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FAULTS OF A NEIGHBOR Many People Consider Themselves Messengers of Evil. (Entered according to Act o liameut of Canada, In the Thousand Nine Hundred i by Wm. Baily, of Toron Department of Agriculture A despul'.:h from Chicago says :-- Rev. Frank Be Witt Talmage preached from the following text :--II. Samuel i, 20, "Tell it not in Gath; publish it not in the streets oJ There is great excitement in the Da'/idle encampment. A sentinel sees a courier at full speed running down the valley. Coming r calls out with panting voi ings, my lord--tidings for king !" From the different swarthy limbed soldiers, w resting from the conquests Amulekites, swarm forth. They lead the new arrival to the young mander. There he prostrates self upon the ground. He annc that Saul has been defeated aud has committed suicide ; Jonatha been slain. The empty thr< now ready for its new occupant, the conqueror of the mighty Philisti Goliath. What was tho result ? Did David tell his followers to exult over the fallen king ? Did he In his companions in arm : "Good for" Saul -* His defeat servtd him right. Divine justice has avenged my wrongs. He had no business try to kill tuc to satisfy his jealousy. Ho had no right to drr into exile. He should not hav come an apostate and defied divino power which had anointed hint king of Israel ?" No ! David had the silver tongue of speech. N psalmist ever sang sweeter than thi sweet singer of Israel. But David had the golden lips of gospel silence. He lifted his hand in warning. He practically said this : "Do not exult over your fallen king. Do not advertise his faults to the world lest the unciecumcised Philistines joice. Do not sneer at God's i ointed. Let his faults be buried his tomb. Only remember and talk about his good qualities. Tell not in Gath ; publish it not in t streets of Askc-Ion." Would that v one and all, might be as charitable in our comments upon those who have sinned and wronged Ui David was with Saul. Would that we might talk only about the good qualities of those with whom we man's faults with the magnifying power of a microscope and study his virtues with the minifying power of the inverted end of a telescope. GOLDEN LIPS OF SILENCE. The golden lips of gospel silence never banquet upon carrion. We know that a healthful physical body-has to draw Its strength from clean provender. If a piece of meat is decomposed and microscopically diseased, it will'make unclean any body into which it is absorbed. What is true in reference to the physical body is also true in reference to the mind and the spirit. II we allow our thoughts to feed upon what is depraved in other men's characters, then our thoughts -will themselves become depraved. If we allow our lips to revel in tittering mdals and describing neighbc i and the ^ cf This law--that what we let our minds feed upon decides what our minds are to be--is irrevocable and "all powerful. It is so farreaching in its results, that Jesus, in the gospel of Matthew, declares that he will condemn us not only for our evil actions, but also for our evil thoughts. "Ye have heard that it was said by them of old. Thou shalt not Commit adultery- But J say unto you that whosoever looket' on a woman to lust after her hath com-mitted adultery with her already in his heart." We are to be' condemned not only for what we say and do, but also for what we think. "Oh, no," says some hearer. "That is not square. A man should not be condemned for what he thinks. The thought action of the brain is absolutely involuntary. We think in spite of ourselves. We sin only when we carrv out our evil desires of our souls" We do not sin necessarily when we think evilly." Ah, my brother, you are mistaken. A man can indirectly govern his thoughts, as he can directly govern his actions. If a man allows his eye only to see pure pictures and to read good books, his ear to hear only what is good and true in reference to his fellow men ; if a man allows his tongue to repeat only that which is generous and loving and gentle--that man's mind and spirit will become true and good. If his mind becomes pure, then his thoughts and his desires will become pure, as well as his actions. REACHING FOR LOFTY IDEALS. The golden lips of gospel silence arc often just as important for our spiritual development as the silver tongue of speech. Joseph Addison, the great English author and critic, once gave a description of his feel-in gs when listening to a masterpiece rendered by a noted orchestra. He said that he was not so much impressed with the great tidal waves of sound which dashed themselves against his eardrums as the waves of tho mighty deep in midwinter beat against the Holland dikes or with the volume of mingled sounds, as when the voices of the celestials seemed to blend with the voices of the terrestrials, as he was impressed with the deep silence which suddenly ensued when the orchestra leader lifted his baton in the midst of tho niec and his rrote more music in it than any