And if common sense in the case of any given individual fail to show him this truth, we here quote for his benefit an authority capable of putting all his doubts at rest. The following proposition was advanced: "Domestic servants who adjudge themselves underpaid for services rendered, may appropriate to themselves by stealth a compensation."

This proposition has received the full weight of papal condemnation. It cannot be denied that it applies to all who engage their services for hire. To maintain the contrary is to revolt against the highest authority in the Church; to practise it is purely and simply to Sin.

A case is often made out on the grounds that wages are small, work very hard and the laborer therefore insufficiently remunerated. But to conclude therefrom the right to help oneself to the employer's goods, is a strange manner of reasoning, while it opens the door to all manner of injustice. Where is there a man, whatever his labor and pay, who could not come to the same conclusion? Who may not consider himself ill-paid? And who is there that really thinks he is not worth more than he gets? There is no limit to the value one may put on one's own services; and he who is justified to-day in taking a quarter of a dollar, would be equally justified to-morrow in appropriating the whole concern. And then what becomes of honesty, and the right of property?

And what security can anyone have against the private judgment of his neighbor?

And what about the contract according to the terms of which you are to give your services and to receive in return a stipulated amount? Was there any clause therein by which you are ent.i.tled to change the terms of said contract without consulting the other party interested? You don't think he would mind it. You don't think anything of the kind; you know he will and does mind it. He may be generous, but he is not a fool.

"But I make up for it. I work overtime, work harder, am more attentive to my work; and thereby save more for my employer than I take." Here you contradict yourself. You are therefore not underpaid. And if you furnish a greater amount of labor than is expected of you, that is your business and your free choice. And the right you have to a compensation for such extra labor is entirely dependent on the free will of your employer. People usually pay for what they call for; services uncalled for are gratuitous services. To think otherwise betokens a befuddled state of mind.

"But I am forced to work harder and longer than we agreed." Then it is up to you to remonstrate with your employer, to state the case as it is and to ask for a raise. If he refuses, then his refusal is your cue to quit and go elsewhere. It means that your services are no longer required. It means, at any rate, that you have to stand the cut or seek to better your condition under other employers. It is hard! Of course it is hard, but no harder than a great many other things we have to put up with.

If my neighbor holds unjustly what belongs to me, or if he has failed to repair damages caused, to recover my losses by secret compensation has the same degree of malice and disorder. The law is inst.i.tuted for just such purposes; you have recourse thereto. You may prosecute and get damages. If the courts fail to give you justice, then perhaps there may be occasion to discuss the merits of the secret compensation theory. But you had better get the advice of some competent person before you attempt to put it in practice; otherwise you are liable to get into a bigger hole than the one you are trying to get out of.

Sometimes the bold a.s.sertion is advanced that the employer knows perfectly that he is being systematically robbed and tolerates it. It is inc.u.mbent on this party to prove his a.s.sertion in a very simple way.

Let him denounce himself to his employer and allow the truth or falsity thereof hang on the result. If he does not lose his job inside of twenty-four hours after the interview, he may continue his peculations in perfect tranquillity of conscience. If he escapes prosecution through the consideration of his former employer, he must take it for granted that the toleration he spoke of was of a very general nature, the natural stand for a man to take who is being robbed and cannot help it. To justify oneself on such a principle is to put a premium on shrewd dishonesty.

CHAPTER Lx.x.xVII.

CONTUMELY.

THE Eighth Commandment concerns itself with the good name of the neighbor; in a general way, it reproves all sins of the tongue, apart from those already condemned by the Second and Sixth commandments, that is to say, blasphemous and impure speech. It is as a weapon against the neighbor and an instrument of untruth that the tongue is here considered.

By a good name is here intended the esteem in which a person is held by his fellow-men. Call it reputation, character, fame, renown, etc., a good name means that the bearer is generally considered above reproach in all matters of honesty, moral integrity and worth. It does not necessarily imply that such esteem is manifested exteriorly by what is technically known as honor, the natural concomitant of a good name; it simply stands for the knowledge entertained by others of our respectability and our t.i.tle to honor. A good name is therefore one thing; honor is another. And honor consists precisely in that manifestation on the part of our fellows of the esteem and respect in which they hold us, the fruit of our good name, the homage rendered to virtue, dignity and merit. As it may therefore be easily seen, these two things--a good name and honor--differ as much as a sign differs from the thing signified.

