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Summa Theologiae/Second Part of the Second Part/Question 113

Question. 113 - IRONY* (TWO ARTICLES) [*Irony here must be given the signification of the Greek {eironia}, whence it is derived: dissimulation of one's own good points.]
We must now consider irony, under which head there are two points of inquiry:

(1) Whether irony is a sin?

(2) Of its comparison with boasting.

Art. 1 - Whether irony is a sin?
Objection 1: It seems that irony, which consists in belittling oneself, is not a sin. For no sin arises from one's being strengthened by God: and yet this leads one to belittle oneself, according to Prov. 30:1,2: "The vision which the man spoke, with whom is God, and who being strengthened by God, abiding with him, said, I am the most foolish of men." Also it is written (Amos 7:14): "Amos answered . . . I am not a prophet." Therefore irony, whereby a man belittles himself in words, is not a sin.

Objection 2: Further, Gregory says in a letter to Augustine, bishop of the English (Regist. xii): "It is the mark of a well-disposed mind to acknowledge one's fault when one is not guilty." But all sin is inconsistent with a well-disposed mind. Therefore irony is not a sin.

Objection 3: Further, it is not a sin to shun pride. But "some belittle themselves in words, so as to avoid pride," according to the Philosopher (Ethic. iv, 7). Therefore irony is not a sin.

On the contrary, Augustine says (De Verb. Apost., Serm. xxix): "If thou liest on account of humility, if thou wert not a sinner before lying, thou hast become one by lying."

I answer that, To speak so as to belittle oneself may occur in two ways. First so as to safeguard truth, as when a man conceals the greater things in himself, but discovers and asserts lesser things of himself the presence of which in himself he perceives. To belittle oneself in this way does not belong to irony, nor is it a sin in respect of its genus, except through corruption of one of its circumstances. Secondly, a person belittles himself by forsaking the truth, for instance by ascribing to himself something mean the existence of which in himself he does not perceive, or by denying something great of himself, which nevertheless he perceives himself to possess: this pertains to irony, and is always a sin.

Reply to Objection 1: There is a twofold wisdom and a twofold folly. For there is a wisdom according to God, which has human or worldly folly annexed to it, according to 1 Cor. 3:18, "If any man among you seem to be wise in this world, let him become a fool that he may be wise." But there is another wisdom that is worldly, which as the same text goes on to say, "is foolishness with God." Accordingly, he that is strengthened by God acknowledges himself to be most foolish in the estimation of men, because, to wit, he despises human things, which human wisdom seeks. Hence the text quoted continues, "and the wisdom of men is not with me," and farther on, "and I have known the science of the saints" [*Vulg.: 'and I have not known the science of the saints'].

It may also be replied that "the wisdom of men" is that which is acquired by human reason, while the "wisdom of the saints" is that which is received by divine inspiration.

Amos denied that he was a prophet by birth, since, to wit, he was not of the race of prophets: hence the text goes on, "nor am I the son of a prophet."

Reply to Objection 2: It belongs to a well-disposed mind that a man tend to perfect righteousness, and consequently deem himself guilty, not only if he fall short of common righteousness, which is truly a sin, but also if he fall short of perfect righteousness, which sometimes is not a sin. But he does not call sinful that which he does not acknowledge to be sinful: which would be a lie of irony.

Reply to Objection 3: A man should not commit one sin in order to avoid another: and so he ought not to lie in any way at all in order to avoid pride. Hence Augustine says (Tract. xliii in Joan.): "Shun not arrogance so as to forsake truth": and Gregory says (Moral. xxvi, 3) that "it is a reckless humility that entangles itself with lies."

Art. 2 - Whether irony is a less grievous sin than boasting?
Objection 1: It seems that irony is not a less grievous sin than boasting. For each of them is a sin through forsaking truth, which is a kind of equality. But one does not forsake truth by exceeding it any more than by diminishing it. Therefore irony is not a less grievous sin than boasting.

Objection 2: Further, according to the Philosopher (Ethic. iv, 7), irony sometimes is boasting. But boasting is not irony. Therefore irony is not a less grievous sin than boasting.

Objection 3: Further, it is written (Prov. 26:25): "When he shall speak low, trust him not: because there are seven mischiefs in his heart." Now it belongs to irony to speak low. Therefore it contains a manifold wickedness.

On the contrary, The Philosopher says (Ethic. iv, 7): "Those who speak with irony and belittle themselves are more gracious, seemingly, in their manners."

I answer that, As stated above (Q[110], AA[2],4), one lie is more grievous than another, sometimes on account of the matter which it is about---thus a lie about a matter of religious doctrine is most grievous---and sometimes on account of the motive for sinning; thus a mischievous lie is more grievous than an officious or jocose lie. Now irony and boasting lie about the same matter, either by words, or by any other outward signs, namely, about matters affecting the person: so that in this respect they are equal.

But for the most part boasting proceeds from a viler motive, namely, the desire of gain or honor: whereas irony arises from a man's averseness, albeit inordinate, to be disagreeable to others by uplifting himself: and in this respect the Philosopher says (Ethic. iv, 7) that "boasting is a more grievous sin than irony."

Sometimes, however, it happens that a man belittles himself for some other motive, for instance that he may deceive cunningly: and then irony is more grievous.

Reply to Objection 1: This argument applies to irony and boasting, according as a lie is considered to be grievous in itself or on account of its matter: for it has been said that in this way they are equal.

Reply to Objection 2: Excellence is twofold: one is in temporal, the other in spiritual things. Now it happens at times that a person, by outward words or signs, pretends to be lacking in external things, for instance by wearing shabby clothes, or by doing something of the kind, and that he intends by so doing to make a show of some spiritual excellence. Thus our Lord said of certain men (Mat. 6:16) that "they disfigure their faces that they may appear unto men to fast." Wherefore such persons are guilty of both vices, irony and boasting, although in different respects, and for this reason they sin more grievously. Hence the Philosopher says (Ethic. iv, 7) that it is "the practice of boasters both to make overmuch of themselves, and to make very little of themselves": and for the same reason it is related of Augustine that he was unwilling to possess clothes that were either too costly or too shabby, because by both do men seek glory.

Reply to Objection 3: According to the words of Ecclus. 19:23, "There is one that humbleth himself wickedly, and his interior is full of deceit," and it is in this sense that Solomon speaks of the man who, through deceitful humility, "speaks low" wickedly.


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Summa Theologiae/Second Part of the Second Part/Question 114

Question. 114 - OF THE FRIENDLINESS WHICH IS CALLED AFFABILITY (TWO ARTICLES)
We must now consider the friendliness which is called affability, and the opposite vices which are flattery and quarreling. Concerning friendliness or affability, there are two points of inquiry:

(1) Whether it is a special virtue?

(2) Whether it is a part of justice?

Art. 1 - Whether friendliness is a special virtue?
Objection 1: It seems that friendliness is not a special virtue. For the Philosopher says (Ethic. viii, 3) that "the perfect friendship is that which is on account of virtue." Now any virtue is the cause of friendship: "since the good is lovable to all," as Dionysius states (Div. Nom. iv). Therefore friendliness is not a special virtue, but a consequence of every virtue.

Objection 2: Further, the Philosopher says (Ethic. iv, 6) of this kind of friend that he "takes everything in a right manner both from those he loves and from those who are not his friends." Now it seems to pertain to simulation that a person should show signs of friendship to those whom he loves not, and this is incompatible with virtue. Therefore this kind of friendliness is not a virtue.

Objection 3: Further, virtue "observes the mean according as a wise man decides" (Ethic. ii, 6). Now it is written (Eccles. 7:5): "The heart of the wise is where there is mourning, and the heart of fools where there is mirth": wherefore "it belongs to a virtuous man to be most wary of pleasure" (Ethic. ii, 9). Now this kind of friendship, according to the Philosopher (Ethic. iv, 6), "is essentially desirous of sharing pleasures, but fears to give pain." Therefore this kind of friendliness is not a virtue.

On the contrary, The precepts of the law are about acts of virtue. Now it is written (Ecclus. 4:7): "Make thyself affable to the congregation of the poor." Therefore affability, which is what we mean by friendship, is a special virtue.

I answer that, As stated above (Q[109], A[2]; FS, Q[55], A[3]), since virtue is directed to good, wherever there is a special kind of good, there must needs be a special kind of virtue. Now good consists in order, as stated above (Q[109], A[2]). And it behooves man to be maintained in a becoming order towards other men as regards their mutual relations with one another, in point of both deeds and words, so that they behave towards one another in a becoming manner. Hence the need of a special virtue that maintains the becomingness of this order: and this virtue is called friendliness.

Reply to Objection 1: The Philosopher speaks of a twofold friendship in his Ethics. One consists chiefly in the affection whereby one man loves another and may result from any virtue. We have stated above, in treating of charity (Q[23], A[1], A[3], ad 1; QQ[25],26), what things belong to this kind of friendship. But he mentions another friendliness, which consists merely in outward words or deeds; this has not the perfect nature of friendship, but bears a certain likeness thereto, in so far as a man behaves in a becoming manner towards those with whom he is in contact.

Reply to Objection 2: Every man is naturally every man's friend by a certain general love; even so it is written (Ecclus. 13:19) that "every beast loveth its like." This love is signified by signs of friendship, which we show outwardly by words or deeds, even to those who are strangers or unknown to us. Hence there is no dissimulation in this: because we do not show them signs of perfect friendship, for we do not treat strangers with the same intimacy as those who are united to us by special friendship.

Reply to Objection 3: When it is said that "the heart of the wise is where there is mourning" it is not that he may bring sorrow to his neighbor, for the Apostle says (Rom. 14:15): "If, because of thy meat, thy brother be grieved, thou walkest not now according to charity": but that he may bring consolation to the sorrowful, according to Ecclus. 7:38, "Be not wanting in comforting them that weep, and walk with them that mourn." Again, "the heart of fools is where there is mirth," not that they may gladden others, but that they may enjoy others' gladness. Accordingly, it belongs to the wise man to share his pleasures with those among whom he dwells, not lustful pleasures, which virtue shuns, but honest pleasures, according to Ps. 132:1, "Behold how good and how pleasant it is for brethren to dwell together in unity."