short space of time before or after it." The most eloquent passages of our spiritual development may often be found when we press the golden lips of gospel silence against our neighbor's faults, when we are dumb and say nothing, absolutely nothing. SCANDALS PUBLISH THEMSELVES. The golden lips of gospel silence should remain- closed because, as a phasize scandals. Scandals are always IrAid voiced. They publish themselves. As I speak some one sitting in a pew has been saying to himself : "Is it not right to denounce other people's faults ? Shall we not warn our friends against these sins ? Shall we not point out men's errors as well as their virtues? Did not Paul write to young Timothy enjoining him to rebuke as well as to exhort, to reprove as well as preach the word?" Yes, that is true; but.as a rule, when a man sins he does not find a very great lack of reprovers and rcbukers, while there is generally a great scarcity of exhorters and encouragers when he does right. A clean heart instinctively finds some good in every man's nature. A honey-bee always scents the flower. It is the firefly of the night who loves to light his little lantern and to hunt for the creeping vermin in the quagmire and in the disease breeding recesses of the miasmatic swamp. An old and yet a very Mlggeetire story goes thus : One day a wagon was driven up a country road io front of a Pennsylvania farm-house. Tho driver had all his children and goods and chattels his vehicle. He was moving wanted to find a new home, called out to a Quaker farmer sitting upon the porch: "Stranger, what kind of people live in the next t --I mean in that town which is just over the hill? I want to settle there. "Well, friend," answered the Quaker farmer, "what kind of people thee leave in the place from whence thee came?" "Oh," replied the farmer "-vbey were tho meanest people on earth. Every ore of them would stab you in the back if he could. They would cheat you and cut your throat. I never could get to like them. That is the reason I am leaving and trying to find a. new home." "Friend," answered the old Quaker farmer, "thee will find the same kind of people living in the next town." Next day another emigrant drove up to the same house. He asked the same question. "Friend," asked the Quaker farmer, -"what kind of people did thee leave came?" "Oh," answered this new arrival, "they were the kindest, the dearest people on earth. I would never have left them, but my dear-wife died. Then the old homestead became intolerable. Every room reminded me of her. Every friend would open the bleeding wound of my heart. I could not believe that any people could ever be so kind as my old neighbors were during my late trouble." "Friend," answered the Quaker farmer, "thee will find the same kind of neighbors in the text town as in the place from whence thee came." SPEAK ONLY OF THE GOOD. Like the old Quaker farmer, I would declare that each hearer can find good in all men or bad in.all men just in proportion as his own heart is good or bad. And if we have any good in our own makeup it is very important that we have the "silver tongue of speech" in order to talk about other people's virtues. Let others, if they will, advertise the errors; we will only speak about the good. The golden lips of gospel silence foolishly whisper sinful tales ing, the "Last Supper,'-' he made a cup which was a masterpiece. In form and character and in the luster of the precious metal this central cup was clearly and beautifully wrought out. The common praise which was first heard from every lip was this: "How marvelous is the art displayed in the wine cup.:' This eulogium so incensed the great Italian artist that he took a great brush and blotted out the splendid cup as he said: "I meant the face of Jesus Christ to be the only and the central and the most important part of that picture. Whatever draws away the eyes of the beholder from that must be blotted out." And so whatever draws away the thoughts and the desires of our and purity and love must be blotted hearers and companions from truth And mark you this, my in , of the of < mgch < by tior What is true in reference to the infection of a good example is also true of the infection of a bad example. Some of the toll keepers in New Zealand have trained sheep, which, for a small consideration, they let out to the sheep drovers to lead their flocks of sheep across the ' '.dges which span the rivers or the vines. When the sheep, market, cc ridges, they not go over-rained sheep the 3 tha up thes tened and ;n these trained her.d of the flock the un-3 of theii i the bridge, vith a*steady rush they follow after thei: ' "ers. There are scores and hun-s of thousands of men and wo-who want to do wrong. But when they hear of the shortcomings of their fellow men, they say to themselves: "Well, if So-and-so can his wild oats, I guess we can. If So-and-so can safely cross the ickety bridge spanning the river of death, I guess we can also trust our->s upon the swinging span. Here !" "Tinder is not