The Eighth Commandment protects every man's honor; it condemns contumely which is an attack upon that honor. Contumely is a sign of contempt which shows itself by attempting to impair the honor one duly receives; it either strives to prevent that honor being paid to the good name that naturally deserves it, or it tries to nullify it by offering just the contrary, which is contumely, more commonly called affront, outrage, insult.

Now, contumely, as you will remark, does not seek primarily to deprive one of a good name; which it nearly always succeeds in doing, and this is called detraction; but its object is to prevent your good name from getting its desert of respect, your character supposedly remaining intact. The insult offered is intended to effect this purpose. Again, all contumely presupposes the presence of the party affronted; the affront is thrown in one's face, and therein consists the shocking indecency of the thing and its specific malice.

It must be remembered that anger, hatred, the spirit of vengeance or any other pa.s.sion does not excuse one from the guilt of contumely. On the other hand, one's culpability is not lessened by the accidental fact of one's intended insults going wide of the mark and bearing no fruit of dishonor to the person a.s.sailed. To the malice of contumely may, and is often, added that of defamation, if apart from the dishonor received one's character is besmirched in the bargain. Contumely against parents offends at the same time filial piety; against G.o.d and His saints, it is sacrilegious; if provoked by the practice of religion and virtue, it is impious. If perpetrated in deed, it may offend justice properly so called; if it occasion sin in others, it is scandalous; if it drive the victim to excesses of any kind, the guilt thereof is shared by the contumelious agent.

Sometimes insult is offered gratuitously, as in the case of the weak, the old, the cripple and other unfortunates who deserve pity rather than mockery; the quality of contumely of this sort is brutal and fiendish. Others will say for justification: "But he said the same, he did the same to me. Can I not defend myself?" That depends on the sort of defense you resort to. All weapons of defense are not lawful. If a man uses evil means to wrong you, there is no justification, in Christian ethics, for you to employ the same means in order to get square, or even to shelter yourself from his abuse. The "eye-for-eye"

principle is not recognized among civilized and Christian peoples.

This gross violation of personal respect may be perpetrated in many ways; any expression of contempt, offered to your face, or directed against you through a representative, is contumely. The usual way to do this is to fling vile epithets, to call opprobrious names, to make shameful charges. It is not always necessary that such names and epithets be inapplicable or such charges false, if, notwithstanding, the person in question has not thereby forfeited his right to respect.

In certain circ.u.mstances, the epithet "fool" may hold all the opprobriousness of contumely: "thief" and "drunkard" and others of a fouler nature may be thus malicious for a better reason. An accusation of immorality in oneself or in one's parents is contumelious in a high degree. Our mothers are a favorite target for the shafts of contumely that through them reach us. Abuse is not the only vehicle of contumely; scorn, wanton ridicule, indecent mockery and caricature that cover the unfortunate victim with shame and confusion serve the purpose as well.

To strike one, to spit on one and other ign.o.ble attacks and a.s.saults belong to the same category of crime.

The malice of contumely is not, of course, equal in all cases; circ.u.mstances have a great deal to do in determining the gravity of each offense. The more conspicuous a person is in dignity and the more worthy of respect, the more serious the affront offered him; and still more grave the offense, if through him many others are attainted. If again no dishonor is intended and no offense taken, or could reasonably be taken, there is no sin at all. There may be people very low on the scale of respectability as the world judges respectability; but it can never be said of a man or woman that he or she cannot be dishonored, that he or she is beneath contempt. Human nature never forfeits all respect; it always has some redeeming feature to commend it.

CHAPTER Lx.x.xVIII.

DEFAMATION.

DEFAMATION differs from contumely in that the one supposes the absence, the other, the presence, of the person vilified; and again, in that the former asperses the reputation of the victim while the latter attacks the honor due or paid to said reputation. A good name is, after the grace of G.o.d, mans most precious possession; wealth is mere trash compared with it. You may find people who think otherwise, but the universal sentiment of mankind stigmatizes such baseness and buries it under the weight of its opprobrium. Nor is it impossible that honor be paid where a good character no longer exists; but this is accidental.

In the nature of things, reputation is the basis of all honor; if you destroy character, you destroy at the same time its fruit, which is honor. Thus will be seen the double malice of defamation.