Nevertheless, as the Philosopher says (Ethic. iv, 6), for the sake of some good that will result, or in order to avoid some evil, the virtuous man will sometimes not shrink from bringing sorrow to those among whom he lives. Hence the Apostle says (2 Cor. 7:8): "Although I made you sorrowful by my epistle, I do not repent," and further on (2 Cor. 7:9), "I am glad; not because you were made sorrowful, but because you were made sorrowful unto repentance." For this reason we should not show a cheerful face to those who are given to sin, in order that we may please them, lest we seem to consent to their sin, and in a way encourage them to sin further. Hence it is written (Ecclus. 7:26): "Hast thou daughters? Have a care of their body, and show not thy countenance gay towards them."

Art. 2 - Whether this kind of friendship is a part of justice?
Objection 1: It seems that this kind of friendship is not a part of justice. For justice consists in giving another man his due. But this virtue does not consist in doing that, but in behaving agreeably towards those among whom we live. Therefore this virtue is not a part of justice.

Objection 2: Further, according to the Philosopher (Ethic. iv, 6), this virtue is concerned about the joys and sorrows of those who dwell in fellowship. Now it belongs to temperance to moderate the greatest pleasures, as stated above (FS, Q[60], A[5]; FS, Q[61], A[3]). Therefore this virtue is a part of temperance rather than of justice.

Objection 3: Further, to give equal things to those who are unequal is contrary to justice, as stated above (Q[59], AA[1],2). Now, according to the Philosopher (Ethic. iv, 6), this virtue "treats in like manner known and unknown, companions and strangers." Therefore this virtue rather than being a part of justice is opposed thereto.

On the contrary, Macrobius (De Somno Scip. i) accounts friendship a part of justice.

I answer that, This virtue is a part of justice, being annexed to it as to a principal virtue. Because in common with justice it is directed to another person, even as justice is: yet it falls short of the notion of justice, because it lacks the full aspect of debt, whereby one man is bound to another, either by legal debt, which the law binds him to pay, or by some debt arising out of a favor received. For it regards merely a certain debt of equity, namely, that we behave pleasantly to those among whom we dwell, unless at times, for some reason, it be necessary to displease them for some good purpose.

Reply to Objection 1: As we have said above (Q[109], A[3], ad 1), because man is a social animal he owes his fellow-man, in equity, the manifestation of truth without which human society could not last. Now as man could not live in society without truth, so likewise, not without joy, because, as the Philosopher says (Ethic. viii), no one could abide a day with the sad nor with the joyless. Therefore, a certain natural equity obliges a man to live agreeably with his fellow-men; unless some reason should oblige him to sadden them for their good.

Reply to Objection 2: It belongs to temperance to curb pleasures of the senses. But this virtue regards the pleasures of fellowship, which have their origin in the reason, in so far as one man behaves becomingly towards another. Such pleasures need not to be curbed as though they were noisome.

Reply to Objection 3: This saying of the Philosopher does not mean that one ought to converse and behave in the same way with acquaintances and strangers, since, as he says (Ethic. iv, 6), "it is not fitting to please and displease intimate friends and strangers in the same way." This likeness consists in this, that we ought to behave towards all in a fitting manner.

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Summa Theologiae/Second Part of the Second Part/Question 115

Question. 115 - OF FLATTERY (TWO ARTICLES)
We must now consider the vices opposed to the aforesaid virtue: (1) Flattery, and (2) Quarreling. Concerning flattery there are two points of inquiry:

(1) Whether flattery is a sin?

(2) Whether it is a mortal sin?

Art. 1 - Whether flattery is a sin?
Objection 1: It seems that flattery is not a sin. For flattery consists in words of praise offered to another in order to please him. But it is not a sin to praise a person, according to Prov. 31:28, "Her children rose up and called her blessed: her husband, and he praised her." Moreover, there is no evil in wishing to please others, according to 1 Cor. 10:33, "I . . . in all things please all men." Therefore flattery is not a sin.

Objection 2: Further, evil is contrary to good, and blame to praise. But it is not a sin to blame evil. Neither, then, is it a sin to praise good, which seems to belong to flattery. Therefore flattery is not a sin.

Objection 3: Further, detraction is contrary to flattery. Wherefore Gregory says (Moral. xxii, 5) that detraction is a remedy against flattery. "It must be observed," says he, "that by the wonderful moderation of our Ruler, we are often allowed to be rent by detractions but are uplifted by immoderate praise, so that whom the voice of the flatterer upraises, the tongue of the detractor may humble." But detraction is an evil, as stated above (Q[73], AA[2],3). Therefore flattery is a good.

On the contrary, A gloss on Ezech. 13:18, "Woe to them that sew cushions under every elbow," says, "that is to say, sweet flattery." Therefore flattery is a sin.

I answer that, As stated above (Q[114], A[1], ad 3), although the friendship of which we have been speaking, or affability, intends chiefly the pleasure of those among whom one lives, yet it does not fear to displease when it is a question of obtaining a certain good, or of avoiding a certain evil. Accordingly, if a man were to wish always to speak pleasantly to others, he would exceed the mode of pleasing, and would therefore sin by excess. If he do this with the mere intention of pleasing he is said to be "complaisant," according to the Philosopher (Ethic. iv, 6): whereas if he do it with the intention of making some gain out of it, he is called a "flatterer" or "adulator." As a rule, however, the term "flattery" is wont to be applied to all who wish to exceed the mode of virtue in pleasing others by words or deeds in their ordinary behavior towards their fellows.

Reply to Objection 1: One may praise a person both well and ill, according as one observes or omits the due circumstances. For if while observing other due circumstances one were to wish to please a person by praising him, in order thereby to console him, or that he may strive to make progress in good, this will belong to the aforesaid virtue of friendship. But it would belong to flattery, if one wished to praise a person for things in which he ought not to be praised; since perhaps they are evil, according to Ps. 9:24, "The sinner is praised in the desires of his soul"; or they may be uncertain, according to Ecclus. 27:8, "Praise not a man before he speaketh," and again (Ecclus. 11:2), "Praise not a man for his beauty"; or because there may be fear lest human praise should incite him to vainglory, wherefore it is written, (Ecclus. 11:30), "Praise not any man before death." Again, in like manner it is right to wish to please a man in order to foster charity, so that he may make spiritual progress therein. But it would be sinful to wish to please men for the sake of vainglory or gain, or to please them in something evil, according to Ps. 52:6, "God hath scattered the bones of them that please men," and according to the words of the Apostle (Gal. 1:10), "If I yet pleased men, I should not be the servant of Christ."

Reply to Objection 2: Even to blame evil is sinful, if due circumstances be not observed; and so too is it to praise good.

Reply to Objection 3: Nothing hinders two vices being contrary to one another. Wherefore even as detraction is evil, so is flattery, which is contrary thereto as regards what is said, but not directly as regards the end. Because flattery seeks to please the person flattered, whereas the detractor seeks not the displeasure of the person defamed, since at times he defames him in secret, but seeks rather his defamation.

Art. 2 - Whether flattery is a mortal sin?
Objection 1: It seems that flattery is a mortal sin. For, according to Augustine (Enchiridion xii), "a thing is evil because it is harmful." But flattery is most harmful, according to Ps. 9:24, "For the sinner is praised in the desires of his soul, and the unjust man is blessed. The sinner hath provoked the Lord." Wherefore Jerome says (Ep. ad Celant): "Nothing so easily corrupts the human mind as flattery": and a gloss on Ps. 69:4, "Let them be presently turned away blushing for shame that say to me: 'Tis well, 'Tis well," says: "The tongue of the flatterer harms more than the sword of the persecutor." Therefore flattery is a most grievous sin.

Objection 2: Further, whoever does harm by words, harms himself no less than others: wherefore it is written (Ps. 36:15): "Let their sword enter into their own hearts." Now he that flatters another induces him to sin mortally: hence a gloss on Ps. 140:5, "Let not the oil of the sinner fatten my head," says: "The false praise of the flatterer softens the mind by depriving it of the rigidity of truth and renders it susceptive of vice." Much more, therefore, does the flatterer sin in himself.

Objection 3: Further, it is written in the Decretals (D. XLVI, Cap. 3): "The cleric who shall be found to spend his time in flattery and treachery shall be degraded from his office." Now such a punishment as this is not inflicted save for mortal sin. Therefore flattery is a mortal sin.

On the contrary, Augustine in a sermon on Purgatory (xli, de Sanctis) reckons among slight sins, "if one desire to flatter any person of higher standing, whether of one's own choice, or out of necessity."

I answer that, As stated above (Q[112], A[2]), a mortal sin is one that is contrary to charity. Now flattery is sometimes contrary to charity and sometimes not. It is contrary to charity in three ways. First, by reason of the very matter, as when one man praises another's sin: for this is contrary to the love of God, against Whose justice he speaks, and contrary to the love of his neighbor, whom he encourages to sin. Wherefore this is a mortal sin, according to Is. 5:20. "Woe to you that call evil good." Secondly, by reason of the intention, as when one man flatters another, so that by deceiving him he may injure him in body or in soul; this is also a mortal sin, and of this it is written (Prov. 27:6): "Better are the wounds of a friend than the deceitful kisses of an enemy." Thirdly, by way of occasion, as when the praise of a flatterer, even without his intending it, becomes to another an occasion of sin. In this case it is necessary to consider, whether the occasion were given or taken, and how grievous the consequent downfall, as may be understood from what has been said above concerning scandal (Q[43], AA[3],4). If, however, one man flatters another from the mere craving to please others, or again in order to avoid some evil, or to acquire something in a case of necessity, this is not contrary to charity. Consequently it is not a mortal but a venial sin.

Reply to Objection 1: The passages quoted speak of the flatterer who praises another's sin. Flattery of this kind is said to harm more than the sword of the persecutor, since it does harm to goods that are of greater consequence. namely, spiritual goods. Yet it does not harm so efficaciously, since the sword of the persecutor slays effectively, being a sufficient cause of death; whereas no one by flattering can be a sufficient cause of another's sinning, as was shown above (Q[43], A[1], ad 3; FS, Q[73], A[8], ad 3; FS, Q[80], A[1]).

