punishment, in addition, because of the lie." But the temptation to lying should be made as slight as possible by the teacher.

Appeal to the sense of honor, as in Dr. Arnold's case, and to the feeling of self-respect; show that duplicity (doubleness) is a hard part to play, that the liar "should have a good memory," as one lie breeds others which must be told, to be consistent, and all of these must be remembered; that the facts are all the time troubling, and will finally triumph over, the liar, who gets into worse and worse difficulties continually, while he who is plainly telling the truth all the time has no such difficulties.

The loss of confidence which a lie, suspected or detected, brings about should be brought home to the child who has told an untruth, by declining to believe him the next time he makes an assertion at all doubtful, and telling him the reason why you must, inevitably, so do; ask him how he likes the feeling of having his word doubted, how he felt when he has been deceived himself ("put yourself in his place") and how he felt when he saw he had deceived a person to whom he owed the truth in proper gratitude and honor. Be sure to give all due weight to the intention of the child in telling a falsehood, if you can get at it; anything else than a plain intention to deceive should make him a subject of enlightenment rather than of punishment. But casuistry should be avoided in the general talks to children. There is little profit in discussing with them the question if one may properly tell a lie to a drunkard or an insane person, or in order to save life. Such debate should be left to older persons who will not be so apt to become confused in their minds. Nature will teach a person what to do in such a case better than any amount of discussion.

Remember how many a child that shamelessly reproduced the immorality of a savage or barbarian in its frequent lies has become thoroughly truthful when grown up; the lively, mendacious Greek is thus often outgrown in time, and the truth-loving Teuton emerges and remains.

CHAPTER V.

THE LAW OF JUSTICE.

As we all live under the moral law, each of us has a right to the protection of that law. The moral law is written down in part in the laws of the land, and we see in every civilized country what are called "courts of justice." If any man thinks that he has been wronged by another who has taken away his property, he "goes to law," as we say, about it. The case is tried before a judge and a jury. The judge tells the jury what the law of the land bearing on the suit is, and the jury decides upon the facts of the case, whether it comes under the law or not. This is one way of getting justice done. There are many laws about property and other rights; there are many judges and lawyers and legislators, making or discussing or determining the written law. The object of all these arrangements and, institutions is that every man may have his own, that which properly belongs to him.

As we all very well know, a large part of the moral law is not written down in the statute-book and is not executed by the courts, but is left to public opinion or to private persons to enforce, because it can be enforced in this way better than by the judges. However it is applied, justice always means giving every person his due; i. e., what others owe him because he is a human being in society. Speaking generally, he himself owes the same things to other people as they owe to him, since all human beings are very much alike. What he calls his "rights" are the "duties" of others to him, and their "rights" measure his "duties " to them.

We must rule out, at once, from all our thoughts of moral law, the notion that we ourselves have more rights than other persons have, or that we have fewer duties. One and the same great law of human life is over us all; it makes our duties equal to our rights. In the great whole of human society, each person is a part. The whole has duties to each part: each part has duties to all the other parts and to the whole. This is the universal law for entire mankind. Practice of the obedience and the self-control of which we have had so much to say results in justice to all men. "The just" is the fair and due part of each and every person. Meum et tuum: we know what this Latin phrase means, "mine and thine;" the law of mine and thine is that you shall have what belongs to you, no more and no less, and that I shall have what belongs to me, no more and no less. Honesty is a very important part of justice, and honesty is respect for the property of others. To take what is another's property, knowingly, is to work injustice. We may do this by violence, while he protests or tries to prevent us. In this case we are setting the law of the land openly at defiance, and the policeman or the constable or the sheriff will come and arrest us. We shall be taken before the court, and if we are proved to be guilty, we shall be severely punished, because it is for the interest of all men that the rights of property should be respected, and because private violence is contrary to all law except the rude law of the strongest, under which savages live. Reason and right cannot prevail unless violence be punished.

But if we take away another person's property without his knowledge, this we call "stealing," we are also breaking the great law of meum et tuum, and it is none the less wrong if we are not found out and punished. People often dispute about property, different persons thinking that they have a clear right to the

ownership of the same thing, - a house, let us say, or a piece of land. In such a case they should let the courts, or some other competent authority, decide for them, and both parties should respect the decision afterwards. But when we know that a thing does not belong to us, we owe it not only to the person who owns the property, but also to the whole community in which we live, to regard his right, and we should not try to cheat or defraud him of it, any more than we should take it away from him by force. There is enough in the world for all, if each will take only his part. So mankind thinks, and tries, therefore, to set up "evenhanded justice," as Shakespeare calls it. Enjoy what Such a

is your own, and let others enjoy their own. rule would keep us from robbery or theft of any kind. If we are just to others, again, we shall not take or keep back any part of what belongs to them since they have paid for it. The grocer must weigh out sixteen ounces to the pound, as he is paid for the pound; the dry-goods clerk should give thirty-six inches to the yard, for otherwise he is keeping back what is another's.

Justice is opposed to partiality or favoritism, as well; this means giving to one person more than his share, as when a teacher is kind to one scholar and severe to another, both being equally deserving. All the pupils in the school have a right to the teacher's care and help, just as the teacher has a right to obedience and attention from all the scholars alike. The upright judge in the court room makes no distinction in his rulings because one man is rich and another man is poor, or because one is white and the other is black. He is no 66 respecter of persons" it is his duty to apply principles to cases and not to let his personal likings or dislikings influence his action.

The old Romans represented the goddess of justice. by the statue of a woman blindfolded, holding a pair of scales in one hand and a sword in the other. The

bandage indicated that the just man should be blind to every consideration which would lead him to favor one person at the expense of another. The scales showed that the just man weighs out his part to each, that he may be fair to all. In our homes we should all weigh in our minds the parts we owe to father and mother, to brothers and sisters, and to other relatives there, and give them freely and heartily, full measure and ample weight. So at school, so on the street, so in business. and so in all our relations with other human beings, we should be just, first of all. In order to do justly we have to recognize the truths we have thus far been learning: that we are all under one law; that we all owe it obedience; that we all ought to control our selfish dispositions, which tend to become the very opposite of reason and justice; and that we all owe one another the whole truth. As we go along further in our study of morality, we shall see that very much more of right conduct might be included under the name of justice: even kindness might be called a part of it. But let us think of it now as the giving his fair and equal part to every person, whether he is near enough to us for us also to be kind, or not.

As each human being is a member of society, each has a just claim to his fair part of the good things of the world. What we call "self" has its rights as well as its duties, and it is not "selfishness" for any one to desire to have that which in reason belongs to him. "Selfishness " means asking or taking too much, more than one's proper share. We need a word to signify without any shade of blame the existence and action of the self, that is, of each individual person, in its right and reasonable degree. Such a word, as has been said in a previous chapter, is the old English term "selfhood." Like boyhood, manhood, womanhood, and other similar words, it means simply the natural condition of each human being, existing as a person of the