Among pious-minded people two extreme errors are not infrequently met with. The one is that a lie is not wrong unless the neighbor suffers thereby; the falsity of this we have already shown. According to the other, a lie is such an evil that it should not be tolerated, not one lie, even if all the souls in hell were thereby to be liberated. To this we answer that we would like to get such a chance once; we fear we would tell a whopper. It would be wicked, of course; but we might expect leniency from the just Judge under the circumstances. CHAPTER XCIII. CONCEALING THE TRUTH. THE duty always to tell the truth does not imply the obligation always to tell all you know; and falsehood does not always follow as a result of not revealing your mind to the first inquisitive person that chooses to put embarrassing questions. Alongside, but not contrary to, the duty of veracity is the right every man has to personal and professional secrets. For a man's mind is not public property; there may arise at times circumstances in which he not only may, but is in duty bound to withhold information that concerns himself intimately or touches a third person; and there must be a means to protect the sacredness of such secrets against undue curiosity and inquisitiveness, without recourse to the unlawful method of lying. Silence is not an effective resource, for it not infrequently gives consent one or the other way; the question may be put in such a manner that affirmation or negation will betray the truth. To what then shall one have recourse? Let us remark in the first place that God has endowed human intelligence with a native wit, sharpness and cunning that has its legitimate uses, the exercise of this faculty is evil only when its methods and ends are evil. Used along the lines of moral rectitude strategy and tact for profiting by circumstances are perfectly in order, especially when one acts in the defense of his natural rights. And if this talent is employed without injustice to the neighbor or violence to the law of God, it is no more immoral than the plain telling of truth; in fact it is sometimes better than telling the truth. But it must be understood that such practices must be justified by the circumstances. They suppose in him who resorts thereto a right to withhold information that overrides the right of his interrogator. If the right of the latter to know is superior, then the hiding of truth would constitute an injustice, which is sinful, and this is considered tantamount to lying. And if the means to which we resort is not lying, as we have defined it, that is, does not show a contradiction between what we say and what we mean, then there can be no fear of evil on any side.