Reply to Objection 2: This argument applies to one that flatters with the intention of doing harm: for such a man harms himself more than others, since he harms himself, as the sufficient cause of sinning, whereas he is only the occasional cause of the harm he does to others.

Reply to Objection 3: The passage quoted refers to the man who flatters another treacherously, in order to deceive him.


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Summa Theologiae/Second Part of the Second Part/Question 116

Question. 116 - OF QUARRELING (TWO ARTICLES)
We must now consider quarreling; concerning which there are two points of inquiry:

(1) Whether it is opposed to the virtue of friendship?

(2) Of its comparison with flattery?

Art. 1 - Whether quarreling is opposed to the virtue of friendship or affability?
Objection 1: It seems that quarreling is not opposed to the virtue of friendship or affability. For quarreling seems to pertain to discord, just as contention does. But discord is opposed to charity, as stated above (Q[37], A[1]). Therefore quarreling is also.

Objection 2: Further, it is written (Prov. 26:21): "An angry man stirreth up strife." Now anger is opposed to meekness. Therefore strife or quarreling is also.

Objection 3: Further, it is written (James 4:1): "From whence are wars and quarrels [Douay: 'contentions'] among you? Are they not hence, from your concupiscences which war in your members?" Now it would seem contrary to temperance to follow one's concupiscences. Therefore it seems that quarreling is opposed not to friendship but to temperance.

On the contrary, The Philosopher opposes quarreling to friendship (Ethic. iv, 6).

I answer that, Quarreling consists properly in words, when, namely, one person contradicts another's words. Now two things may be observed in this contradiction. For sometimes contradiction arises on account of the person who speaks, the contradictor refusing to consent with him from lack of that love which unites minds together, and this seems to pertain to discord, which is contrary to charity. Whereas at times contradiction arises by reason of the speaker being a person to whom someone does not fear to be disagreeable: whence arises quarreling, which is opposed to the aforesaid friendship or affability, to which it belongs to behave agreeably towards those among whom we dwell. Hence the Philosopher says (Ethic. iv, 6) that "those who are opposed to everything with the intent of being disagreeable, and care for nobody, are said to be peevish and quarrelsome."

Reply to Objection 1: Contention pertains rather to the contradiction of discord, while quarreling belongs to the contradiction which has the intention of displeasing.

Reply to Objection 2: The direct opposition of virtues to vices depends, not on their causes, since one vice may arise from many causes, but on the species of their acts. And although quarreling arises at times from anger, it may arise from many other causes, hence it does not follow that it is directly opposed to meekness.

Reply to Objection 3: James speaks there of concupiscence considered as a general evil whence all vices arise. Thus, a gloss on Rom. 7:7 says: "The law is good, since by forbidding concupiscence, it forbids all evil."

Art. 2 - Whether quarreling is a more grievous sin than flattery?
Objection 1: It seems that quarreling is a less grievous sin than the contrary vice, viz. adulation or flattery. For the more harm a sin does the more grievous it seems to be. Now flattery does more harm than quarreling, for it is written (Is. 3:12): "O My people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps." Therefore flattery is a more grievous sin than quarreling.

Objection 2: Further, there appears to be a certain amount of deceit in flattery, since the flatterer says one thing, and thinks another: whereas the quarrelsome man is without deceit, for he contradicts openly. Now he that sins deceitfully is a viler man, according to the Philosopher (Ethic. vii, 6). Therefore flattery is a more grievous sin than quarreling.

Objection 3: Further, shame is fear of what is vile, according to the Philosopher (Ethic. iv, 9). But a man is more ashamed to be a flatterer than a quarreler. Therefore quarreling is a less grievous sin than flattery.

On the contrary, The more a sin is inconsistent with the spiritual state, the more it appears to be grievous. Now quarreling seems to be more inconsistent with the spiritual state: for it is written (1 Tim. 3:2,3) that it "behooveth a bishop to be . . . not quarrelsome"; and (2 Tim. 3:24): "The servant of the Lord must not wrangle." Therefore quarreling seems to be a more grievous sin than flattery.

I answer that, We can speak of each of these sins in two ways. In one way we may consider the species of either sin, and thus the more a vice is at variance with the opposite virtue the more grievous it is. Now the virtue of friendship has a greater tendency to please than to displease: and so the quarrelsome man, who exceeds in giving displeasure sins more grievously than the adulator or flatterer, who exceeds in giving pleasure. In another way we may consider them as regards certain external motives, and thus flattery sometimes more grievous, for instance when one intends by deception to acquire undue honor or gain: while sometimes quarreling is more grievous; for instance, when one intends either to deny the truth, or to hold up the speaker to contempt.

Reply to Objection 1: Just as the flatterer may do harm by deceiving secretly, so the quarreler may do harm sometimes by assailing openly. Now, other things being equal, it is more grievous to harm a person openly, by violence as it were, than secretly. Wherefore robbery is a more grievous sin than theft, as stated above (Q[66], A[9]).

Reply to Objection 2: In human acts, the more grievous is not always the more vile. For the comeliness of a man has its source in his reason: wherefore the sins of the flesh, whereby the flesh enslaves the reason, are viler, although spiritual sins are more grievous, since they proceed from greater contempt. In like manner, sins that are committed through deceit are viler, in so far as they seem to arise from a certain weakness, and from a certain falseness of the reason, although sins that are committed openly proceed sometimes from a greater contempt. Hence flattery, through being accompanied by deceit, seems to be a viler sin; while quarreling, through proceeding from greater contempt, is apparently more grievous.

Reply to Objection 3: As stated in the objection, shame regards the vileness of a sin; wherefore a man is not always more ashamed of a more grievous sin, but of a viler sin. Hence it is that a man is more ashamed of flattery than of quarreling, although quarreling is more grievous.


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Page:Ralph on the Railroad.djvu/179

Rh "You know where Ike Slump is?" asked Ralph.

"No, I don't, mister."

"Well, then?"

"But I can put you on."

"On to what?"

"Where he goes every night—where you're sure to find him after dark."

"Well, tell me."

"See here, mister," piped the little fellow in an uncertain voice. "The gang 'd kill me if they knew I was giving 'em away, but I'm just about starving. Because I'm little they make me do all kinds of work, and when there's anything to eat they forget I'm around. They stole some melons out of the cars last night. All I got was the rind."

"Who are you, anyway?" asked Ralph.

"Oh, I'm nobody. I was at the county farm, but run away and got in with these fellows. Wish I was back! I'd go, only they'd punish me and lock me up. You give me the quarter, and I'll meet you later and show you where Ike Slump hangs out nights."

"You'll keep your promise?"

"Honor bright!"

"Where will you be?"

"Right here, only outside the fence."

title: Page:Ralph on the Railroad.djvu/179


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Page:Ralph on the Railroad.djvu/180

166 "What time?"

"Just at dark."

"I'll do it," said Ralph, slipping a twenty-five cent piece through the crack in the fence. "Remember, now. I trust you, and I'll give you as much more to-night if you don't play me any tricks."

"Crackey! that's fine; only you keep mum on my showing you?"

"I certainly will," assured Ralph.

He did not feel certain that he had accomplished much. It all depended on the reliability of the urchin. Ralph went back to the roundhouse and told the foreman he could do nothing further toward locating Ike Slump until nightfall, and put in the afternoon at his regular duties, although Forgan told him he need not do so.

Ralph went home at quitting-time, got his supper, explained to his mother that he had something, to attend to for the foreman, and not to worry if he was not back early.

He reached the rendezvous agreed on at dusk, and after a few minutes' waiting saw the little fellow of the morning coming down the tracks.

"I'm here," announced the new arrival.

"So am I, as you see," answered Ralph. "How did you get on to-day—let's see, what is your name?"

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Rh "Teddy."

"All right, Teddy. Did you get something to eat?"

"Not a great deal. The fellow saw me buying some grub. I told 'em I found a quarter, and they made me play craps with the change—twenty cents."

"Of course you lost."

"Oh, sure—knew that before I began. They always win, them fellows. Say, mister, please, I'll go ahead alone, because if any of them should happen to see me with you it would be all-day for Teddy!"

"Go ahead," directed Ralph.

The boy went down the tracks. At the end of the fence he turned into a yard with a barn at the back. The building in front was a dilapidated two-story frame structure. The windows at the rear were fastened up, but the one doorway visible was open, and led into a dark hallway.

Teddy had paused near a wagon, and looked anxious to get away.

"That's the place," he said. "You go in that door and up some stairs. There's a big room in front where the crowd meet nights, and play cards, and drink and smoke. Ike Slump spends all his evenings here."

"All right," said Ralph. "There's another

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Summa Theologiae/Second Part of the Second Part/Question 117

Question. 117 - OF LIBERALITY (SIX ARTICLES)
We must now consider liberality and the opposite vices, namely, covetousness and prodigality.

Concerning liberality there are six points of inquiry:

(1) Whether liberality is a virtue?

(2) What is its matter?

(3) Of its act;

(4) Whether it pertains thereto to give rather than to take?

(5) Whether liberality is a part of justice?

(6) Of its comparison with other virtues.

Art. 1 - Whether liberality is a virtue?
Objection 1: It seems that liberality is not a virtue. For no virtue is contrary to a natural inclination. Now it is a natural inclination for one to provide for oneself more than for others: and yet it pertains to the liberal man to do the contrary, since, according to the Philosopher (Ethic. iv, 1), "it is the mark of a liberal man not to look to himself, so that he leaves for himself the lesser things." Therefore liberality is not a virtue.

Objection 2: Further, man sustains life by means of riches, and wealth contributes to happiness instrumentally, as stated in Ethic. i, 8. Since, then, every virtue is directed to happiness, it seems that the liberal man is not virtuous, for the Philosopher says of him (Ethic. iv, 1) that "he is inclined neither to receive nor to keep money, but to give it away."

Objection 3: Further, the virtues are connected with one another. But liberality does not seem to be connected with the other virtues: since many are virtuous who cannot be liberal, for they have nothing to give; and many give or spend liberally who are not virtuous otherwise. Therefore liberality is not a virtue.