more apt to take fire," once wrote Phillips Brooks, "nor wax to take the impression of the seal nor paper the ink than youth is to follow ill examples." "When the abbot throws 'he dice," goes an old legend, "the vhole convent will gamble also." Everywhere we find that when a great man does wrong his evil conduct is taken as an example, or rather p$ an excuse, for hundreds and thousands of similar sins. THE ARTIST'S MASTERPIECE. Never give any man a chance by he lecital of some wrong or sin to .urn his face for one instant, from )urity and right. When Leonardo la Vinci finished his great paint- hundred after hearing the rehearsal of a scandal or a sin as he was before. There may be exceptions. There may be times when people, by illustration, ought to have the red light of warning flashed before their eyes. But in ninety-nine cases out of a hundred a man's spiritual life is developed better by hearing of the virtues and self sacrifices and Christian purities of his fellow men than by wallowing in the mud of scandal and of sin. This harsh criticism which we may utter against our neighbors always has a bad reactionary effect upon those who make it. Therefore if we want to have a great influence for good it is very essential for us, for the most part, to talk only about the virtues and the good qualities of those with whom we come in con- THE FOLLY OF SAMSON. Blind Samson tumbled down the Dagon temple upon the heads of the 3,000 Philistines. But when Samson destroyed the enemies of his people he also destroyed himself. So when we attempt by harsh criticism to destroy others we contribute to The golden lips of gospel silence never intentionally speak a harsh word against a sinful neighbor. Why? Their owner knows that in the sight of God he is a sinner and that as a lost sheep he has erred and strayed far from th-3 divine pasturage. The better a Christian is the more he realizes the enormity of ids own sins, the more inclined he is to be less harsh upon the sins of others. When Paul first had his blind eyes opened by the good Ananias, he was able, to some extent, to see hi.s own faults. He wrote, "I am the least of the apostles." Then Paul went on in his spiritual growth. He saw his past blacker and blacker in the eyes of God. Then he wrote, "Unto me, who am less than the least of all the saints." Paul went on growing higher and higher in spiritual life until at last, just before his martyrdom, he could cry out in rapture, "This is a faithful saying and worthy of all acceptation -- that Christ Jesus came into tte world to save sinners, of whom I am chief." Oh, my brother, k*» ^riyer add consecration and by grace cannot and will not you come so near to God that you will cease to condemn your fellow men? Cease because, like Paul, you can feel that you are the chief of sinners? When we hear people harshly criticized, may we, in the naw.e of Christ, say nothing or only, if necessary, speak up in their behalf as Christ would have us speak. May we learn this lesson not by standing before the picture of an earthly hero, but by the tomb of a martyred Lord. THE S. S. LESSON. 7. Render therefore to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom hon- After assuring us of our high and holy place in the love of God through the gift of His dear Son and that nothing can possibly separate us therefrom and telling us in chapters ix to xi of God's unchanging purpose concerning Israel, he then entreats us from chapter xii onward to let God have our whole being that by a righteous life which He will live in those who are yielded to Him He may moke Himself known to others. Subjection to the powers that be, cheerfully paying tribute and taxes, rendering respect as foreigners would in a country where they are temporarily abiding--the.'*; things Christians should gladly do because they are citizens of heaven and thus command the country to which they tfelong. 8. Owe no man anything, but to love one another, for he that loveth another hath fulfilled the law. Some one has said that love is the law itself in manifold action, an obligation never fully discharged. Love is seen perfectly only in Christ, never in sinful mortals, jf any think that they have seen it perfectly in some redeemed one, let them coi sid-er such in the light of I Cor. xiii, 4-7, and also consider one of Mr. Spurgeon's definitions of sin as anything that the Lord Jesus wouljl not think or say or do or bless. If one should ask, Where, then, is the perfect love which casteth out fear? (I John iv, 18) one answer would be, There can be no fear while abiding in His perfect love. 9. 10. Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law. These commands deal with our treatment of our neighbor, for wo prove our love to God (the sum of the first four commandments, Matt, xxii, 36, 37) only by our love >ur neighbor. "He that loveth not his neighbor, whom he hath , how can he love God, whom he hath not seen?" (I John iv, 20). Love is always kind, studies to please, cannot injure, seeks own welfare first, but rather the welfare of others, therefor engage in any pursuit or which would impoverish others while enriching itself. 