly was one of the principal leaders; he was known as a scholar and teacher, and published a spelling and grammar book, in accordance with Friends' views and 11 order. Much might be said in commendation of this little society, for they certainly evinced great sincerity in their lives, and foreshadowed a more spiritual work that was to follow. My grandparents on my mother's side, Isaac and Jane Donaldson, were also firm and exemplary mem- bers of Friends’ Society in Philadelphia. With them I frequently tarried during the period of childhood and youth. They had most of the writings of the early Quakers in their house, and other histories of those who had suffered for the truth. They were given me to read, and I became intensely interested in them. I often asked myself the question, “would / be willing to sacrifice and forsake that which was most dear to me, if convicted of present error, and convinced of higher truth ** I was often present at the “home sittings,” as they were termed — which were simply family gatherings, with the addition of a few neighboring Friends, who would meet to enjoy each other's Society, and perhaps some among the number who had been called to travel as ministers. In those social gatherings, one or more would often be influenced to sit in silence, in which all the household would participate. Then would follow the overshadowing of the divine spirit, and words of 12 Q. advice or comfort would be spoken, attended with weight, and effecting great good. Among the prominent ministers who were called “traveling Friends,” were Thomas Scattergood and Jessie Kersey. They were bright lights and true to the dispensation they were in. I was convinced and made to feel that a superior work was needed, and that the earthly, outward life could never satisfy the im- mortal part. ABOUT THE YEAR 1817 Abel, my father, and his family, removed to Philadel- phia. For some time, nothing unusual or worthy of note transpired, save the common events occurring in a city, where trade, traffic, fashion and folly were the ruling incentives. I longed for the sweets of country life, where the true and rational are more manifest than can possibly be found in an artificial life in a city. At times, the spirit brooded over the stagnant places even in the city, and the waters became troubled. Agitation of thought, and a spirit of inquiry was awak- ened in many minds; they were zealous, and energetic in combatting the clerical power; for while that was strong, no essential progressive movement could be effected, as the clergy were sustainers of the anti-Chris- 13 tian, and not the Christian life, which, according to their teaching, was not attainable. Parties both in and . outside of Quaker Societies entered a forcible protest against this hierarchy. THEoPHILUS GATES was a fearless worker in those days. He wrote and distributed tracts that showed the blighting effects of missionary movements in foreign lands, evincing that missionaries, generally speaking, lived a life diverse from the teachings of Jesus, whom they professed to fol- low, and in many ways were actual stumbling blocks, not promoting the welfare of the people ; always cry- ing “give, give,” but, after receiving, did not right- eously appropriate and distribute; showing that priests and missionaries made great demands for the so-called heathen in foreign lands, while causes that produce misery and inequality at home were disregarded. At times, even in that day, efforts were made to combine church and State, at which some were alarmed; and when Ezra Styles Ely asked for more governmental action in that direction, there was much indignation felt and expressed, being confident that a power thus formed would be the annulling of all that had been gained by sore conflicts for the rights of man, 14 and freedom of conscience. With a vigilant eye, and protesting voice, many evils were for the time averted; doubtless the spirit of the martyrs often inspired and strenghtened those workers in the cause of freedom. CoNTROVERSIAL DISCUSSIONs. In the year 1825, a discussion or controversy arose between one Spring, D. D., a Presbyterian, and Knee- land, D. D., a Unitarian, which was of great interest, causing many to see more clearly the inconsistencies of old theology, and the more correct views of the Uni- tarian. Then came the long and excited discussion between Gilbert, a Presbyterian D. D., signing him- self Paul, and a Quaker preacher under the signature of Amicus, which was published periodically at the time, and created a good deal of interest, by which was seen the more spiritual and correct view of the Quaker Order, and the untenable premises of man- made creeds and dogmas. The commotion thereby caused dissatisfaction, and produced disintegration : the fruit of which began to appear among Friends, and brought forth sorrow and tribulation, which culminated in a division between the conservative class, those of mere creedal growth on the one hand, and the more progressive and liberal minded on the other. The one 15 opposing progress and investigation, and the other man- ifesting a disposition to move on to the higher ground. They advocated emancipation for the slaves – freedom for all — with just and equitable laws to govern Society. THE SPLITTING PoſNT. Then came that fearless pioneer, Elias Hicks, who publicly declared his conscientious views in relation to the work and life of Quakerism, and acknowledged the power that brought it forth, and also advocated its expansion. This was followed by a protest from the orthodox class against the so-called innovators, asserf- ing the right to silence the