On the contrary, Ambrose says (De Offic. i) that "the Gospel contains many instances in which a just liberality is inculcated." Now in the Gospel nothing is taught that does not pertain to virtue. Therefore liberality is a virtue.

I answer that, As Augustine says (De Lib. Arb. ii, 19), "it belongs to virtue to use well the things that we can use ill." Now we may use both well and ill, not only the things that are within us, such as the powers and the passions of the soul, but also those that are without, such as the things of this world that are granted us for our livelihood. Wherefore since it belongs to liberality to use these things well, it follows that liberality is a virtue.

Reply to Objection 1: According to Ambrose (Serm. lxiv de Temp.) and Basil (Hom. in Luc. xii, 18) excess of riches is granted by God to some, in order that they may obtain the merit of a good stewardship. But it suffices for one man to have few things. Wherefore the liberal man commendably spends more on others than on himself. Nevertheless we are bound to be more provident for ourselves in spiritual goods, in which each one is able to look after himself in the first place. And yet it does not belong to the liberal man even in temporal things to attend so much to others as to lose sight of himself and those belonging to him. Wherefore Ambrose says (De Offic. i): "It is a commendable liberality not to neglect your relatives if you know them to be in want."

Reply to Objection 2: It does not belong to a liberal man so to give away his riches that nothing is left for his own support, nor the wherewithal to perform those acts of virtue whereby happiness is acquired. Hence the Philosopher says (Ethic. iv, 1) that "the liberal man does not neglect his own, wishing thus to be of help to certain people"; and Ambrose says (De Offic. i) that "Our Lord does not wish a man to pour out his riches all at once, but to dispense them: unless he do as Eliseus did, who slew his oxen and fed the poor, that he might not be bound by any household cares." For this belongs to the state of perfection, of which we shall speak farther on (Q[184], Q[186], A[3]).

It must be observed, however, that the very act of giving away one's possessions liberally, in so far as it is an act of virtue, is directed to happiness.

Reply to Objection 3: As the Philosopher says (Ethic. iv, 1), "those who spend much on intemperance are not liberal but prodigal"; and likewise whoever spends what he has for the sake of other sins. Hence Ambrose says (De Offic. i): "If you assist to rob others of their possessions, your honesty is not to be commended, nor is your liberality genuine if you give for the sake of boasting rather than of pity." Wherefore those who lack other virtues, though they spend much on certain evil works, are not liberal.

Again, nothing hinders certain people from spending much on good uses, without having the habit of liberality: even as men perform works of other virtues, before having the habit of virtue, though not in the same way as virtuous people, as stated above (FS, Q[65], A[1]). In like manner nothing prevents a virtuous man from being liberal, although he be poor. Hence the Philosopher says (Ethic. iv, 1): "Liberality is proportionate to a man's substance," i.e. his means, "for it consists, not in the quantity given, but in the habit of the giver": and Ambrose says (De Offic. i) that "it is the heart that makes a gift rich or poor, and gives things their value."

Art. 2 - Whether liberality is about money?
Objection 1: It seems that liberality is not about money. For every moral virtue is about operations and passions. Now it is proper to justice to be about operations, as stated in Ethic. v, 1. Therefore, since liberality is a moral virtue, it seems that it is about passions and not about money.

Objection 2: Further, it belongs to a liberal man to make use of any kind of wealth. Now natural riches are more real than artificial riches, according to the Philosopher (Polit. i, 5,6). Therefore liberality is not chiefly about money.

Objection 3: Further, different virtues have different matter, since habits are distinguished by their objects. But external things are the matter of distributive and commutative justice. Therefore they are not the matter of liberality.

On the contrary, The Philosopher says (Ethic. iv, 1) that "liberality seems to be a mean in the matter of money."

I answer that, According to the Philosopher (Ethic. iv, 1) it belongs to the liberal man to part with things. Hence liberality is also called open-handedness [largitas], because that which is open does not withhold things but parts of them. The term "liberality" seems also to allude to this, since when a man quits hold of a thing he frees it [liberat], so to speak, from his keeping and ownership, and shows his mind to be free of attachment thereto. Now those things which are the subject of a man's free-handedness towards others are the goods he possesses, which are denoted by the term "money." Therefore the proper matter of liberality is money.

Reply to Objection 1: As stated above (A[1], ad 3), liberality depends not on the quantity given, but on the heart of the giver. Now the heart of the giver is disposed according to the passions of love and desire, and consequently those of pleasure and sorrow, towards the things given. Hence the interior passions are the immediate matter of liberality, while exterior money is the object of those same passions.

Reply to Objection 2: As Augustine says in his book De Disciplina Christi (Tract. de divers, i), everything whatsoever man has on earth, and whatsoever he owns, goes by the name of "'pecunia' [money], because in olden times men's possessions consisted entirely of 'pecora' [flocks]." And the Philosopher says (Ethic. iv, 1): "We give the name of money to anything that can be valued in currency."

Reply to Objection 3: Justice establishes equality in external things, but has nothing to do, properly speaking, with the regulation of internal passions: wherefore money is in one way the matter of liberality, and in another way of justice.

Art. 3 - Whether using money is the act of liberality?
Objection 1: It seems that using money is not the act of liberality. For different virtues have different acts. But using money is becoming to other virtues, such as justice and magnificence. Therefore it is not the proper act of liberality.

Objection 2: Further, it belongs to a liberal man, not only to give but also to receive and keep. But receiving and keeping do not seem to be connected with the use of money. Therefore using money seems to be unsuitably assigned as the proper act of liberality.

Objection 3: Further, the use of money consists not only in giving it but also in spending it. But the spending of money refers to the spender, and consequently is not an act of liberality: for Seneca says (De Benef. v): "A man is not liberal by giving to himself." Therefore not every use of money belongs to liberality.

On the contrary, The Philosopher says (Ethic. iv, 1): "In whatever matter a man is virtuous, he will make the best use of that matter: Therefore he that has the virtue with regard to money will make the best use of riches." Now such is the liberal man. Therefore the good use of money is the act of liberality.

I answer that, The species of an act is taken from its object, as stated above (FS, Q[18], A[2]). Now the object or matter of liberality is money and whatever has a money value, as stated in the foregoing Article (ad 2). And since every virtue is consistent with its object, it follows that, since liberality is a virtue, its act is consistent with money. Now money comes under the head of useful goods, since all external goods are directed to man's use. Hence the proper act of liberality is making use of money or riches.

Reply to Objection 1: It belongs to liberality to make good use of riches as such, because riches are the proper matter of liberality. On the other hand it belongs to justice to make use of riches under another aspect, namely, that of debt, in so far as an external thing is due to another. And it belongs to magnificence to make use of riches under a special aspect, in so far, to wit, as they are employed for the fulfilment of some great deed. Hence magnificence stands in relation to liberality as something in addition thereto, as we shall explain farther on (Q[134]).

Reply to Objection 2: It belongs to a virtuous man not only to make good use of his matter or instrument, but also to provide opportunities for that good use. Thus it belongs to a soldier's fortitude not only to wield his sword against the foe, but also to sharpen his sword and keep it in its sheath. Thus, too, it belongs to liberality not only to use money, but also to keep it in preparation and safety in order to make fitting use of it.

Reply to Objection 3: As stated (A[2], ad 1), the internal passions whereby man is affected towards money are the proximate matter of liberality. Hence it belongs to liberality before all that a man should not be prevented from making any due use of money through an inordinate affection for it. Now there is a twofold use of money: one consists in applying it to one's own use, and would seem to come under the designation of costs or expenditure; while the other consists in devoting it to the use of others, and comes under the head of gifts. Hence it belongs to liberality that one be not hindered by an immoderate love of money, either from spending it becomingly, or from making suitable gifts. Therefore liberality is concerned with giving and spending, according to the Philosopher (Ethic. iv, 1). The saying of Seneca refers to liberality as regards giving: for a man is not said to be liberal for the reason that he gives something to himself.

Art. 4 - Whether it belongs to a liberal man chiefly to give?
Objection 1: It seems that it does not belong to a liberal man chiefly to give. For liberality, like all other moral virtues, is regulated by prudence. Now it seems to belong very much to prudence that a man should keep his riches. Wherefore the Philosopher says (Ethic. iv, 1) that "those who have not earned money, but have received the money earned by others, spend it more liberally, because they have not experienced the want of it." Therefore it seems that giving does not chiefly belong to the liberal man.

Objection 2: Further, no man is sorry for what he intends chiefly to do, nor does he cease from doing it. But a liberal man is sometimes sorry for what he has given, nor does he give to all, as stated in Ethic. iv, 1. Therefore it does not belong chiefly to a liberal man to give.

Objection 3: Further, in order to accomplish what he intends chiefly, a man employs all the ways he can. Now a liberal man is not a beggar, as the Philosopher observes (Ethic. iv, 1); and yet by begging he might provide himself with the means of giving to others. Therefore it seems that he does not chiefly aim at giving.

Objection 4: Further, man is bound to look after himself rather than others. But by spending he looks after himself, whereas by giving he looks after others. Therefore it belongs to a liberal man to spend rather than to give.

On the contrary, The Philosopher says (Ethic. iv, 1) that "it belongs to a liberal man to surpass in giving."

I answer that, It is proper to a liberal man to use money. Now the use of money consists in parting with it. For the acquisition of money is like generation rather than use: while the keeping of money, in so far as it is directed to facilitate the use of money, is like a habit. Now in parting with a thing ---for instance, when we throw something---the farther we put it away the greater the force [virtus] employed. Hence parting with money by giving it to others proceeds from a greater virtue than when we spend it on ourselves. But it is proper to a virtue as such to tend to what is more perfect, since "virtue is a kind of perfection" (Phys. vii, text. 17,18). Therefore a liberal man is praised chiefly for giving.

