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THOUGHTS

THE RELIGIOUS INSTRUCTION

THE NEGROES OF THIS COUNTRY.

BY WM. S. PLUMER, D.D.

SAVANNAH:

EDWARD J. PURSE, PRINTER,

No. 102 Bryan-Street--Up Stairs.

Many centuries ago, a holy seer said, "Ethiopia shall soon stretch out her hand unto God." In view of the fulfilment of this prophecy, the royal bard called for a song of universal praise. The words next succeeding this prediction are, "Sing unto God, ye kingdoms of the earth: O sing praises unto the Lord." The writings of Jeremiah inform us who the Ethiopians were, when he speaks of them as contra-distinguished from the rest of the race by their colour, as the leopard is from the rest of the feline tribe by his spots.

The first step in the providence of God towards an amelioration of the spiritual condition of the negro race was their dispersion among other races of mankind. This work, both cruel and bloody, had not been completed, when Christian philanthropy, ever vigilant, sought them out in bondage, and bore to them the cup of divine consolation, which the gospel offers to all, and especially to the sons of sorrow. As early as the year 1732, the United Brethren commenced missions to the negroes in the Danish West Indies, viz., St. Thomas, St. Croix, and St. Jan. In 1754 they began their labours in Jamaica: in 1756 in Antigua: in 1765 in Barbadoes: in 1775 in St. Kitts: in 1790 in Tobago. In 1735 they began their labours among the free negroes of Surinam, and in 1736 they commenced a mission in South Africa. The same zeal led the same people to labour amongst the slaves at and near Paramaribo. One mission was at Paramaribo and one at Sommelsdyke.

The difficulty of establishing the first missions among the negroes can scarcely now be conceived. This difficulty was neither blindly contemned, nor timidly feared. With a zeal which Christ knows how to reward, "two of the Brethren at Hernhutth offered to sell themselves as slaves, should they find no other way of obtaining an opportunity of instructing the negroes." In almost every instance some ignorant or viciously disposed persons chose to misunderstand and misrepresent the object and tendency of this missionary labour; and thus at first opposition was frequently violent. But in every case this hostility was found to be unreasonable and died away. Thus in St. Thomas through the bitterness of some, of whom better things might have been expected, the missionaries were at one time imprisoned for fifteen weeks; but soon after the governor and most of the planters on the island were convinced, by experience, that the instruction of the negroes in the principles of religion, instead of impairing, promoted the interests of their masters; and therefore they were pleased to see their slaves attend on the preaching of the gospel. Thus also in St. Croix, when a dangerous plot was discovered among the slaves, who had bound themselves to murder all the white people on the island in one night, certain malicious persons reported, that some of the negroes baptised by the missionaries were concerned in this conspiracy; but their ignorance was soon vindicated by the criminals themselves. As long as the disturbances lasted, the Brethren by the governor's advice, omitted the large meetings of the negroes; and when he authorized them to begin them again, he and some other gentlemen were present and encouraged the negroes in their attendance. On another occasion when an order was issued that no negro should be seen on the streets or roads after seven o'clock in the evening, he made a regulation that such negroes as had attended the meetings of the Brethren, and could produce a certificate to that effect, signed by their teacher, should pass unmolested by the watch. Such was the confidence the governor placed in the missionaries, and the slaves under their care.

Indeed it has invariably occurred in the missions to these people that the planters have perceived the good effects of their labours on the slaves, and found it in every respect best to have the gospel preached upon their estates. While on this general subject, it may be proper to assert what none will or can with truth deny, viz., that no class of negroes well instructed in Christianity, and connected with churches under the care of white pastors, have ever been engaged in any insurrectionary disturbances. Thus the poor, miserable fanatic, who a few years ago headed a band of drunken murderers in one of the counties of Virginia, was not himself a member of any Christian church; nor had he any follower who had ever received sound and systematic religious instruction; or was connected with any church having a white man for a pastor or teacher. So also in reference to the plot of 1822 in Charleston, S.C., the coloured members of the Methodist Episcopal Church were by report accused of some participation. But the Hon. Charles Cotesworth Pinckney, Lieutenant Governor of the State, and himself not a Methodist, in his address before the Agricultural Society of South Carolina, says; "On investigation it appeared that all concerned in that transaction, except one, had seceded from the regular Methodist Church in 1817, and formed a separate establishment, in connection with the African Methodist Society in Philadelphia; whose Bishop, a coloured man, named Allen, had assumed that office being himself a seceder from the Methodist Church of Pennsylvania. At this period, Mr. S. Bryan, the local minister of the regular Methodist Church of Charleston, was so apprehensive of sinister designs, that he addressed a letter to the City Council, on file in the Council Chamber, dated 8th November, 1817, stating at length the reasons of his suspicion."