voice of the more progress- ive and liberal class. There was also much diversity of opinion in regard to doctrine to the old theological ideas in reference to the atonement—resurrection—di- vinity of Jesus, which were all freely discussed. Those termed Hicksites considered Jesus as a mere man divinely inspired, whose precepts and examples were righteous and true. This was ostensibly the splitting point. Many who had formerly been near and dear friends became divided and estranged. To those who had been early led to believe that the Quaker dispensation 16 was the ultimatum of all that was right and just, in a religious point of view, this unlooked-for rupture caused doubt and dismay. But with it came the spirit of investigation, causing many to reason, and examine the views of those who had come out from the old traditional orders, with their various creeds and incon- sistencies; thus while old ties were being severed, as the previous heavens were passing away, so the sound of “Lo here and lo there’’ was heard. The spirit of investigation was rife at that time, but many reasoned falsely, and infidelic or atheistic conditions were the result, while others, by true reasoning, became more spiritual, and received enlarged and enlightened views. ROBERT Owen visited Philadelphia in the year 1825, and lectured there. His teachings were extensively published, and his communistic views were attractive, while his sincere and humanitarian spirit caused many to accept them. Such felt that improvement was needed and attaina- ble, and that antagonistic conditions — dividing and subdividing — need not always prevail. With devo- tion and zeal they sought to inaugurate a system of justice and equality, and by thus organizing, find an 17 all-healing panacea for the ills of life, whose name was legion. My father (Abel Knight) was one of the energetic workers who labored honestly to upbuild and sustain the communistic system. Among the number who strove to co-operate in the educational department was Professor Rafinesque, a man of fine learning, and useful knowledge. Also Professor McClure, a highly compe- tent teacher, in connection with Pestalozzi, of Ger- many. Books and papers of various kinds were placed in our house to be used when needed, which were attractive and instructive, and there were hopeful prospects for the projected community. One E. Posthelwaite Page, a man of culture and property, who was called the high priest, dressed him- self entirely in green. This he intended as a rebuke to the devotees of fashion. The paper called the “Working Man’s Advocate,” edited by “G. H. Evans,” which contained broad and liberal sentiments, was received with expressions of welcome and pro- duced good results. Fanny Wright, his contemporary, was fearless and independent in her action to help build up a social order free from the conflicting elements that ruled in isolated families. Matthew Cary — well- known as an extensive publisher and political econo 3 1S mist—issued a pamphlet wherein were specified clearer views-regarding financial, commercial and social rela- tions. . Thus the new movement was aided by many eccen- tric characters of divers opinions, yet upon one point they were clear and united, i. e., escape if possible from the dominant rule of caste, creed and monopoly, as R. D. Owen said of the Indiana or New Harmony Com- munity. It was “liberty, equality and fraternity in downright earnest.” It found favor with the hetero- geneous classes of radicals, enthusiastic devotees to principle, honest latitudinarians and lazy theorists, with . a sprinkling of unprincipled sharpers thrown in. A Superficial observer might have judged that an embassy from the Cave of Adullam was in motion. PROSPECTIVE CoMMUNITY. The property designed for the prospective com- munity was at Valley Forge, a place occupied by Washington's army in the days of revolutionary strug- gles, which offered many favorable attractions. Rog- ers, the name of the owner of the premises that the Communists had designed for their home, held out many inducements to the trusting strangers; and in him they placed much confidence, as he made fair and 19 seemingly true professions. But, alas! he proved to be a deceitful, speculative person, and they were soon obliged to leave the hoped for Utopia. They were doomed to disappointment; for they found that neither builders nor material could blend or cement together the pentecostal structure, of which they had caught a glimpse ; on one hand was to be met opposition and ridicule, and on the other, they had to meet the sad reverse of feeling experienced by the too sanguine, yet sincere leaders. Their losses and vexations in pecuniary matters were severely felt ; and again was to be encountered the selfish, monopolizing power, with all its avarice, covetousness and hard-heartedness. The association, like many of similar character, was of short duration, and soon became extinct; and they were reluctantly compelled to contend with the dominant, unchristian elements of the world. Still, there were a number that earnestly yearned for the higher life; and the spirit seemed to say, “Lo, the Comforter is near ; ” and over the tumultuous sea, would float a calm, Sweet tone, as if from an angel saying, “Hope on — work ever.” 20 SPIRITUAL Awake NING. About that time, my father was greatly exercised in mind, feeling the need of something more spiritual and reliable than any thing he had hitherto attained. When he was thus wrought upon, he was many times unable to attend to his business affairs, and would re- tire to his room, and there bow himself down in sor- row and