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were of a surprising sort. They seemed to indicate that Richards had been a claimant for the sack himself, and that Burgess had concealed that fact and then maliciously betrayed it.

      Burgess was taxed with this and stoutly denied it. And he said it was not fair to attach weight to the chatter of a sick old man who was out of his mind. Still, suspicion was in the air, and there was much talk.

      After a day or two it was reported that Mrs. Richards's delirious deliveries were getting to be duplicates of her husband's. Suspicion flamed up into conviction, now, and the town's pride in the purity of its one undiscredited important citizen began to dim down and flicker toward extinction.

      Six days passed, then came more news. The old couple were dying. Richards's mind cleared in his latest hour, and he sent for Burgess. Burgess said:

      “Let the room be cleared. I think he wishes to say something in privacy.”

      “No!” said Richards; “I want witnesses. I want you all to hear my confession, so that I may die a man, and not a dog. I was clean—artificially—like the rest; and like the rest I fell when temptation came. I signed a lie, and claimed the miserable sack. Mr. Burgess remembered that I had done him a service, and in gratitude (and ignorance) he suppressed my claim and saved me. You know the thing that was charged against Burgess years ago. My testimony, and mine alone, could have cleared him, and I was a coward and left him to suffer disgrace—”

      “No—no—Mr. Richards, you—”

      “My servant betrayed my secret to him—”

      “No one has betrayed anything to me—” “—And then he did a natural and justifiable thing; he repented of the saving kindness which he had done me, and he EXPOSED me—as I deserved—”

      “Never!—I make oath—”

      “Out of my heart I forgive him.”

      Burgess's impassioned protestations fell upon deaf ears; the dying man passed away without knowing that once more he had done poor Burgess a wrong. The old wife died that night.

      The last of the sacred Nineteen had fallen a prey to the fiendish sack; the town was stripped of the last rag of its ancient glory. Its mourning was not showy, but it was deep.

      By act of the Legislature—upon prayer and petition—Hadleyburg was allowed to change its name to (never mind what—I will not give it away), and leave one word out of the motto that for many generations had graced the town's official seal.

      It is an honest town once more, and the man will have to rise early that catches it napping again.

MY FIRST LIE, AND HOW I GOT OUT OF IT

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      As I understand it, what you desire is information about 'my first lie, and how I got out of it.' I was born in 1835; I am well along, and my memory is not as good as it was. If you had asked about my first truth it would have been easier for me and kinder of you, for I remember that fairly well. I remember it as if it were last week. The family think it was week before, but that is flattery and probably has a selfish project back of it. When a person has become seasoned by experience and has reached the age of sixty-four, which is the age of discretion, he likes a family compliment as well as ever, but he does not lose his head over it as in the old innocent days.

      I do not remember my first lie, it is too far back; but I remember my second one very well. I was nine days old at the time, and had noticed that if a pin was sticking in me and I advertised it in the usual fashion, I was lovingly petted and coddled and pitied in a most agreeable way and got a ration between meals besides.

      It was human nature to want to get these riches, and I fell. I lied about the pin—advertising one when there wasn't any. You would have done it; George Washington did it, anybody would have done it. During the first half of my life I never knew a child that was able to rise above that temptation and keep from telling that lie. Up to 1867 all the civilised children that were ever born into the world were liars—including George. Then the safety-pin came in and blocked the game. But is that reform worth anything? No; for it is reform by force and has no virtue in it; it merely stops that form of lying, it doesn't impair the disposition to lie, by a shade. It is the cradle application of conversion by fire and sword, or of the temperance principle through prohibition.

      To return to that early lie. They found no pin and they realised that another liar had been added to the world's supply. For by grace of a rare inspiration a quite commonplace but seldom noticed fact was borne in upon their understandings—that almost all lies are acts, and speech has no part in them. Then, if they examined a little further they recognised that all people are liars from the cradle onwards, without exception, and that they begin to lie as soon as they wake in the morning, and keep it up without rest or refreshment until they go to sleep at night. If they arrived at that truth it probably grieved them—did, if they had been heedlessly and ignorantly educated by their books and teachers; for why should a person grieve over a thing which by the eternal law of his make he cannot help? He didn't invent the law; it is merely his business to obey it and keep still; join the universal conspiracy and keep so still that he shall deceive his fellow-conspirators into imagining that he doesn't know that the law exists. It is what we all do—we that know. I am speaking of the lie of silent assertion; we can tell it without saying a word, and we all do it—we that know. In the magnitude of its territorial spread it is one of the most majestic lies that the civilisations make it their sacred and anxious care to guard and watch and propagate.

      For instance. It would not be possible for a humane and intelligent person to invent a rational excuse for slavery; yet you will remember that in the early days of the emancipation agitation in the North the agitators got but small help or countenance from any one. Argue and plead and pray as they might, they could not break the universal stillness that reigned, from pulpit and press all the way down to the bottom of society—the clammy stillness created and maintained by the lie of silent assertion—the silent assertion that there wasn't anything going on in which humane and intelligent people were interested.

      From the beginning of the Dreyfus case to the end of it all France, except a couple of dozen moral paladins, lay under the smother of the silent-assertion lie that no wrong was being done to a persecuted and unoffending man. The like smother was over England lately, a good half of the population silently letting on that they were not aware that Mr. Chamberlain was trying to manufacture a war in South Africa and was willing to pay fancy prices for the materials.

      Now there we have instances of three prominent ostensible civilisations working the silent-assertion lie. Could one find other instances in the three countries? I think so. Not so very many perhaps, but say a billion—just so as to keep within bounds. Are those countries working that kind of lie, day in and day out, in thousands and thousands of varieties, without ever resting? Yes, we know that to be true. The universal conspiracy of the silent-assertion lie is hard at work always and everywhere, and always in the interest of a stupidity or a sham, never in the interest of a thing fine or respectable. Is it the most timid and shabby of all lies? It seems to have the look of it. For ages and ages it has mutely laboured in the interest of despotisms and aristocracies and chattel slaveries, and military slaveries, and religious slaveries, and has kept them alive; keeps them alive yet, here and there and yonder, all about the globe; and will go on keeping them alive until the silent-assertion lie retires from business—the silent assertion that nothing is going on which fair and intelligent men are aware of and are engaged by their duty to try to stop.

      What I am arriving at is this: When whole races and peoples conspire to propagate gigantic mute lies in the interest of tyrannies and shams, why should we care anything about the trifling lies told by individuals? Why should we try to make it appear that abstention from lying is a virtue? Why should we want to beguile ourselves in that way? Why should we without shame help the nation lie, and then be ashamed to do a little lying on our own account? Why shouldn't we be honest and honourable, and lie every time we get a

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