Reply to Objection 1: It belongs to prudence to keep money, lest it be stolen or spent uselessly. But to spend it usefully is not less but more prudent than to keep it usefully: since more things have to be considered in money's use, which is likened to movement, than in its keeping, which is likened to rest. As to those who, having received money that others have earned, spend it more liberally, through not having experienced the want of it, if their inexperience is the sole cause of their liberal expenditure they have not the virtue of liberality. Sometimes, however, this inexperience merely removes the impediment to liberality, so that it makes them all the more ready to act liberally, because, not unfrequently, the fear of want that results from the experience of want hinders those who have acquired money from using it up by acting with liberality; as does likewise the love they have for it as being their own effect, according to the Philosopher (Ethic. iv, 1).

Reply to Objection 2: As stated in this and the preceding Article, it belongs to liberality to make fitting use of money, and consequently to give it in a fitting manner, since this is a use of money. Again, every virtue is grieved by whatever is contrary to its act, and avoids whatever hinders that act. Now two things are opposed to suitable giving; namely, not giving what ought suitably to be given, and giving something unsuitably. Wherefore the liberal man is grieved at both: but especially at the former, since it is more opposed to his proper act. For this reason, too, he does not give to all: since his act would be hindered were he to give to everyone: for he would not have the means of giving to those to whom it were fitting for him to give.

Reply to Objection 3: Giving and receiving are related to one another as action and passion. Now the same thing is not the principle of both action and passion. Hence, since liberality is a principle of giving, it does not belong to the liberal man to be ready to receive, and still less to beg. Hence the verse:

'In this world he that wishes to be pleasing to many Should give often, take seldom, ask never.' But he makes provision in order to give certain things according as liberality requires; such are the fruits of his own possessions, for he is careful about realizing them that he may make a liberal use thereof.

Reply to Objection 4: To spend on oneself is an inclination of nature; hence to spend money on others belongs properly to a virtue.

Art. 5 - Whether liberality is a part of justice?
Objection 1: It seems that liberality is not a part of justice. For justice regards that which is due. Now the more a thing is due the less liberally is it given. Therefore liberality is not a part of justice, but is incompatible with it.

Objection 2: Further, justice is about operation as stated above (Q[58], A[9]; FS, Q[60], AA[2],3): whereas liberality is chiefly about the love and desire of money, which are passions. Therefore liberality seems to belong to temperance rather than to justice.

Objection 3: Further, it belongs chiefly to liberality to give becomingly, as stated (A[4]). But giving becomingly belongs to beneficence and mercy, which pertain to charity, as state above (QQ[30],31). Therefore liberality is a part of charity rather than of justice.

On the contrary, Ambrose says (De Offic. i): "Justice has to do with the fellowship of mankind. For the notion of fellowship is divided into two parts, justice and beneficence, also called liberality or kind-heartedness." Therefore liberality pertains to justice.

I answer that, Liberality is not a species of justice, since justice pays another what is his whereas liberality gives another what is one's own. There are, however, two points in which it agrees with justice: first, that it is directed chiefly to another, as justice is; secondly, that it is concerned with external things, and so is justice, albeit under a different aspect, a stated in this Article and above (A[2], ad 3). Hence it is that liberality is reckoned by some to be a part of justice, being annexed thereto as to a principal virtue.

Reply to Objection 1: Although liberality does no consider the legal due that justice considers, it considers a certain moral due. This due is based on a certain fittingness and not on an obligation: so that it answers to the idea of due in the lowest degree.

Reply to Objection 2: Temperance is about concupiscence in pleasures of the body. But the concupiscence and delight in money is not referable to the body but rather to the soul. Hence liberality does not properly pertain to temperance.

Reply to Objection 3: The giving of beneficence and mercy proceeds from the fact that a man has a certain affection towards the person to whom he gives: wherefore this giving belongs to charity or friendship. But the giving of liberality arises from a person being affected in a certain way towards money, in that he desires it not nor loves it: so that when it is fitting he gives it not only to his friends but also to those whom he knows not. Hence it belong not to charity, but to justice, which is about external things.

Art. 7 - Whether liberality is the greatest of the virtues?
Objection 1: It seems that liberality is the greatest of the virtues. For every virtue of man is a likeness to the divine goodness. Now man is likened chiefly by liberality to God, "Who giveth to all men abundantly, and upbraideth not" (James 1:5). Therefore liberality is the greatest of the virtues.

Objection 2: Further, according to Augustine (De Trin. vi, 8), "in things that are great, but not in bulk, to be greatest is to be best." Now the nature of goodness seems to pertain mostly to liberality, since "the good is self-communicative," according to Dionysius (Div. Nom. iv). Hence Ambrose says (De Offic. i) that "justice reclines to severity, liberality to goodness." Therefore liberality is the greatest of virtues.

Objection 3: Further, men are honored and loved on account of virtue. Now Boethius says (De Consol. ii) that "bounty above all makes a man famous": and the Philosopher says (Ethic. iv, 1) that "among the virtuous the liberal are the most beloved." Therefore liberality is the greatest of virtues.

On the contrary, Ambrose says (De Offic. i) that "justice seems to be more excellent than liberality, although liberality is more pleasing." The Philosopher also says (Rhet. i, 9) that "brave and just men are honored chiefly and, after them, those who are liberal."

I answer that, Every virtue tends towards a good; wherefore the greater virtue is that which tends towards the greater good. Now liberality tends towards a good in two ways: in one way, primarily and of its own nature; in another way, consequently. Primarily and of its very nature it tends to set in order one's own affection towards the possession and use of money. In this way temperance, which moderates desires and pleasures relating to one's own body, takes precedence of liberality: and so do fortitude and justice, which, in a manner, are directed to the common good, one in time of peace, the other in time of war: while all these are preceded by those virtues which are directed to the Divine good. For the Divine good surpasses all manner of human good; and among human goods the public good surpasses the good of the individual; and of the last named the good of the body surpasses those goods that consist of external things. Again, liberality is ordained to a good consequently, and in this way it is directed to all the aforesaid goods. For by reason of his not being a lover of money, it follows that a man readily makes use of it, whether for himself. Or for the good of others, or for God's glory. Thus it derives a certain excellence from being useful in many ways. Since, however, we should judge of things according to that which is competent to them primarily and in respect of their nature, rather than according to that which pertains to them consequently, it remains to be said that liberality is not the greatest of virtues.

Reply to Objection 1: God's giving proceeds from His love for those to whom He gives, not from His affection towards the things He gives, wherefore it seems to pertain to charity, the greatest of virtues, rather than to liberality.

Reply to Objection 2: Every virtue shares the nature of goodness by giving forth its own act: and the acts of certain other virtues are better than money which liberality gives forth.

Reply to Objection 3: The friendship whereby a liberal man is beloved is not that which is based on virtue, as though he were better than others, but that which is based on utility, because he is more useful in external goods, which as a rule men desire above all others. For the same reason he becomes famous.


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168 quarter. See here, Teddy, if you'll come down to the roundhouse to-morrow, I'll give you a good dinner. I want to have a talk with you."

"Well, I'll see," said the urchin, palming the coin with a chuckle and disappearing at once.

Ralph looked the place over. Finally, from his knowledge of the street beyond, he located it properly in his mind. The building, was in the middle of what was known as Rotten Row. It was a double store front, one half of which was occupied by a cheap barber shop. The other half, Ralph remembered, was a second-hand clothing store run by a man named Cohen, who also did something in the pawnbroker line.

Ralph had often noticed the dilapidated place, and knew that its denizens had a shady reputation. He realized that Cohen was just about the man to encourage boys to hang around and steal, and doubtless controlled the rooms upstairs.

Ralph entered the dark rear hallway after some deliberation. When he reached the top of the stairs he paused and listened.

Under the crack of the door some gleams of light showed. The front room of the upper story lay beyond, Ralph theorized. He could catch a low hum of voices, the click of dominoes, and there was a tobacco taint in the atmosphere. He ran his hand over the door, but it had no knob,

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Rh the keyhole was plugged up, and he could not see into the room.

Ralph judged from the appearance of things that Ike Slump came to the place by the front way, so there was no use waiting for him at the rear stairs. He reasoned, too, that if he went around to the front he would be seen by some of Ike's cohorts, and the latter would be warned and kept out of the way.

"I wish I could get a chance into that front room," mused Ralph. "Once I come in range of Ike, I think I can at least say enough to get him to listen to me."

There was one other room on the second floor and one other door. Ralph found a knob here. But the door was locked. It had, unlike the other door, a transom. The sash of this was gone, and the space stopped up with a loose sheet of manilla paper.

Ralph lightly lifted himself to the knob on one foot. He pushed at the paper, and it moved out free except at two corners where it was tacked. It was no trick at all for Ralph to lift himself through the transom and drop to the floor on the other side.

With some satisfaction he noticed that this room connected with the front apartment, the light coming in over its transom reflecting into

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170 the rear room so that he could make out its contents plainly.

At one side stood a big hogshead nearly full of loose excelsior, used for packing. Near it were as many as twenty flat boxes. Ralph touched one with his foot. He could not budge it, and then, drawing closer, he looked into a box with its cover off, and saw that it was nearly full of brass fittings.

"They're here, there's a lot of them," breathed Ralph quickly, "packed up for shipment. This is a find! What had I better do?"

The discovery modified all Ralph's prearranged plans. He knew quite well that if found in this room his presence would show a prima facie evidence that he knew the storage place of the stolen plunder. Ralph decided to get out as quickly as he had got in, and try to come upon Ike from some other point of the compass, without giving the alarm to Cohen, or whoever really controlled the stolen goods.

Before he could make a move, however, a key grated in the lock of the connecting room. The knob was broken off on the inside of the door over which he had just clambered. To reach the transom and get sufficient purchase to let himself over through the aperture he would have to have a box or chair to stand on.

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Rh There was no time to select either. The door leading to the front room came briskly open. Ralph looked for a hiding place. None presented, for the boxes lay flat on the floor, and the hogshead was away from the side wall.

Ralph thought quick and acted on an impulse. He thrust his arm down into the hogshead. Its light contents gave way to the touch.

Leaping its rim, Ralph sank as in a snowbank, ducked down his head, pulled the stringy wooden fiber over it, and snuggled inside the hogshead, out of view.

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CHAPTER XXI

A FREE RIDE

hogshead in which Ralph had ensconced himself was made of loose, defective staves. He found himself facing an aperture, through which he could look quite readily.

