Caecinna Paetus and his son "were both at the same time attacked with what seemed a mortal illness, of which the son died.... His mother [Arria] managed his funeral so privately that Paetus did not know of his death. Whenever she came into his bedchamber, she pretended that her son was better, and, as often as he inquired after his health, would answer that he had rested well, or had eaten with an appetite. When she found she could no longer restrain her grief, but her tears were gushing out, she would leave the room, and, having given vent to her passion, return again with dry eyes and a serene countenance, as if she had dismissed every sentiment of sorrow." This Roman matron also committed suicide, as an encouragement to her husband whom she desired to have put an end to his own life, when he was likely to have it taken from him by the executioner; and Pliny commends her nobleness of conduct in both cases. It is common among ethical writers, in citing this instance in favor of lying, to say nothing about the suicide, and to omit mention of the fact that the mother squarely lied, by saying that her dead boy had eaten a good breakfast, instead of employing language that might have been the truth as far as it went, while it concealed that portion of the truth which she thought it best to conceal. It is common to quote her as simply saying of her son" He is better;"[1] quite a different version from Pliny's, and presenting a different issue. [Footnote 1: See Newman Smyth's _Christian Ethics_, p. 395, where this case is stated with vagueness of phrase, and as thus stated is approved.] It was perfectly proper for that mother to conceal the signs of her sorrow from her sick husband, who had no right to know the truth concerning matters outside of his sick-room at such a time. And if, indeed, she could say in all sincerity, as expressive of her feelings in the death of her son, by the will of the gods, "He is better," it would have been possible for her to feel that she was entitled to say that as the truth, and not as a falsehood; and in that case she would not have intended a deceit, but only a concealment. But when, on the other hand, she told a deliberate lie--spoke falsely in order to deceive--she committed a sin in so doing, and her sin was none the less a sin because it resulted in apparent good to her husband. An illustration does not overturn a principle, but it may misrepresent it.