I may, then, without any injustice match cunning with cunning, and anticipate all crafty encroachments on me, even if they be only probable; and I need neither render an account to him who unwarrantably pries into my personal circumstances, nor by replying: "I cannot answer this," show him the spot where I have a secret, which perilous to me, and perhaps advantageous to him, in any case puts me in his power, if divulged: _Scire volunt secreta domus, atque inde timeri_. (They wish to know family secrets, and thus become feared.) On the contrary, I am justified in putting him off with a lie, involving danger to himself, in case he is thereby led into a mistake that works him harm. Indeed, a falsehood is the only means of opposing inquisitive and suspicious curiosity; to meet which it is the one weapon of necessary self-defence. "Ask me no questions, and I'll tell you no lies" is here the right maxim. For among the English, who regard the reproach of being a liar as the deepest insult, and who on that account are really more truthful than other nations, all unjustifiable questions, having to do with another's affairs, are looked upon as a piece of ill-breeding, which is denoted by the expression, "to ask questions." Certainly every sensible person, even when he is of the strictest rectitude, follows the principle above set forth. Suppose, for instance, such a one is returning from a remote spot, where he has raised a sum of money; and suppose an unknown traveller joins him, and after the customary "whither" and "whence" gradually proceeds to inquire what may have taken him to that place; the former will undoubtedly give a false answer in order to avoid the danger of robbery. Again: if a man be found in the house of another, whose daughter he is wooing; and he is asked the cause of his unexpected presence; unless he has entirely lost his head, he will not give the true reason, but unhesitatingly invent a pretext. And the cases are numberless in which every reasonable being tells an untruth, without the least scruple of conscience. It is this view of the matter alone that removes the crying contradiction between the morality which is taught, and that which is daily practised, even by the best and most upright of men. At the same time, the restriction of a falsehood to the single purpose of self-defence must be rigidly observed; for otherwise this doctrine would admit of terrible abuse, a lie being in itself a very dangerous instrument. But just as, even in time of public peace, the law allows every one to carry weapons and to use them, when required for self-defence, so Ethics permits lies to be employed for the same purpose, and--be it observed--for this one purpose only. Every mendacious word is a wrong, excepting only when the occasion arises of defending oneself against violence or cunning. Hence justice requires truthfulness towards all men. But the entirely unconditional and