Two persons entered the room. One was Ike Slump. The other Ralph recognized as the second-hand dealer, Cohen. The latter carried a lamp, which he placed on a shelf. He closed the door after him, and sat down on a box. Ralph's range of vision was immediately impeded. Ike had lifted himself to the edge of the hogshead and perched there, his feet dangling and beating a tattoo on the staves with his heels.

"Now then, Slump," were Cohen's first words, "you're bound to leave?"

"Haven't I got to?" demanded Ike testily. "I'm in a nice box, I am—lost my job, don't dare to go home, and no money."

"I gave you some."

"A measly ten dollars in a week, not a fiftieth part of what I brought in. See here, Cohen, you Rh

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Rh haven't given me a fair deal. I've taken all the risk, and what have I got?"

"The risk? the risk?" repeated Cohen. "My young friend, it's me who takes all the risk. Suppose the railroad men should drop in here and find the stuff? Where would I be? As to money, will anybody else you know touch the stuff?"

"Well, I've got to get some funds, I'm going to slope the town for good," announced Ike. "Now, there'll be no slip up if I carry out your plans?"

"Not a bit of it," answered Cohen. "I have no facilities here for handling railroad junk. Jacobs, at Dover, has. I don't dare to ship it by rail. He has his own melters. I furnish the horse and wagon. We'll load you up, and cover the boxes with vegetables. All you've got to do is to drive out of town and deliver the goods at Dover. You say your friend, the tramp, will go with you?"

"Yes, but what about the team? I won't come back, you know. I'm going West for a spell."

"Jacobs will attend to the team. See, here is a letter—give it to him. He'll give you the twenty-five dollars I promised you, and that's the end of it."

"All right. What time shall we start?"

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174 "When the town is asleep, and nobody nosing around. Say one o'clock, sharp."

"I'll be ready."

The conference seemed ended. Ralph comprehended that his double mission would be ineffective unless he got word to Ike Slump's father and the roundhouse foreman within the next four hours.

He lay snug and still, formulating an escape from the place as soon as the two plotters should withdraw.

Ike slipped to the floor, took out a cigarette, lit it, threw the match away, and stretched his arms and yawned.

"Give me a little loose change to play with the crowd, Cohen, will you?" he asked. Cohen reached in his pocket, but very quickly drew out his hand again empty, to point it excitedly at the hogshead with the sharp cry.

"Fire! look there! You stupid, see what you've done!"

"What have I done? Ginger—the cigarette!"

Ralph quivered as he listened and looked. A swishing sound accompanied a brilliant flare. Ike had carelessly thrown the match with which he had lighted his cigarette into the midst of the dry, tindery excelsior.

"Put it out! Stamp it out!" yelled Cohen.

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Rh Ike grabbed a handful or two of the flaming mass, burned his fingers, and retreated, while Cohen made a frightened rush for a stand in one corner of the room holding a big pitcher.

He ran at the hogshead with it. It was half-full of water. Cohen doused it into the hogshead just as Ralph, unable to stand the pressure any longer, arose upright.

Ike gave a stare and a shout. Cohen jumped back with alarm in his face. The water had extinguished the blaze, but the episode had betrayed Ralph's presence to his enemy.

"Who are you?" ejaculated Cohen darkly, grasping the pitcher and again advancing.

"Needn't ask him—I know!" snapped out Ike. "Grab him, Cohen! It's Ralph Fairbanks, from the roundhouse, and he's a spy!"

Ralph leaned a hand on the hogshead rim to get purchase for a leap out of his difficulties. Ike made a spring for him and grabbed one arm, preventing the movement.

"If he's a railroader and a spy," cried Cohen, "we're in for it!"

"Don't let him go, then—oh!"

Ike went spinning, for Ralph had given him a quick blow, knocking him aside. Cohen swung the pitcher aloft. Down it came with terrific force. Ralph experienced a blow on the side of

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176 the head that instantly shut out sense and sight. He fell over the edge of the hogshead, and hung there limp and lifeless.

It was the first blank in his life. Its duration Ralph could only surmise as he opened his eyes. At first he fancied he was blind, for everything was pitchy black about him. He sat up with difficulty, putting a hand to his head where it felt sore and smarted.

Ralph found a bad cut there, which had bled profusely. The blow with the pitcher had been cruelly heavy. He sat up, swaying to and fro, and soon traced out his environment.

He was in a freight car, its doors and windows were closed, and it was rolling along at a good fast rate of speed.

Ralph reasoned out his situation. His enemies had fancied he was seriously hurt, or wanted him out of the way until they could safely remove the stolen plunder. His hopes and plans were effectually balked if he had been long insensible, or was far on the free trip, for which they had booked him. They had carried him from Cohen's rooms by way of the back stairs, had thrown him into the empty car, and had left him to his fate.

Ralph tried the side door of the car. To his satisfaction it shoved open freely. Getting his eyes used to the darkness and his mind clearer, as

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text:
Author:Christian Charles Josias Bunsen

Works

 * Egypt's place in universal history: an historical investigation in five books (1848, translated from German by Charles H. Cottrell, ESQ., M.A.)
 * Hippolytus and his Age: Doctrine and Practice of Rome under Commodus and Severus (1852)
 * Outlines of the Philosophy of Universal History as applied to Language and Religion (2 vols., 1854)

title: Author:Christian Charles Josias Bunsen


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Rh the moments sped by, he endeavored to guess his location and estimate the time.

He was partly familiar with the road, and knew considerable as to the various passenger and freight trains and their schedule and route. Ralph concluded that he was on the regular nine o'clock freight, which usually hauled empties, going south. Judging from distant lights in houses scattered on the landscape, he estimated that it was about ten o'clock.

He soon surmised from landmarks he passed that the train was not on the main line. As he neared a cattle pen he knew exactly where he was—two miles from Acton and about twenty-two from Stanley Junction.

"They don't stop for ten miles," quickly reckoned Ralph. "There's the creek. I've got to get to Acton and back to the Junction before midnight, if I hope to accomplish anything."

The train slowed somewhat on the up grade. Ralph clung to the door and looked ahead. It was a long train, and he was at about its middle. He had an idea of trying to get to the roof, run back to the caboose, and try and interest the conductor. On second thought, however, he realized that he could not expect them to stop for him. He would only lose time. A daring idea presented itself to his mind, and his breath came

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178 quick. An opportunity hovered, and he had too much reliance in himself to let it pass by.

"I've got to get back and stop the removal of that stolen plunder," he kept telling himself over and over, fixing his eyes on the signals that indicated the bridge over the creek.

Ralph posed for a spring as the locomotive struck the bridge and the gleaming waters came nearer and nearer. The bridge had no railing, and they were on the outer side; Ralph posed himself steady and true, let go the door, and leaped into the darkness as the car he was in reached the middle of the bridge.

Then he dropped down like a shot, struck the cold, deep water, and went under.

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text: Ralph of the Roundhouse/Chapter 21

title: Ralph of the Roundhouse/Chapter 21


text: Category:German diplomats

title: Category:German diplomats


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CHAPTER XXII

BEHIND TIME

boy was completely at home in the water, but the present instance was somewhat extraordinary. The shock and chill of his daring jump, added to his naturally weakened condition after Cohen's stunning blow with the pitcher, helped to confuse him. But he never lost his presence of mind, and as he felt himself deprived of his usual buoyancy, he struck out under water for the shore.

He waited on the bank long enough for the water to drip off from him, and getting his breath, started to regain the railroad tracks.

When he came to a little station he found it closed for the night, but he knew that the agent must live in some one of the few houses in the settlement. He might locate him and induce him to come to the station and telegraph to Stanley Junction. With the aid of a signal lantern, however, Ralph was able to see the clock in the station. It was a few minutes after ten o'clock.

"There's a train reaches the Junction at eleven Rh

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180 twenty-five," he reflected. "By hustling I can catch it at Acton. I can tell more and do more personally in five minutes than I can in five hours by wiring."

Ralph reached Acton some minutes before the West train came in. He had some change in his pocket, paid his fare to the Junction, and went out on the rear platform as they neared the destination.

He left the train a mile from the depot, swinging off at a point that would enable him to reach the roundhouse foreman's house by a short cut.

Ralph found the place closed up. There was a light in one upper room, however, and he had only to knock twice when Forgan came to the door in his shirt-sleeves.

"Is it you, Fairbanks?" he said, in some surprise.

"Yes, sir, and—special!"

"Why, what have you been into?" exclaimed Forgan, catching a glimpse of Ralph's bedraggled form and disfigured head.

"I have been in a freight car for one thing, and in the river for another," said Ralph. "There is no time to lose. Mr. Forgan, if you want to get back those stolen fittings."

"You know where they are?"

"I know where they were at eight o'clock,"

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Rh responded Ralph, "but I know they won't be there much after midnight.

"Good—wait a minute," directed Forgan.

He hurried back into the house and returned drawing on his coat. "I was just going to bed," he explained. "Now, then, Fairbanks," as he led the way to the street, "tell your story—quick."

Ralph recited his experience of the past four hours, and Forgan hastened his steps as the narration developed the necessity of sharp, urgent action.

"Fairbanks, you are a trump!" commended Forgan, as the story was all told. "I'll leave you here. You get home, into dry clothes, and have your hurt attended to. You had better take the sick-list benefits for a day or two. Good-night—till I have something more definite to say to you."

A dismissal did not suit Ralph at all. It looked like crowding him out of an exciting and interesting game only half-finished.

"I might help you some further," he began, but Forgan interrupted him with the words:

"You've done the real work, Fairbanks, and neither of us will care to muddle in with the details of arrest. I shall put the matter directly in the hands of the road detective, Matthewson. I am sorry for his father's sake if Ike Slump gets

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182 caught in the net, but he deserves it fully, and I can't stop to risk the interests of the railway company."

Ralph went home. As he expected, his mother was waiting up for him. She was not the kind of a woman to faint or get hysterical at the sight of a little blood, but she was anxious and trembling as she helped Ralph to get into comfortable trim.

"Don't worry, mother," said Ralph. "This is probably the end of trouble with the Ike Slump complication."