To defame therefore is to lessen or to annul the estimation in which a person is held by his fellow-men. This crime may be perpetrated in two different manners: by making known his secret faults, and this is simple detraction; and by ascribing to him faults of which he is innocent, and this is calumny or slander. Thus it appears that a man's character may suffer from truth as well as from falsehood. Truth is an adorable thing, but it has its time and place; the fact of its being truth does not prevent it from being harmful. On the other hand, a lie, which is evil in itself, becomes abominable when used to malign a fellow-man.

There is one mitigating and two aggravating forms of defamation. Gossip is small talk, idle and sufficiently discolored to make its subject appear in an unfavorable light. It takes a morbid pleasure in speaking of the known and public faults of another. It picks at little things, and furnishes a steady occupation for people who have more time to mind other people's business than their own. It bespeaks small-ness in intellectual make-up and general pusillanimity. That is about all the harm there is in it, and that is enough.

Libel supposes a wide diffusion of defamatory matter, written or spoken. Its malice is great because of its power for evil and harm.

Tale-bearing or backbiting is what the name implies. Its object is princ.i.p.ally to spread discord, to cause enmity, to break up friendships; it may have an ulterior purpose, and these are the means it employs. No limit can be set to its capacity for evil, its malice is especially infernal.

It is not necessary that what we do or say of a defamatory nature result, as a matter of fact, in bringing one's name into disfavor or disrepute; it is sufficient that it be of such a nature and have such a tendency. If by accident the venomous shaft spend itself before attaining the intended mark, no credit is due therefore to him who shot it; his guilt remains what it was when he sped it on its way. Nor is there justification in the plea that no harm was meant, that the deed was done in a moment of anger, jealousy, etc., that it was the result of loquacity, indulged in for the simple pleasure of talking. These are excuses that excuse not.

There are those who, speaking in disparagement of the neighbor, speak to the point, directly and plainly; others, no less guilty, do it in a covert manner, have recourse to subterfuge and insinuation. They exaggerate faults and make them appear more odious, they put an evil interpretation on the deed or intention; they keep back facts that would improve the situation; they remain silent when silence is condemnatory; they praise with a malignant praise. A mean, sarcastic smile or a significant reticence often does the work better than many words and phrases. And all this, as we have said, independently of the truth or falsehood of the impression conveyed.

Listeners share the guilt of the defamers on the principle that the receiver is as bad as the thief. This supposes of course that you listen, not merely hear; that you enjoy this sort of a thing and are willing and ready to receive the impression derogatory to the neighbor's esteem and good name. Of course, if mere curiosity makes us listen and our pleasure and amus.e.m.e.nt are less at the expense of the neighbor's good name than excited by the style of the narrator or the singularity of the facts alleged, the fault is less; but fault there nevertheless is, since such an att.i.tude serves to encourage the traducer and helps him drive his points home. Many sin who could and should prevent excesses of this kind, but refrain from doing so; their sin is greater if, by reason of their position, they are under greater obligations of correction.

Although reputation is a priceless boon to all men, there are cases wherein it has an especial value on account of the peculiar circ.u.mstances of a man's position. It not infrequently happens that the whole success of a man's life depends on his good name. Men in public life, in the professions, religious and others similarly placed, suffer from defamation far more than those in the ordinary walks of life; and naturally those who injure them are guilty of more grievous wrong. And it goes without saying that a man can stand an immoral aspersion better than a woman. In all cases the malice is measured by the injury done or intended.

CHAPTER Lx.x.xIX.

DETRACTION.

TO absolve oneself of the sin of detraction on the ground that nothing but the truth was spoken is, as we have seen, one way of getting around a difficulty that is no way at all. Some excuses are better than none, others are not. It is precisely the truth of such talk that makes it detraction; if it were not true, it would not be detraction but calumny--another and a very different fault. It would be well for such people to reflect for a moment, and ask themselves if their own character would stand the strain of having their secret sins and failings subjected to public criticism and censure, their private shortcomings heralded from every housetop. Would they, or would they not, consider themselves injured by such revelations? Then it would be in order for them to use the same rule and measure in dealing with others.

He who does moral evil offends in the sight of G.o.d and forfeits G.o.d's esteem and friendship. But it does not follow that he should also forfeit the esteem of his fellow-men. The latter evil is nothing compared with the first; but it is a great misfortune nevertheless. If a man's private iniquity is something that concerns himself and his G.o.d, to the exclusion of all others, then whosoever presumes to judge and condemn him trespa.s.ses on forbidden ground, and is open to judgment and condemnation himself before his Maker.