deep tribulation. At times, his spirit would be lifted up, and he would take new courage; for he felt an assurance that his prayers were heard, and that a light would soon break forth, showing the work of redemption ; and he would call for Sarah (my younger sister) and myself, and say to us in a prophetic and solemn manner, “there is something coming ; some- thing to be revealed that is new. I know not what it is ; but I wantjyou both to keep yourselves free and unprejudiced, that you may be able to think and judge for yourselves, and also act for yourselves. There is great importance in the work near at hand.” I repeat it: you must keep free to exercise your own judg- ment, and conscientiously accept or reject.” We were often inclined to think that our kind father was feel- ing more than was really needful, yet his words were too weighty to pass unheeded. When conversing 21 upon the great events of the time, some persons spoke to him of the “SHAKER SOCIETIES,” who, as a people, exemplified in their lives, in a large degree, the spiritual work and order which they were seeking, and of which they had caught a view. An interest was thus awakened that caused a small num- ber of persons to seek for more information concern- ing this hitherto unknown people. My father wrote to the western societies, asking for further knowledge, which was quickly and liberally responded to. In the spring of 1826, he went to New York to at- tend Friends' yearly meeting, and a favorable oppor- tunity offered for him to go on to Watervliet, and take at least one hour's glance at a Shaker village; and possibly to get Some insight into the cause that prompted such devotion of character, with such satis- factory results. The summer following, in company with my mother, he visited New Lebanon, Columbia county, N. Y. When they returned to Philadelphia, both gave a glowing account of the Society, and of their domestic arrangements and spiritual attain- lmentS. In the fall of 1826, two brethren, Richard Bush- 22 Qºmº nell and Proctor Sampson, came to Philadelphia to visit the people who had sent forth the “Macedonia cry " for help.. They were entertained at the house of one of the number, who was deeply interested and favorably impressed. We regretted that we could not have that privilege, but there a spirit of opposi- tion arose in our family, too strong to have it practica- ble. The brethren were visited by many people, and imparted light, love and courage to all who were pre- pared to receive ; but some went away sorrowing, not being ready and willing to make the required sacri- fice; while others, who had been earnestly struggling for a long time, and had prayed “Lord send by whom thou wilt, only give us the bread and water of life,” were thankful to accept truth from those heavenly messengers, whose testimony was strong and power- ful, calling souls to a life of purity and full consecra- tion that would result in peace and harmony. Thus the ‘‘ desire of all nations,” to them had come ; that for which they had long been yearning. When the time came for the brethren to return home, my SISTER SARAH decided to go to New Lebanon with them, as she wished to become a practical Christian, and she felt 23 that a way was now open for her to escape from the corruptions of the world. This purpose met with severe opposition, as she was a favorite in the family, and dearly loved by a large circle of friends. They wanted to banish Shakerism from their midst, and all was done that could be to thwart its progress. And, as we had occasion to believe that coercive measures would be taken to prevent her departure, it was deemed best that she should leave home at midnight, accompanied by her father, which was accomplished, and the early morn found her on the way to her new home. The consternation and commotion that ensued can- not be described. Most surely I had my share of censure, and had sore trials to pass through. Some expressed their regret that the days of the inquisition were passed, and suggested remedies for the wild fanatics by placing them in a barrel, with spikes in- serted, or possibly an application of a blister on the head. However no such proceedings transpired. Others felt, as they had never felt before, that the end of the world had come upon them. * On account of the spirit of opposition that was aroused in our family, I avoided, as much as possible, all conversation on the subject of Shakerism, but im- * : 24 proved every opportunity in reading such books as were placed within my reach pertaining thereto. I gathered many truths from the book called the “Mil- lennial Church” which were very profitable to me. In process of time I became settled in my mind that “Shakerism" was true, and founded upon just prin- ciples. I made known my convictions, and expressed a desire to become better acquainted, and form a nearer relation to a people that gave evidence that they were in possession of the Christian spirit that prevailed in the Pentecostal Church, which now, as then, brought forth a new order of things -— an household of faith –– a true brotherhood and sisterhood, based upon love to God, and to humanity. e The question arose in my mind, could I longer live in the elements which sustained and centered in the generative life? or should I come out therefrom and rise into the higher spiritual order on the angelic plane Z This was the test, and thus I queried. If this was to be the ultimate, why not commence the work at once 2 This manner of reasoning was not accepta- ble to any of my friends, with the exception of my father. To dwell on the trials that ensued from the