"I always fear an enemy, Ralph," sighed the widow. "It seems as if you are fated to have them at every step. I keep thinking day and night about Gasper Farrington's unmanly threat."

"Mother," said Ralph earnestly, "I am trying to do right, am I not?"

"Oh, Ralph—never a boy better!"

"Thank you, mother, that is sweet praise, and worth going through the experience that will make a man of me. Well, I am going to keep right on doing my duty the best way I know how. I expect ups and downs. Men like Farrington may succeed for a time, but in the end I believe I shall come out just right."

Ralph found himself a trifle sore and stiff the next morning, but he started for work as usual.

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Rh He was curious as to the outcome of the foreman's action the night previous. Forgan, however, did not show up at the roundhouse till ten o'clock. He at once called Ralph into his little office.

"Well, Fairbanks," he said briskly, "I suppose you will be interested to know the outcome of last night's affair?"

"Very much so," acknowledged Ralph.

"The road detective and myself were at Cohen's before midnight. The birds had flown."

"Had they moved the plunder, too?"

"Yes, what you described as being in boxes was all carted away."

"And Ike Slump had gone?"

"Presumably. We found that two horses and a wagon belonging to Cohen were missing. The only person we found, outside of Cohen, was a little fellow asleep in an outside shed."

"Was his name Teddy?" And Ralph gave a rapid description of the county farm waif.

"That's the boy. He's in jail with Cohen, now. They want to detain him as a witness. In Cohen's barn, hidden under some hay, we found two old locomotive whistles. He claims that he did not know they were there. The road detective, however, says if we can fasten the least real suspicion on Cohen and break up his fence, we

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184 will have rooted out this robbery evil, for the crowd he housed and encouraged to steal has scattered."

"Has Mr. Matthewson tried to overtake the wagon?"

"Yes, he has men out in pursuit. If we can recover those fittings, Fairbanks, it will be a glad day for me and a lucky one for you."

But with the arrest of Cohen, his release on bail, bound over to appear before the September grand jury, the affair seemed ended.

The little fellow, Teddy, could not, or would not tell, much and was also released. Ike Slump's crowd melted away, and Ike Slump, and his tramp-friend, and Cohen's two horses and wagon, and the boxed-up brass fittings, had vanished as completely as if the earth had opened and swallowed them up.

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text: Ralph of the Roundhouse/Chapter 22

title: Ralph of the Roundhouse/Chapter 22


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CHAPTER XXIII

BARDON, THE INSPECTOR

dropped into a pleasant routine for Ralph, the two weeks succeeding his rather stormy introduction into active railroad life at the roundhouse of the Great Northern at Stanley Junction.

It was like a lull after the tempest. The youthful hoodlum gang that had been a menace to Ralph and the railroad company had been entirely broken up.

Tim Forgan was a changed man. He and the senior Slump had drifted apart, and the foreman's previous irascibility and suspicious gloom had departed. He was more brisk, natural and cheery, and Ralph believed and fervently hoped had given up the tippling habit which had at times made him a capricious slave to men and moods.

The lame helper had become a useful, pleasant chum to Ralph. There was not a day that he did not teach the novice some new and practical point in railroad experience. Rh

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186 Gasper Farrington Ralph had not met again.

At the cottage Van led an even, happy existence, making no trouble, being extremely useful and industrious, and daily more and more endearing himself to both Ralph and Mrs. Fairbanks.

With the dog house crowd Ralph had become a general favorite. He had won the regard of those rough and ready fellows, and his loyal adhesion to Griscom in the fire at the shops, his rescue of little Nora Forgan, and his manly, accommodating ways generally, had enforced their respect, and more than one dropped his oaths and coarseness when Ralph approached, and they tipped over the liquor bottle of one of the "extras" who had the temerity to ask Ralph to test its contents.

Altogether, Ralph was going through a happy experience, and every day life and railroading seemed to develop some new charm of novelty and progress.

It was with a proud spirit that he took home his first month's salary, twenty-seven dollars and some odd cents.

Those odd cents, with some added, Ralph stopped near the depot to hand over to little Teddy.

The county farm orphan had been turned loose from custody after a week's imprisonment, with

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Rh orders to report to the police at nine o'clock every Monday morning.

He was practically on parole, the authorities hoping, that on the trial of Cohen he might give some evidence that would implicate the stolen-goods receiver, and Ralph had run across the little fellow drifting aimlessly about the town.

Ralph had a long talk with him, then he decided to "stake" him as a newsboy. The depot watchman agreed to let him sell papers at the train exit, and Teddy had done fairly well, earning enough to pay for his lodging, Ralph making up the deficiency as to meals.

It was a bright hour in Mrs. Fairbanks' life when, after putting together what money she had with Ralph's earnings, and deducting the interest due Gasper Farrington, they were able to count a surplus of nearly twelve dollars.

Mrs. Fairbanks took the interest money to a bank where she had been notified the note was deposited, paid the amount, received the note, and with a lightened heart contemplated the future.

Two mornings later, when Ralph entered the roundhouse, he was accosted by Limpy in a keen, quick way.

"Primping day, Fairbanks," said the lame helper. "You want to hustle."

"What are you getting at?" inquired Ralph.

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Page:Queen Moo and the Egyptian Sphinx.djvu/85

 we examine the drawing still more closely, and notice the four lines drawn in the lower part, as if to shade it. If we con- sider each line as equivalent to one unit, their sum represents the numerical four — can — in the Maya language. We have already seen that can also means "serpent," one of the symbols for the sea, canah. Then the two imix are placed, one on each side of the geometrical figure image of the peninsula, to typify the two gulfs whose waters bathe its shores — on the left that of Mexico, on the right the Caribbean Sea. That this was the idea of the inventors of the symbol is evident; for as the Gulf of Mexico is smaller than the Caribbean Sea, and the western coast line of Yucatan shorter than the eastern, so in the drawing the imix on the left of the figure is smaller than the imix on the right, and the line on the left shorter than that on the right.

This explanation being correct, it clearly proves, as much as a proposition of that nature can be demonstrated, that the character owes its origin, among the Mayas, to the configuration of the Yucatan peninsula, and its position between two gulfs, and that the inventors were acquainted with their extent and contour.

Not a few, even among well-read people, often express a doubt as to the ancient Mayas having possessed accurate information respecting the existence of the various continents and islands that form the habitable portions of the earth; questioning likewise if they were acquainted even with the geography and configuration of the lands in which they lived; seeming to entertain the idea that the science of general geography belongs exclusively to modern times.

The name Maya, found among all civilized nations of


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188 "Inspection."

"That's new to me."

"So I'll explain. The inspector is on his tour, we got the tip to-day. Came up on the daylight mail."

"What does he inspect?"

"Everything-from a loose drop of oil to a boiler dent. He is so beloved that the dog house crowd kick loose all the litter cans soon as he's gone, and so particular that he inspects the locomotives with a magnifying glass."

"Who is he?" inquired Ralph curiously.

"Bardon is his name—it ought to be Badone! He's a relative of and trains with the division superintendent. He acted as a spy at the switch-men's strike, got nearly killed for his sneaking tactics, and the company rewarded him by giving him a gentlemanly position."

Ralph readily saw that this Mr. Bardon was not a favorite with the rank and file of the railroad crowd.

"Well, we'll have to show him what a lot of active elbow grease will do towards making this a model roundhouse," said Ralph cheerfully.

Limpy was not at all in harmony with this idea, and showed it plainly by action and words. He and the others considered the roundhouse and its privileges essentially their personal property, and

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Rh resented advice or censure, especially from a man whom they intensely disliked.

During the afternoon various little things were done about the dog house that indicated the spirit of the crowd there. A pasteboard box nailed to the wall bore written directions to engineers and firemen to keep their kid gloves there. Another stated that brakemen must not wear turned collars. Various receptacles were labeled "For cinders," "Clean your nails here," and the general layout was a palpable satire on the strained relations with an expected visitor who was considered a martinet.

Ralph went carefully and conscientiously to work to brighten up things a bit and make them look their best, while Limpy growled and grumbled at him all the afternoon.

About four o'clock the lame helper was enjoying a brief respite from work at his usual lounging place, standing on a bench and looking out of a window. He called Ralph so suddenly and sharply that the latter hurried towards him.

"Quick!" uttered Limpy, face and hands working spasmodically, as they always did when he was excited.

"What's up?" inquired Ralph, leaping to the bench beside him.

"Look there!" directed the helper.

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190 He pointed to a long freight train backing down the tracks. It had just passed a switch.

"Pivot loose, and the signal flanges exactly reversed!" pronounced Limpy quickly. "They think they are on track A. Say, it's sure to be a smash!"

In a twinkling Ralph's eye took in the situation. The train was on a curve, and had run back all right in response to switch A, set open, according to the white indicator on top. But red should have shown, it appeared. The pivot holding, the signal in unison with the operating bar must have become loosened, and the wind had blown the signal plate awry

The freight, therefore, had struck track B, which a hundred feet further on split off onto two sets of rails. Both had short ends, terminating at bumpers, and each held a single car.

Track C held a gaudy, expensive car belonging to some traveling show, all gold and glitter, and must have cost eighteen thousand dollars. Track D held an old disabled box car. And into one or the other of these the backing freight was destined to run unless checked inside of the next half minute.

"Give me a show!" spoke Ralph, in a hurry.

He brushed Limpy aside, leaped through the window, struck the ground eight feet below the

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Rh high sill, and made a run towards the backing freight.

The curve prevented his seeing the engine or any one to whom he might signal. He doubled his pace, reached the split switch, unlocked the bar, half-lifted it, and stood undecided

It was not his province to interfere, he well knew, if half the cars on the road were reduced to kindling wood through the mistake or carelessness of some one else, but action was irresistible with his impetuous nature when the same meant timely service.

If he left the switch as it now was, the freight would back down into the show car with terrific destructive force.

It seemed a pity to spoil that new pretty model of the car builder's art. Ralph discerned that the box car was ready for the scrap heap, and decided.

He pulled the switch over, not a moment too soon, jumped back, and the next minute the freight train struck the solitary box car, and it collapsed like a folding accordion.