In proof of the importance of Christianizing the negroes, even in a political point of view, it is not unworthy of notice, that soon after the commencement of the war between England and France during the last quarter of the last century, the governor of Tortola received information, that the French inhabitants of Guadaloupe meditated a descent on the island. He immediately sent for Mr. Turner, the superintendant of the Methodist Missions in Tortola and the other Virgin Islands, and having informed him of this report, added that there was no regular force in the colony to defend it against the enemy, and that they were afraid to arm the negroes unless he would put himself at the head of them. Mr. Turner was sensible that such a step was not properly within the line of the ministerial office; but considering that the Island was in imminent danger, that if it were conquered by the French, the religious privileges of the negroes would probably be lost, and that the war on their part was purely defensive, he consented to the governor's request, and was accordingly armed with the negroes. About a fortnight after, a French squadron made its appearance in the bay; but being informed, it is supposed by some emissaries, of the armed force on the Island, it abandoned its design and retired. Soon after this the Governor-general of the Leeward Islands sent an order to the Methodist Missionaries to make a return of all the negroes in their societies who were able to carry arms. The return was accordingly made; and a great part if not the whole of them were armed for the defence of the several Islands. Such was the confidence the Governor-general had in the loyalty of the missionaries and their flocks. Let these facts suffice, especially as there are none on the other side, respecting the safety of teaching the negroes to know and love God.

Another great difficulty, which the Brethren met in their missions among the negroes was the unhealthiness of the climate. Thus many of them scarcely arrived on the islands, when they were attacked by diseases, which in a short time put a period to their labours and their lives. Thus from the commencement of the mission in the Danish Islands in 1732 to the year 1766 no fewer than sixty-six Brethren and Sisters died in St. Thomas, St. Croix and St. Jan. But though the mortality was so great, it is surprising with what cheerfulness others came forward to fill the ranks of those, who had so prematurely fallen. Bishop Spangenburg informs us, that on one occasion when it was made known to the congregation at Bethlehem in Pennsylvania, that five persons had died within a short time on the Island of St. Thomas, no fewer than eight Brethren voluntarily offered, that very day, to go thither and replace them. Disease and death as they did not dishearten them, so neither ought they to dishearten us in this work, even if they stared us in the face.

The Brethren had often great difficulties, with regard to the marriages of slaves, even after their baptism. When a planter in the West Indies, for instance, died in debt, his slaves and other property were sold at auction; and in these cases, part of the negroes were frequently purchased by proprietors from other islands, by which means it not only often happened that parents and children, but husbands and wives were forever parted from each other. How to act in such circumstances, the Brethren were at first quite at a loss, and they appear for some time to have prohibited the converts from contracting another marriage, apprehending this to be inconsistent with the principles of Christianity. Now, however, though they do not advise, yet neither do they hinder a regular marriage with another person, especially if a family of children, or other circumstances, seem to render a helpmate necessary.

Notwithstanding the difficulties before stated and many similar ones, the Great Head of the Church greatly blessed the labours of the Brethren; so that in 1833 they had in the Danish Islands 7 settlements with 36 missionaries, and 9435 negroes, of whom about 4000 were communicants. In Jamaica, 7 settlements, 20 missionaries, 5146 negroes, of whom 1478 were communicants. In Antigua, 5 settlements, 23 missionaries, 14,362 converts, and 5442 communicants. In St. Kitts, 3 settlements, 10 missionaries, 5035 converts, and 1137 communicants. In Barbadoes, 2 settlements, 6 missionaries, 1374 converts and 282 communicants. In Tobago, 1 settlement, 4 missionaries and 253 in the congregation. In Surinam, after 99 years labour, they had 1 settlement, 16 missionaries, 3353 converts and 1200 communicants. In South Africa, after labouring 98 years but with a long interruption, they had 6 stations, 38 missionaries, 2963 converts and 1043 communicants. They have also one settlement in Paramaribo, and one in Sommelsdyke. The general summary view of these missions then gives us about thirty-five stations, one hundred and fifty missionaries--having in their congregations and under catechetical instruction about forty-two thousand souls, most, if all of whom profess conversion, and have been baptised--of whom about fifteen thousand are communicants. These statistics come down only to the year 1833. Since that time most of the missions have had great success, but we have not complete statistics at hand.