All do not live in stone mansions who throw stones. If there is a mote in the neighbor's eye, perhaps there is a very large piece of timber in your own. Great zeal in belaboring the neighbor for his faults will not lessen your own, nor make you appear an angel of light before G.o.d when you are something very different. If you employed this same zeal towards yourself, you would obtain more consoling results, for charity begins at home. One learns more examining one's own conscience than dissecting and flaying others alive.

It may be objected that since detraction deals with secret sins, if the facts related are of public notoriety, there is no wrong in speaking of them, for you cannot vilify one who is already vilified. This is true; and then, again, it depends. First, these faults must be of public notoriety. A judicial sentence may make them such, but the fact that some, many, or a great many know and speak of them will not do it. The public is everybody, or nearly everybody. Do not take your friends for the public, when they are only a fraction thereof. If you do you will find out oftener than it is pleasant that your sins of detraction are sins of slander; for rumors are very frequently based on nothing more substantial than lies or distorted and exaggerated facts set afloat by a calumniator.

Even when a person has justly forfeited, and publicly, the consideration of his fellowmen, and it is not, therefore, injurious to his character to speak of his evil ways, justice may not be offended, but charity may be, and grievously. It is a sin, an uncharity, to harp on one's faults in a spirit of spite, or with the cruel desire to maintain his dishonor; to leave no stone unturned in order to thoroughly blacken his name. In doing this you sin against charity, because you do something you would not wish to have done unto you.

Justice itself would be violated if, even in the event of the facts related being notorious, you speak of them to people who ignore them and are not likely ever to come to a knowledge of them.

If you add, after telling all you know about a poor devil, that he did penance and repaired his sin, you must not imagine that such atonement will rehabilitate him in the minds of all. Men are more severe and unforgiving than G.o.d. Grace may be recovered, but reputation is a thing which, once lost, is usually lost for good. Something of the infamy sticks; tears and good works will not, cannot wash it away. He, therefore, who banks too much on human magnanimity is apt to err; and his erring const.i.tutes a fault.

"But I confided the secret to but one person; and that one a dear friend, who promised to keep it." Yes, but the injured party has a right to the estimation of that one person, and his injury consists precisely in being deprived of it. Besides, you accuse yourself openly.

Either what you said was void of all harm, or it was not. In the one case, why impose silence! In the other, why not begin yourself by observing the silence you impose upon others! Your friend will do what you did, and the ball you set rolling will not stop until there is nothing left of your victim's character.

Of course there are times when to speak of another's faults is derogatory neither to justice nor to charity; both may demand that the evil be revealed. A man to defend himself may expose his accuser's crookedness; in court his lawyer may do it for him, for here again charity begins at home. In the interests of the delinquent, to effect his correction, one may reveal his shortcomings to those who have authority to correct. And it is even admitted that a person in trouble of any kind may without sin, for the purpose of obtaining advice or consolation, speak to a judicious friend of another's evil ways.

Zeal for the public good may not only excuse, but even require that the true character of a bad man be shown up and publicly censured. Its object is to prevent or undo evil, to protect the innocent; it is intended to destroy an evil influence and to make hypocrisy fly under his own colors. Immoral writers, living or dead, corrupt politicians and demagogues, unconscionable wretches who prey on public ignorance, may and should be, made known to the people, to shield them is to share their guilt. This should not be done in a spirit of vengeance, but for the sole purpose of guarding the unwary against vultures who know no law, and who thrive on the simplicity of their hearers.

CHAPTER XC.

CALUMNY.

TO the malice of detraction calumny adds that of falsehood. It is a lie, which is bad; it is a report prejudicial to the character of another, which is worse; it is both combined, out of which combination springs a third malice, which is abominable. All the more so, since there can exist no excuse or reason in the light of which this sin may appear as a human weakness. Because slander is the fruit of deliberate criminal spite, jealousy and revenge, it has a character of diabolism.

The calumniator is not only a moral a.s.sa.s.sin, but he is the most accomplished type of the coward known to man. If the devil loves a cheerful liar, he has one here to satisfy his affections.

This crime is one that can never be tolerated, no matter what the circ.u.mstances; it can never be justified on any grounds whatsoever; it is intrinsically evil, a sin of injustice that admits no mitigation.

When slander is sworn to before the courts, it acquires a fourth malice, that of irreligion, and is called false testimony. It is not alone perjury, for perjury does not necessarily attack the neighbor's good name; it is perjured calumny, a crime that deserves all the reprobation it receives in this world--and in the next.