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text: Ralph of the Roundhouse/Chapter 23

title: Ralph of the Roundhouse/Chapter 23


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CHAPTER XXIV

A NEW ENEMY

box car was smashed teetotally. The car that struck it had one end battered in, its rear trucks rode up over the debris threatening to telescope or derail others, but the engineer ahead, catching the token of some obstruction from the shock, shut off steam quick enough to prevent any very serious general results.

The crash had sounded far and wide. Ralph stood surveying the wreck and ruin in a kind of fascinated daze.

Yardmen came rushing up from all directions. Soon too, the brakeman of the freight and its engineer were hurrying to the scene of the wreck.

More leisurely, a man carrying a cane, faultlessly dressed, and accompanied by the depot master, crossed from the semaphore house to the spot.

Ralph turned to look at the stranger of the twain as he heard a voice in the crowd say:

"There's Bardon, the inspector."

The engineer was vociferously disclaiming any Rh

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Rh responsibility in the affair, and his brakeman tranquilly listened to him as he recited that he had taken signals as set.

The one-armed switchman who had charge of these tracks appeared on the scene, his signal flag stuck under his perfect arm, and looking flustered.

Everybody was asking questions or explaining, as the depot master and his companion edged their way to the rails.

Ralph had a full view now of the man he knew to be Bardon, the inspector.

His first impression was a vivid one. He saw nothing in the coarse, sensual lips and shifty, sneering eye of the man to commend him for either humanity or ability.

"What's the trouble here?" questioned Bardon, with the air of a person owning everything in sight, and calling down the humble myrmidons who had dared to interfere with the smooth workings of an immaculate railway system.

"You ought to be able to see," growled the freight engineer bluntly.

The inspector frowned at this free-and-easy, offhand offense to his dignity and importance.

"I'm Bardon," he said, as if the mention of that name would suffice to bring the stalwart engineer to the dust.

"I know you are," said the latter indifferently.

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194 "Cut off the two last cars," he ordered to his brakeman, turning his back on Bardon and starting back for his engine to pull out.

"Hold on," ordered the inspector.

The engineer halted with a sullen, disrespectful face.

"Well?" he projected.

"Who's to blame in this smash up?"

"Tain't me, that's dead sure," retorted the engineer, with a careless shrug of his shoulders, "and we'll leave it to the yardmaster to find out."

"I want to find out," spoke Bardon incisively—"I am here to do just this kind of thing. Can't you read a signal right?" he demanded of the brakeman.

The latter smiled a lazy smile, lurched amusedly from side to side, took a chew of tobacco, and counter-questioned:

"Can't you?"

Mr. Bardon, inspector, was getting scant courtesy shown him all around, and his eyes flashed. He deigned to glance at the first switch. It was set wrong, he could detect that at a glance.

"How's this?" he called to the one-armed switchman sharply. "You're responsible here."

"I reckon not, cap'n," answered the man lightly. "The switch is set on rule. I got no signal to change it."

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Rh "But the indicator's wrong?"

"That's the repair gang's business—and the wind. The Great Northern don't own the wind, so I reckon it will have to pocket the loss gracefully."

Bardon bit his lips.

"We've saved the junkmen a job as it is," said the freight engineer. "The switch was set for track C. You'd have had a pretty bill if you'd smashed that twenty-thousand dollar show car yonder."

"That's right—the switch was C open," declared the switchman.

"Then who changed it?" demanded Bardon, scenting a chance yet to exploit his meddling, nosing qualifications.

Ralph hesitated. He doubted if Bardon was the proper party to whom to report. He, however, simplified the situation by saying:

"I did it, sir."

"Eh? Why—you!" exclaimed the inspector, turning on him with a malevolent scowl.

"Yes, sir."

"What did you change it for?"

The freight engineer gave a derisive guffaw.

"To save the show car, of course!" he said quickly. "The company owes you about nine-teen thousand nine hundred and ninety-nine

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196, kid!" declared the engineer, giving Ralph a glance of the profoundest admiration.

But Mr. Bardon, inspector, was not to be moved by matters of sentiment. He fixed a stony stare on the free-and-easy engineer, and turned upon Ralph, the icy, immovable disciplinarian to perfection.

"What right have you to tamper with the railway company's switches?" he demanded.

"None, perhaps," answered Ralph, "but"

"You are a switchman?"

"No, sir, but I am an employe of the company."

"Oh, you are?"

Ralph bowed.

"In what capacity?"

"Wiper."

"At the roundhouse?"

"Yes."

"And you took it on yourself to"

"To choose the best horn of a dilemma, and saved the company a big lump of money," put in the imperturbable freight engineer. "And bully for you, kid! and if we had more sharp young eyes and ready wits like yours, there would not be so many smash-ups. That's right, Bardon?"

The inspector scowled dreadfully. If the engineer had called him Mr. Bardon he might have

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Rh coincided in the view of the case presented. Turning his back on the free and fearless knight of the lever as if he was dirt under his feet, he took out a pencil and memorandum book.

"I'll look into this matter myself," he said severely. "You say you are a wiper, young man?"

"Yes, sir," assented Ralph.

"Name?"

"Fairbanks—Ralph Fairbanks."

"What—eh? Oh, yes! Ralph Fairbanks."

The young railroader regarded the inspector with positive astonishment as he uttered that sharp startling "What." He was manifestly roused up. Quickly, however, Bardon recovered himself, looked Ralph over with a decided show of interest, seemed secretly thinking of something, and then, fingering over the pages of his memorandum book, appeared looking for a notation, found it apparently, glanced again at Ralph in a sinister way, and said calmly:

"Very well, get your time."

"What is that, sir?" exclaimed Ralph, startled anew.

"Laid off, pending an investigation," added Bardon.

Ralph's heart beat a trifle unsteadily, but he straightened up with decision.

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198 "Does that mean, Mr. Bardon, that I am not to go back to work?"

"You can understand what you like," snapped the inspector, seemingly glad to show his authority to this disrespectful crowd, and appearing to bear some personal spite against Ralph in particular, "only you are suspended until this matter is looked into."

Bardon turned to resume his way with the depot master, who looked bored and uneasy.

"Hold on!" thundered a tremendous bass voice. "That don't work."

A greasy paw closed around the immaculate coat-sleeve of the inspector, who turned with a brow as dark as a thunder cloud.

"Drop my arm—what do you mean!" breathed Bardon, with a glance at the husky freight engineer as if he would annihilate him.

"Just this, Mr. Inspector Bardon," said the engineer, with a never-quailing eye and the zest of extreme satisfaction in words and bearing, "you can't lay anybody off."

"I represent the Great Northern Railway Company," announced Bardon grandiloquently.

"Read your rules, then," retorted the engineer, "and see how far it will sustain you in exceeding your duties. I tell you they won't uphold you, and I speak with the voice of

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Rh thousand men and their auxiliaries behind me—the International Brotherhood of Locomotive Engineers."

Bardon stood nonplussed. He fidgeted and turned ghastly with vexation.

"I'll see that the proper official carries out my instructions just the same," he said in a kind of a vicious hiss.

"There's just one man to help you, then," coolly anounced the engineer, "and that's Tim Forgan."

The inspector moved hastily away.

"And he won't do it!" concluded the engineer, in an chuckling undertone, giving Ralph a ringing slap on the shoulder.

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text: Ralph of the Roundhouse/Chapter 24

title: Ralph of the Roundhouse/Chapter 24


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 the departments, how is the comprehension—not to speak of the will—of the people to keep any sort of hold upon the course of affairs? There are no screws of responsibility which they can turn upon the consciences or upon the official thumbs of the congressional Committees principally concerned. Congressional Committees are nothing to the nation: they are only pieces of the interior mechanism of Congress. To Congress they stand or fall. And, since Congress itself can scarcely be sure of having its own way with them, the constituencies are manifestly unlikely to be able to govern them. As for the departments, the people can hardly do more in drilling them to unquestioning obedience and docile efficiency than Congress can. Congress is, and must be, in these matters the nation’s eyes and voice. If it cannot see what goes wrong and cannot get itself heeded when it commands, the nation likewise is both blind and dumb.

This, plainly put, is the practical result of the piecing of authority, the cutting of it up into small bits, which is contrived in our constitutional system. Each branch of the government is fitted out with a small section of responsibility, whose limited opportunities afford to the conscience of each many easy escapes. Every suspected culprit may shift the responsibility upon

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CHAPTER XXV

DIAMOND CUT DIAMOND

went back to the roundhouse a trifle perturbed in his mind as to the outcome of the episode of the hour.

Something instinctively told him that he was about to have trouble. He did not like that violent start of the inspector when he heard his name, and there was something sinister in the way Bardon had looked up some memoranda, and afterwards eyed him as a vulture might its prey.

Limpy nearly had a fit when he had managed to probe out of Ralph the details of his arraignment by the great and potent inspector.

"Lay you off for saving the company a small fortune?" raved the helper indignantly. "Say! you just tell that malicious scoundrel I told you to change the switch."

"I shall do nothing of the kind," answered Ralph calmly, "and you are a good deal more worried about the affair than I am. I acted as common sense and duty dictated, and I do not fear the final outcome."

Just before quitting-time Bardon came into the Rh

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Rh roundhouse. He was closeted with the foreman in his office until the whistle sounded, and as Ralph left the place both came out and began a tour of the place.

"I expect something will drop in the morning!" Ralph half-jocularly told Limpy, as he bade him good-night.

Ralph made it a rule to tell his mother everything of interest and importance that came up during the day. Mrs. Fairbanks was manifestly troubled when he had recited his encounter with Bardon.

After supper Ralph went out with Van to inspect the new chicken coop he had just built. He was surprised and pleased at the patience, ingenuity and actual hard work displayed in the same, and Van seemed to show a deeper appreciation and understanding of Ralph's commendation than he had heretofore displayed.

Ralph viewed him thoughtfully. He again began considering a plan to take Van down the road some day on the chance of locating his former home.

At nine o'clock that evening, just as Ralph was locking up for the night, there came a tremendous thump at the front door.

Ralph went thither, to confront Big Denny, the yard watchman.

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