11. And that, knowing the time, that now it is high time to awake out of sleep; for now is our salvation nea;er than when we believed. The epistles are written to believers, those who by faith in Christ are saved, have passed from death to life and yet seem to be asleep talk in their sleep (Isa. xxi . lvi, 10 margin). Tire tendency of believers to sleep, both under the most glorious and the most awful circumstances, is seen ir Peter, James and John on the Mount of Transfiguration and in Gethseroane (Luke ix, 32; xxii, 45, 46), showing how utterly foreign, even to redeemed people, heavenly things are and how unable we are' to grasp them. Samson asleep in the lap of Delilah shows how the strongest are apt to be overcome by the things of this world, and Jonah asleep in the storm while the heathen captain and sailors called upor their gods is a wonderful picture o. the church, asleep to such commands as Mark xvi, 15, while the blind zeal of tho heathen should put 12.. The night is far spent, thi day is 'at hand. Let us therefon cast off the works of darkness anc let us put on the armor of light. It seems strange to those whe boast of the progress of the century to speak of this being still the world's night, but it is even so, and the day will not dawn till the morning star appears and then the sun (Rev. xxii, 16; Mai. iv, 2). When He said, "Ye are the light of the world" (Matt, v, 14), He certainly-meant that the world needed sight and was therefore in darkness. The progress is like that of Cain and : not progress in or toward righteoui ness for the whole world still lieth in the wicked one (I John v, Believers are children of the and of the day (I Thess. v, 5) and waiting for the day to dawn, only then hich drawing the s stated i l the Lord Jesus lot provision for ; thereof. nearer every day 13, 14. Put ye Christ and maki the flesh to fulfill the The believer is said to receive Christ (John i, 12) and also to put on Christ (Gal. iii, 27) and to be in Christ (I Cor. i, 30), but in whatever way our relation to Christ is spoken of the fact is recognizer! that the old man. the self life, is still in us and is to be persistently reckoned dead or put off (Rom. vi, 11; Eph. iv, 22, 24; Col. iii, 9, 10; II Cor. iv, 10, 11). We are to Lave no confidence in the flesh, to worship God in the .Spirit and rejoice in Christ Jesus (Phil, iii, 3). We are to have tf3> 'mind of Christ Jesus, and, as He never pleased Himself, if filled with His Spirit t liv . 8). There is no salvation for any sinner or any kind of a sinner except by the blood of Christ apart from any works of ours (Rom. iv, 5; Tit. iii, 5), so the life that is expected from us cannot be lived by us, but must be lived by Christ in us without our help. We yield ourselves to Him, and He lives the life and works the works (Gal. ii, 20; Phil. ii, 13). Whatever is done, it is His working in us His good pleasure (Col. i, 21); I Cor. xv, 10; II Thess. i, 11), that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen ! (I Pet. iv, 11). | John Aiiiswortli's | 1 Easier Flower. 1 John Ainsworth flung himself down and confessed being tired. He had tramped all of 18 miles over sharply pitched hills, through the close clutching tangle of scrub oak thickets, under whispering pines, across brush-grown old pastures and around the boggy shores of secluded peace-dland p ' he i favo: retreat on Telegraph hill, little open spot on the very brow of the hill. Back and on two sides an oak forest stood guard, and below was a dense thicket of saplings, too young to cut off his view. Away across the now greening pastures and lower meadows he could see the spires of the village thrust through the great overhanging elms which hid the houses. Beyond the level brown marshes r lin the outer line of sieging waters of the bay. Beyond these in turn the horizon became a quiet, .r.azy blending of the deep, almost purple blue of the water with the soft light blue of the April sky. The sun glinted from the white, foaming curl of a wave and the distance made dazzling white the dingy sail of a mackerel fisher. To John Ainsworth, the scene was so familiar that he was wont to call it his "own." Yet to-day, as he looked upon it, it was with the same catch of the breath and thrill of pleasure that had been his when years before he had first penetrated to that spot. Presently he stretched himself at full length on the luxuriant couch of sun-warmed moss. The gentle sigh of a white j ir.e, the warmth of the afternoon sun and the woody odor so peculiar to the spring soothed the troubled spirit which had been driving him over the hills since early morning. It was Easter, a rarely perfect Easter in the very opening of April. It had given to the church bells that morning an unwonted joyousness. The whole world had seemed athrill with hope and the promise of life and joy. John had heard it in the clear, sweet, piercing notes of the meadowlark, and