2. We shall show presently that to speak against one's mind is intrinsically, necessarily, and always evil. But when a thing is thus evil in itself, there is no need to bring into the definition of the act, from a moral point of view, the intention with which it is done. There is no use in prying into ends, when the means taken is an unlawful means for any end. If a person blasphemes, we do not ask why he blasphemes: the intention is not part of the blasphemy: the utterance is a sin by itself. But if a person strikes, we ask why he strikes, to heal or to slay, in self-defence or in revenge. So, if speaking against one's mind is a thing indifferent and colourless in point of morality, and all depends on the intention with which we do it, so that we may speak against our minds to put another off, but not to deceive him, then certainly the intention to deceive must be imported into the definition of lying. But if, as we shall prove presently, the act of so speaking is by no means indifferent and colourless, but is fraught with an inordinateness all its own, then the intention may be left out of the question, the act is to be characterised on its own merits, and _speech against one's mind_ is the definition of a lie. 3. Then, some one will say, it would be a lie for a prisoner in solitary confinement to break the silence of his cell with the exclamation, _Queen Anne is not dead_. The answer is simple: it takes two to make a speech. A man does not properly speak to himself, nor quarrel with himself, nor deal justly by himself. Not that it would be a lie to deny the death of Queen Anne even in public: for speech is an outward affirmation, the appearance of a serious will to apply predicate to subject: but in this case there is no appearance of a serious will: on the contrary, from the manifest absurdity of the assertion, it is plain that you are joking and do not mean to affirm anything. This perhaps is as far as we can go in permission of what are called _lies in jest_. _Readings_.--St Thos., 2a 2æ, q. 110, art. 1. SECTION II.--_Of the Evil of Lying_. 1. Human society cannot go on, if men are to be allowed indiscriminately to lie to one another. Thucydides (iii., 83) gives as the reason of the extravagant length to which faction ran in Greece in his time: "For there was no power to reconcile the parties, no plighted word reliable, no oath held in awe." Even in trifles no one likes to be lied to, and we are not to do to our neighbour what we would not have done to ourselves. The laws of good fellowship require that we should "put away lying, and speak the truth every man with his neighbour: for we are members one of another." (Ephesians iv. 25.) This at least in ordinary circumstances. The same good fellowship requires that in ordinary circumstances we should respect the lives and property of our fellow-men.