In the foregoing statements, one fact of great importance is brought to light, viz.: that the gospel, as dispensed by the Moravians, has, other things being equal, been more successful among slaves than among free negroes. So that the civil condition of these people cannot be pleaded against an honest discharge of our duty to them.

In the autumn of 1786 the Rev. Dr. Coke, accompanied by three other Methodist preachers, destined for Nova Scotia, sailed from England for that country, but after being ten weeks at sea, the violence of the gales, a leak in the ship, and apprehensions of the want of water, forced the captain to change his course, and bear off for the West Indies. Having landed on the island of Antigua, the Dr. and his companions resolved, that, instead of proceeding to the original place of their destination, they would attempt to begin a mission on this and some of the neighboring islands. Of these establishments we shall now give a short account.

In the course of their labours the Methodist Missionaries established missions among the slaves in Antigua--in Dominico--in St. Vincents--in St. Kitts--in St. Eustatia--in Nevis--in Tortola and the Virgin Islands--in Jamaica--in Barbadoes--in St. Bartholomews--in Grenada--in Trinidad--in St. Thomas--in New Providence--and the other Bahama Islands. In these labours the Methodists often met with little encouragement. Thus in Nevis many of the most opulent planters at first opposed the design, from an apprehension that it would introduce a spirit of insubordination among the negroes. Hence for a considerable time they would not permit the Methodists to have access to the slaves on their estates; and when some at length ventured to invite them, they observed the utmost caution in their manner of proceeding: and in some instances, the missionaries, after having preached a few times, were discarded, without being informed of any reason for such a singular mode of treatment. They were rarely however without employment. When dismissed from one plantation they were solicited to visit others, and after a short season were treated in the same manner as they had been before.

In Jamaica, matters were still more unpleasant. A number of the white people at Kingston, soon after the opening of a chapel became so riotous that it was impossible in the evening to meet for the worship of God in peace, both the preacher and hearers being often in danger not only of mischief, but of losing their lives. Mobs and riots were raised against the missionaries. Their chapel was presented as a nuisance. The chapel was stoned--its gates were torn down. Similar outrages were committed at Morart Bay about 30 miles from Kingston. Opposition rose even higher, and the Assembly of Jamaica began the work of legislative persecution and carried it on with great zeal, but not being supported by the Crown, they were not able to accomplish all their purposes, though much inconvenience and even suffering followed. This opposition has continued, until within the last twelve or fifteen years, against the labours of these people, notwithstanding the law was fairly on their side. Yet were they not disheartened so as to abandon a field, where God had been with them from the first. And now we can all see how a gracious God has overruled all these things for good. The Anniversary of the Wesleyan Missionary Society in 1834 was attended with an unusual degree of thankfulness on account of the cessation of this opposition and the readiness of the people to hear the word of God.

What has been the entire success of their labours up to this date is not known. But in 1811, twenty-five years from the commencement of the first missions in the Islands, there were 27 missionaries, and between 11,000 and 12,000 converts. That the number both of missionaries and converts has been more than doubled since that time is at least very probable.

In reference to the good effects of these missions, one, who may be regarded both as a competent and credible witness says: "Among the members of the Methodist societies in the West Indies, there are not a few, we hope, who are sincere converts to the Christian faith, though we fear there is a considerable tincture of enthusiasm among them. All of them so far as is known fulfil with propriety, the relative duties of life, even their own masters being judges, or if any occasionally transgress the rules of morality, they are excluded from the connection, at least after neglecting due reproof. They have abandoned the practice of polygamy, the besetting sin of the negroes; and the fatal influence of Obeah or witchcraft, which is often productive of the most terrible mischief, among the slaves, is effectually destroyed wherever Christianity prevails. As a proof of the general good conduct of the converts, it is not unworthy of notice, that when an office which requires trust and confidence becomes vacant, such as that of a watchman, it is a usual practice with the planters and managers to enquire for a religious negro to fill it. Indeed in Antigua, Nevis, Tortola and St. Vincent's, the proprietors of estates, and the other inhabitants, are so fully satisfied with the conduct of the missionaries, and so sensible of the political, as well as moral and religious advantages resulting from their labours, that they entirely support the missions in the island by their voluntary contributions."