choice that I then made is not needful, all have their times of trial in some form. Suffice it to say, I felt that I 25 could forego earthly pleasures, and relinquish the society I was identified with. But to know that I was grieving those whom I loved and who loved and cared for me was my severest trial. I felt that the time had fully come for me to move off from the old, on to new ground, and prove by so doing that the lessons already learned should not be lost. If my friends could not see and feel as I did, it would be no excuse for me. If my opportunities to learn had been greater than theirs, my accountability would be in proportion. In the mean- time great efforts were made to induce me to return to the “good old way,” as they termed it, not re- membering the “good old way ” was once new and aggressive ; and in its best phases, but a prelude to a more perfect work. Early in the following year, Elders “Calvin Green and Richard Bushnell” came to Philadelphia, and ministered the balm of love and strength, and com- forted those who were recipients of their testimony. My father went with them to Chester county, to visit a company who had received faith in the testimony of “Christ's Second Appearing,” and from which place a large number were gathered, and garnered, in the Church at New Lebanon. It was evident that there was an influx of divine power from the spirit world 4. 26 which induced many to hear and accept the word gladly, and turn to the Zion of God. There was much of interest occurring almost continually. One incident I will record, i. e. : Edward Hicks, who was held in high estimation as a Quaker preacher, came to Phila- delphia on a religious mission. I was urged by my friends to go and hear him ; they thinking that as he spoke with power and demonstration of the spirit, it might arrest my attention, and deter me from making any further movement. In compliance with their re- quest I went, and truly he did speak powerfully, but all he said was in my favor, and not at all acceptable on the other side. Some of his words ran thus: “The religion of the present day is, to a large extent, a re- ligion of men, sustained by the doctrine of devils. Those who profess to follow Jesus Christ lack the vitalizing power that should govern and guide the true disciple.” As we were returning from meeting, one of our company remarked, “that was a Shaker sermon.” It was evidently not what they wanted just then. Indeed the intervention of guardian spirits was often manifested. C There was one incident relating to my father's exer- cise of mind a short time previous to our leaving Bal- timore I would not fail to note. As he was recover. 27 ing from a severe illness, he said: “I shall soon be well ! and in twelve days I must go to Philadelphia, and preach to the people there, and O how I will make their ears tingle 1 Jane, you must go with me.” That was just twelve years prior to his receiving faith in Shakers’ testimony, evidently referring to a pro- phetic period of time. OUR Move To NEw LEBANoN. As father was very anxious that our mother should become better acquainted with Believers (or Shakers) he purchased a farm in the neighborhood about one mile distant from the village, and near the 1st of June, 1827, we moved to our new home, where we met with our little sister Sarah, happy in the enjoyment of spir- itual privileges, and strong in the faith, without a re- gret as to the choice she had made. I also was thank- ful that I could attend meetings, and unite in spiritual exercises and find a closer joining to a people who could say in truth, “Come with us, and we will do you good.” New and unlooked for trials now awaited us. Our mother did not gather to Believers as we expected she would do, upon further acquaintance. Opposing neigh- bors, of which there were not a few, came to the house, 28 and poured out their bitter, persecuting spirit, reiter. ating every old and new story, to prejudice our minds and if possible deter us from finding a further joining to the “deluded people,” as they called the Shakers. At length my mother decided to return to Philadel- phia, taking with her the younger children. This was indeed a heavy blow to us ! The time had now come for me to make a final choice. The good, convicting and convincing spirit did not forsake me in that day of tribulation, but strengthened me to choose the better part. A ministration from the heavens, the holy “Comforter,” visited me, and poured oil upon the troubled waters, and in gentleness and love led me safely through. Fifty-four years I have been an indweller in the Courts of Zion. From time to time I have received renewed baptisms from the Holy Spirit, and have par- taken of the bread and waters of life, which have nourished and sustained the immortal part. And I now bless and praise God for the power and efficacy of a Gospel that is able to save souls from sin. D In conclusion I will state, that after my mother re- turned to Philadelphia, my father and myself moved into the North Family of Shakers at New Lebanon, where my sister Sarah then resided, but afterward 29 moved into the Church Family, where, in the year 1831, she died suddenly of heart disease. Abel, my father, was zealous, sincere and devoted to the cause he had espoused, and for which he had sacrificed so much, and filled the office of deacon in said family until his decease, which took place in the year 1842. |----- -|- ----- |---------- - ------- ---- |-！|- ---- ---- |---- |- ſý|-- |- |----- |- * ·|-|-|-|-·|----- ---- -|-！，ſ！ |-|-- - - ---- - º º º - º º º - º -- º- º º --- - --- º º º - - - º --- --- |-！！！！ |-|- |----- ----