later in the soft "phoebe" and throaty little song of a titmouse setting up housekeeping. This day the superabandance of life and hope but intensified his own hopelessness. He had plunged into the woods to do battle with himself, for alone in the great temple of nature a man may learn somewhat of himself. It was just a year ago, on Easter Sunday, that he had asked Beth Somers to be his wife, and she had refused. He could see now the pain in tho clear hazel eyes as she hushed his passionate pleadings. "Don't, John, don't!" she had begged. "Don't you see how hard it is for have been such good friends for loi mustn't you as friends. There i Johr I would 1 urn so quickly advice, tc whom I would promptly in the hour of to you. And I would be nnot promise. that I ca would no I love yo would be unjust to you; i John, I hold nd best of all my whom More than should. Id be unjust to myself. So ler us be just the good chums we have always been, the better for the new understanding we have of each other." So they had made their agreement, he promising not to build false hopes 6ti any little kindnesses Bbe might claim as the privilege c' friendship. He had lived up to his pledges faithfully. But when was hope ever bound by pledges? He had hoped. How much he had hoped he had never confessed to himself until this anniversary day. Now he realised how absolutely impossible it v.:s :o go on so, indefinitely. In the long tramp he had fought it all ove • again and again, till his mind was .nade up. He had an invitation to join a government scientific expedition, which would take him away for a year, perhaps more. Thinking back throng the vears, John could not remember whet " had not loved Beth. Even in days of valentines and May baskets Beth had always been rhe sole recipient of his.youthful admiration. Vividly there came back to him the early April days when together they had searched the woodlands and old pastures for the first bit of arbutus. With what boyish ardor end bashful-ness he had pressed upor her that first frail blossom when fortune had favored him! For those were the days of much learning in the meaning of flowers, and the arbutus means "I love you." The thought of that flower brought him back to the present, for in all his long tramp he had searched carefully, but in vain, for the first arbutus of tho year. The last long slanting rays of the setting sun still lingered in the little opening on the brow of the hill. A breeze with the chill of eventide stirred the white pine. A blue-jay screamed harshly and . followed most immediately wit! its flutelike love note. John awoke with t start. As he did so, a tiny, fragih blossom with the soft pink of tin wave-kissed sea shells fell close bj his cheek. He caught a whiff of its fragrant breath. It was the first arbutus! Bewildered, he rose quickly and turned to meet the clear eyes and flushed face of Beth. "I thought I should find you here, John," sh? said. He stooped to pick up the little flower at his feet. "And thist--" stammered. "Is the fiTst arbutus of the yea she cried. And it means?" he questioned I love you," she said softly. PAT WAS A SIDEBOARD. ^n Irishman went to a foundry after work. When he arrived he found another man there on the same errand. The foreman came, and Pat, being unaccustomed to asking for work, stood back, with the intention of hearing how the other fel.ow went about it. After the man had asked, the foreman said: "What trade are you?" "I'm a dresser," replied the man. man; "I'll start you." Turning to the Irishman, the foreman asked him what he was. "Be jabers, sorr," replied Pat, "Oi'm a sideboard!" SKY-LINE POST OFFICE. The post office •ith tude is situated of the Zermatt Gorner-grat Railroad Company, about 10,-000 feet above sea level. The splendid panorama which the tourists admire at the Gorne.-grat usually induces thjm to send quantities of picture postcards to their friends, so that the postmaster there, who is also stationmastcr, is a busy man during the season. It is estimated that thousands of these postcards are despatched from the Gornergrat every day during the sea parts of the world. WOULD BE USEFUL. "Here's an astonishing statement," she said, looking up from the newspaper. "What is it?" ho aske'd. "Why, scientists have discovered that different expressions can be produced on the human face by the application of electricity." "All kinds of expressions?" he inquired. "All kinds," she answered. "Nice, genial expressions of happi-sss and pleasure?" "I suppose so." "Cheery expressions of forgiveness and good humor?" "Presumably; but what makes you "Oh, nothing much," he answered; but- I'm going to bring some electrodes home the next time I'm late for dinner or the cook leave I Hot Cross Buns. I There are various stories told regarding the origin of the familiar hot cross bun. The simplest explanation is that when the religious observances of Holy Week were far, more strict than now only a certain amount of bread was allowed to be eaten on Holy Friday, and that was