The London Missionary Society has also laboured in this field to a limited extent. In 1807 they established a mission on the river Demarara in Surinam, in South America. This mission from the first was encouraging. Many attended the preaching. Many came asking in the greatest earnestness, the way of salvation. The intemperate were reformed, and "some whom the whip could not subdue for years, the gospel subdued in a few months." Prejudice and opposition here were never violent and soon gave way. A place of worship was soon erected, at which not less than 400 generally attended. A credible witness says: "Perhaps a more attentive congregation was never seen." Ungodly men testified to the good effects of this work. They declared what every Christian would expect, viz.: that the reception of the gospel made the indolent, industrious, the noisy, quiet, the rebellious, obedient, the ferocious, gentle. The great promoter of this mission was a rich planter, whose name was Post, and to whom it occurred as it often does to others, that his labours and expenditures seemed to be much more blessed to the slaves on the neighbouring plantations than to his own. The same society has established a mission at Berbice, a neighboring colony, which is highly favoured. They had 14 years ago an immense chapel at Georgetown, attended by great numbers of people of different colours, among whom were supposed to be more than a 1000 negroes. At this place the slaves esteemed it a privilege to contribute to the funds of the Missionary Society.

Did time permit, we might also give some account of the labours of the "Society for the conversion and religious instruction of the Negroes in the West India Islands." But there is nothing very peculiar or marked in its history. We therefore pass on to notice missions among the slaves in the United States.

Of those who have laboured in this field in our own country, the earliest, that are known, were the United Brethren. The associates of Dr. Bray, a gentleman in England, who had by his last will made some provision for the conversion of the negroes in South Carolina, having solicited Count Zinzendorf to send some missionaries to that colony, the Brethren, Peter Boehler and George Schulcus, were sent thither in the year 1738. In consequence however of the sinister views of those who ought to have assisted them, they were hindered from prosecuting the great object of their mission. Both of them, indeed, soon fell sick. Schulcus died in 1739; and Boehler, who was at the same time minister of the colony of the Brethren in Georgia, retired with these to Pennsylvania, in consequence of being required to carry arms in the war that was carried on against the Spanish.

The labours of the Rev. Robert Henry seem to have been blessed much to the negroes in Virginia. The centre of his operations was Cub-Creek, in Charlotte county.

Mr. Henry was succeeded by Rev. Drury Lacy of precious memory. We have seen a letter dated July 14th, 1834, which says, "During Mr. Lacy's ministrations at Cub-Creek, there were about 200 black members added, and there were 60 belonging to Mrs. Coles alone. Several black elders were appointed and set apart to superintend those black members."

Mr. Lacy was succeeded by Rev. John H. Rice, D.D. He, says the same letter, "did but little in that cause, as it began to decline as soon as Mr. Lacy ceased his labours in Charlotte." Yet the old records of the General Assembly, and of the General Assembly's Board of Missions show that his labour was not in vain in the Lord. In 1807 Hanover Presbytery addressed a circular to the churches under their care, solemnly exhorting them not to neglect their duty to their servants.

About the time of the labours of Mr. Henry at Cub-Creek, the Rev. Henry Patillo, pastor of Grassy Creek and Nutbush churches in Granville county, North Carolina was labouring successfully among the same class of people. But we are unable to give particulars. Of one thing however we are well certified, and that is that the good effects of his labours have not ceased to be felt extensively to this day.

Dr. Semple's history of the Baptists in Virginia, contains many evidences that from the earliest beginnings of that branch of Christ's church in the South, the salvation of the negroes has not been forgotten or slighted in their ministrations. Indeed the vast numbers connected with their churches show that they have laboured much among them.

Very soon after the Methodists began to preach in the United States, the negroes claimed much of their attention. As early as the year 1804, the Methodists had in the United States 23,531 coloured members, of whom most were slaves. Since that time their numbers have been almost incredibly increased. For besides their regular system of itineracy, they have for some years had very flourishing Plantation Missions, especially in South Carolina and Georgia. The testimony in favour of their labours is not to be found merely in their own official reports, veritable as no doubt they are; but in the increasing desire of planters of all denominations and of no denomination of Christians to have their slaves instructed by them. The Hon. C. C. Pinckney in the address previously referred to, says: "On a plantation in Georgia, where in addition to superior management, the religious instruction of the blacks is systematically pursued, the crops are invariably the best in the neighborhood. The neatness and order which the whole establishment exhibits, prove that the prosperity of the master, and the best interests of the negro are not incompatible. The same state furnishes another instance of this position. The people of an absentee's plantation, were proverbially, bad from the abuse and mismanagement of an overseer, The latter dismissed the overseer as soon as his misconduct was discovered, and employed another who was a pious man; he not only instructed the negroes himself to the best of his abilities, but accompanied them every Sunday to a Methodist church in the neighborhood. At the end of five years their character was entirely changed, and has so continued ever since. After nearly fifteen years more, the surviving attorney is now in treaty for the purchase of these very negroes, whom he formerly considered as a band of outlaws. Other examples in favour of this plan have occurred in Carolina. In one instance a gentleman invited a missionary to attend his plantation. After some time, two black preachers, who had previously acquired popularity fell into disrepute, and were neglected by their former congregation. These statements are derived from unquestionable sources. The last case presents a view of the subject, which may have weight with those who think other motives insufficient."

The late Bishop Dehon of South Carolina, turned his attention somewhat to this people and not without success.

We have spoken thus far of the labours of the dead only. Did time permit, interesting details of the labours of many living men might be given. It has been clearly ascertained that in Virginia, North Carolina, South Carolina, Georgia, and in all the Southern States, there are many who are fired with love to the souls of the dying negroes, and are, with various success labouring for their salvation. It will appear by statements already made, and yet to be made, that all denominations of Christians are fairly pledged to this work, so that they cannot consistently retreat from it.

In making the foregoing statements nothing more than an introduction to a great subject was intended. That great subject is our duty respecting the eternal well being of negroes. A friend once inquired respecting President Davies' practice as to the baptism of slave children. We know not what that excellent man's practice was; but we are happy in stating that the highest court in the Presbyterian church has determined in a manner, that is thought satisfactory, all questions on this point. Thus in the minutes of the Synod of New York and Philadelphia for the year 1786, p. 413, it is said: "The following case of conscience from Donnegal Presbytery was overtured, viz.: whether Christian masters or mistresses ought in duty to have such children baptized, as are under their care, though born of parents not in communion of any church? Upon this overture, the Synod are of opinion, that Christian masters and mistresses whose religious profession and conduct are such, as to give them a right to the ordinance of baptism for their own children, may, and ought to dedicate the children of their household to God, in that ordinance, when they have no scruple of conscience to the contrary."

On the next page of the same record, it is said that "It was overtured, whether Christian slaves having children at the entire discretion of unchristian masters, and not having it in their power to instruct them in religion, are bound to have them baptised; and whether a christian minister in this predicament ought to baptize them? The Synod determined in the affirmative."

Again on the 315 page of vol. iii., containing the minutes of the General Assembly for 1816, is this entry:

"The committee to which was referred the following question, viz.: Ought baptism on the promise of the master, to be administered to the children of slaves, reported, and their report being amended was adopted, and is as follows, viz.:

"1st, That it is the duty of masters who are members of the church, to present the children of parents in servitude, to the ordinance of baptism, provided they are in a situation to train them up in the nurture and admonition of the Lord, thus securing them the rich advantages which the gospel promises.

"2nd, That it is the duty of Christian ministers to inculcate this doctrine; and to baptize all children of this description when presented to them by their masters."

It is proper here to state that among the most serious obstacles to the spread of the gospel among this people, the use of ardent spirits has long held and does still hold a prominent place. We once heard a slave-holder say that if Abolitionists had stirred up as much rebellion and caused as much bloodshed among the negroes as the retailers of ardent spirits had done, there would long ere this have been a civil war.

We have in possession a number of printed documents written by good men residing in the South on the subject of the religious instruction of the negroes.