marked off in the dough to show its length and breadth. But the bakers continued to cross their dough long after the occasion for measuring bread had passed. Whether this was due to force of-habit or from religious sentiment is a matter of con-It is possible that bread was marked with the sign of the cross because that symbol was so prominently in all minds during the celebration of Holy Week. It is more probable that the sign of the cross originated with the idea of consecrating bread to be eaten on so holy a day as Good Friday. And the small loaves of bread which, in early times, were sold to pilgrims in the churches are-very likely responsible for the small bread or buns of to-day. The traditions connected with the hot cross tun do not seem to influence the present baking, selling, serving and eating of tiny cross-bedecked loaves of bread, tastefully sweetened and generously fruited with currants or raisins It is the sentiment of custom only which controls the popularity of the hot cross un. It may be that our hot cross bun is the natural outcome of a concentration of the reverence bread commands in all countries as one of God's most cherished gifts, the only essential food, the commonly accepted staff of life from time immemorial. That which has been a sourco-of wealth and prosperity to nations and individuals, that which has entered into the literature of the world-from its earliest history, that which has been a factor in the technicalities of the law, and which, more than eighteen hundred years ago was chosen to be blessed indeed is to-day in ever;/ known civilized and savage-country cf the world considered sac. red. 0::r tended knee, with hearts uplifted to God, millions of people, in even- huigaage, petition for daily bread in the words of the universal prayer, "Give us this day our daily bread." The significance of the cross on bread is generally unheeded. The cross is the only sign significant of concentration. In the generality of cases all bread is blessed, either by making a cross-on the dough or by making the sacred sign over it. The original idea of this was to stamp all breaA with the symbol of God, as a tacft acknowledgment of His goodness in bestowing upon humanity this fetaff of mortal life. To many the crossing of the dough is in remembrance of the miracle of the feeding of the multitude, .as Christ signed the cross upon the bread before he broke it. In one part of Spain the cross is symbolic of charity bread. All loaves intended for distribution among the poor are so marked. Superstition is the mother of many quaint and curious customs. In. some of the rural localities of England small loaves of bread are baked, even yet, on Good Friday, and preserved for medicinal purposes. In these districts it is believed that a small portion of such bread grated in water, and given to persons suffering with various ailments will cause a speedy cure. Another curious idea is that to refrain from eating hot cross bread on Good Friday is to invite destruction of property and danger to life by fire. In many Catholic communities it is commonly believed that small bread baked on Good Friday will r.ever grow mouldy. A piece of biead baJced on this day will be reverently preserved throughout the year as a protection against many evils. Such bread is supposed to avert the danger of fire, to control the fatality of sickness in children, to guard against hunger and cold find to protect religious beliefs from corruption. In Normandy a bit of bread baked on Christmas Eve is crushed and mixed with the dough on Good Friday. The simple peasants think that they so combine the protective qualities of the two holy days' baking. The Christmas Eve bread acts as a talisman to preserve from danger from storms; the Good Friday loaf is believed to ward off temptation from those who eat it. In one part of Switzerland it is customary on Holy Friday to feed the live stock with a species ol bread made from rye, bran and salt, mixed with water. The mess is considered baked when thoroughly heated and crusted. When the head of the family has prayed that it may carry the blessing of God to his poor dumb beasts, it is dealt out to the cow, tho donkey, the goats, the dogs and even the chickens. This ceremony is supposed to protect the animals from disease during the year. In Asia Minor no one makes bread on Good Friday, for it is the belief that the water used in mixing dough would change on that day into the blood of Christ and a, deadly sin would be committed by all who ate such bread. f DANGER IN THE PIPE. Death, and a most terrible form of it, is declared to lurk in the tobacco pipe if it is made of clay. Such is the startling statement made by the Irish Registrar-General in a special report on cancer in Ireland just laid on the table of the H>juse of Commons. The clay "t'hudeeri" is very common amongst tho peasantry in Ireland. It is often smoV-- ed until the shank is quite *b«r**i c and then it so irritates the lips of t | the smoker tUat cewer soi \«ti-m<* ! supervenes.