One of them is the "Rev. Dr. Richard Furman's exposition of the views of the Baptists relative to the colored population of the United States, in a communication to the Governor of South Carolina," and published at his recommendation. In this document, it is stated that the result of his inquiry and reasoning leads among others to the following conclusions:

"That Masters having the disposal of the persons, time, and labour of their servants, and being the heads of families, are bound, on principles of moral and religious duty to give these servants religious instruction; or at least to afford them opportunities, under proper regulations, to obtain it; and to grant religious privileges to those who desire them, and furnish proper evidence of their sincerity and uprightness. Due care being taken at the same time that they receive their instructions from right sources, where they will not be in danger of having their minds corrupted by sentiments unfriendly to the domestic and civil peace of the community." Page 15.

The second document is styled "Practical considerations founded on the Scriptures relative to the slave population of South Carolina," respectfully dedicated to the "South Carolina Association," by a South Carolinian, understood to be the Rev. Dr. Dalcho of the Protestant Episcopal Church in Charleston. The concluding sentence is in these words: "If we are the owners of slaves, our duty to God, to our country, and to ourselves, all urge the necessity of affording them instruction in the gospel of Jesus Christ, the Saviour of the souls of men." pp. 37, 38.

Another of these documents, whose author is the Rev. Chas. Colcock Jones, D.D., establishes these principles: That the negroes need the gospel: That God has put it in our power to give them the gospel: That we are bound by humanity, consistency, by the spirit of our religion, and by the express command of God to give them the gospel: That we cannot be excused from this work by pleading that they already and sufficiently have the light of life: Nor by pleading that they are incapable of receiving it: Nor by pleading the little success that has been had in this department: Nor by pleading the great and peculiar difficulties of the case.

The next documents are the twelve Annual Reports of the Missionary to the negroes in Liberty County, Georgia, presented to the Association from year to year, and published by order of the Association. These are the most practical and therefore to us the most useful documents in the collection. Passing by the practical matters, we present but one sentence taken from the report of 1833. "The religious instruction of servants is as much a duty as that of children. You are labouring therefore to discharge a duty; and are to account for the manner in which you discharge it at the bar of God." p. 15.

The next document is: "Report of the committee to whom was referred the subject of the Religious instruction of the colored population, of the Synod of South Carolina and Georgia, at its sessions in Columbia, South Carolina, December 5th-9th, 1833, and published by order of the Synod." This able document thus enumerates the benefits which will flow from the religious instruction of the negroes, and clearly shows that it will be to our interest. It specifies these things: "There will be a better understanding of the relation of master and servant and of their reciprocal duties: The pecuniary interests of the masters will be advanced as a necessary consequence: The religious instruction of the negroes will contribute to safety: Another benefit is, we shall thus promote our own morality and religion: Much unpleasant discipline will be saved to the churches: The last benefit mentioned is one that we thus convey to the servants instrumentally: It is the salvation of their souls."

Another document is the "Pastoral letter of the Rt. Rev. Wm. Meade, Assistant Bishop of Virginia, to the ministers, members, and friends, of the Protestant Episcopal Church, in the Diocese of Virginia, on the duty of affording religious instruction to those in bondage," and published at the request of the Convention of Virginia. This manly and Christian publication shows it to be our duty to seek the salvation of these people because: "The providence of God in sending these people among us in a state of dependence points out to us this duty: The word of God is particular and emphatic on this subject: The benevolence and mercy of the gospel require this of us: Consistency requires this of us." The conclusion urges the performance of this duty from success already had in the work. In the Appendix are to be found some letters and documents of great worth on this great subject.

But Dr. Jones seems to be in this department more "abundant in labours" than any other man. We have now his excellent and practical pamphlet on the religious instruction of slaves. We are glad to see it sent forth by our Board of Publication, and in its present form too. We trust it will have an extensive circulation. No man will fail to be better informed who reads it with care. It can for a few cents be transmitted by mail to any part of the United States. Our advice concerning it is given in four words: buy, read, circulate, practice it.

The statistics of the negro race in the slave-holding States of this nation are of the most interesting kind. Their increase is prodigious. We cannot go into this matter now, farther than to say that the next census will probably show that the number of negroes and mulattoes in the United States is more than four millions. What an object for Christian love and wisdom and effort! Who will not pray for the salvation of these people?

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