The Virginian: A Horseman of the Plains, Owen Wister [best e books to read txt] 📗

variance with these, he knows that it is a departure, a falling; and this is a simple and clear matter. If falling were all that ever happened to a good man, all his days would be a simple matter of striving and repentance. But it is not all. There come to him certain junctures, crises, when life, like a highwayman, springs upon him, demanding that he stand and deliver his convictions in the name of some righteous cause, bidding him do evil that good may come. I cannot say that I believe in doing evil that good may come. I do not. I think that any man who honestly justifies such course deceives himself. But this I can say: to call any act evil, instantly begs the question. Many an act that man does is right or wrong according to the time and place which form, so to speak, its context; strip it of its surrounding circumstances, and you tear away its meaning. Gentlemen reformers, beware of this common practice of yours! beware of calling an act evil on Tuesday because that same act was evil on Monday!

Do you fail to follow my meaning? Then here is an illustration. On Monday I walk over my neighbor's field; there is no wrong in such walking. By Tuesday he has put up a sign that trespassers will be prosecuted according to law. I walk again on Tuesday, and am a law-breaker. Do you begin to see my point? or are you inclined to object to the illustration because the walking on Tuesday was not WRONG, but merely ILLEGAL? Then here is another illustration which you will find it a trifle more embarrassing to answer. Consider carefully, let me beg you, the case of a young man and a young woman who walk out of a door on Tuesday, pronounced man and wife by a third party inside the door. It matters not that on Monday they were, in their own hearts, sacredly vowed to each other. If they had omitted stepping inside that door, if they had dispensed with that third party, and gone away on Monday sacredly vowed to each other in their own hearts, you would have scarcely found their conduct moral. Consider these things carefully,—the sign-post and the third party,—and the difference they make. And now, for a finish, we will return to the sign-post.

Suppose that I went over my neighbor's field on Tuesday, after the sign-post was put up, because I saw a murder about to be committed in the field, and therefore ran in and stopped it. Was I doing evil that good might come? Do you not think that to stay out and let the murder be done would have been the evil act in this case? To disobey the sign-post was RIGHT; and I trust that you now perceive the same act may wear as many different hues of right or wrong as the rainbow, according to the atmosphere in which it is done. It is not safe to say of any man, “He did evil that good might come.” Was the thing that he did, in the first place, evil? That is the question.

Forgive my asking you to use your mind. It is a thing which no novelist should expect of his reader, and we will go back at once to Judge Henry and his meditations about lynching.

He was well aware that if he was to touch at all upon this subject with the New England girl, he could not put her off with mere platitudes and humdrum formulas; not, at least, if he expected to do any good. She was far too intelligent, and he was really anxious to do good. For her sake he wanted the course of the girl's true love to run more smoothly, and still more did he desire this for the sake of his Virginian.

“I sent him myself on that business,” the Judge reflected uncomfortably. “I am partly responsible for the lynching. It has brought him one great unhappiness already through the death of Steve. If it gets running in this girl's mind, she may—dear me!” the Judge broke off, “what a nuisance!” And he sighed. For as all men know, he also knew that many things should be done in this world in silence, and that talking about them is a mistake.

But when school was out, and the girl gone to her cabin, his mind had set the subject in order thoroughly, and he knocked at her door, ready, as he had put it, to sacrifice his character in the cause of true love.

“Well,” he said, coming straight to the point, “some dark things have happened.” And when she made no answer to this, he continued: “But you must not misunderstand us. We're too fond of you for that.”

“Judge Henry,” said Molly Wood, also coming straight to the point, “have you come to tell me that you think well of lynching?”

He met her. “Of burning Southern negroes in public, no. Of hanging Wyoming cattle thieves in private, yes. You perceive there's a difference, don't you?”

“Not in principle,” said the girl, dry and short.

“Oh—dear—me!” slowly exclaimed the Judge. “I am sorry that you cannot see that, because I think that I can. And I think that you have just as much sense as I have.” The Judge made himself very grave and very good-humored at the same time. The poor girl was strung to a high pitch, and spoke harshly in spite of herself.

“What is the difference in principle?” she demanded.

“Well,” said the Judge, easy and thoughtful, “what do you mean by principle?”

“I didn't think you'd quibble,” flashed Molly. “I'm not a lawyer myself.”

A man less wise than Judge Henry would have smiled at this, and then war would have exploded hopelessly between them, and harm been added to what was going wrong already. But the Judge knew that he must give to every word that the girl said now his perfect consideration.

“I don't mean to quibble,” he assured her. “I know the trick of escaping from one question by asking another. But I don't want to escape from anything you hold me to answer. If you can show me that I am wrong, I want you to do so. But,” and here the Judge smiled, “I want you to play fair, too.”

“And how am I not?”

“I want you to be just as willing to be put right by me as I am to be put right by you. And so when you use such a word as principle, you must help me to answer by saying what principle you mean. For in all sincerity I see no likeness in principle whatever between burning Southern negroes in public and hanging Wyoming horse-thieves in private. I consider the burning a proof that the South is semi-barbarous, and the hanging a proof that Wyoming is determined to become civilized. We do not torture our criminals when we lynch them. We do not invite spectators to enjoy their death agony. We put no such hideous disgrace upon the United States. We execute our criminals by the swiftest means, and in the quietest way. Do you think the principle is the same?”

Molly had listened to him with attention. “The way is different,” she admitted.

“Only the way?”

“So it seems to me. Both defy law and order.”

“Ah, but do they both? Now we're getting near the principle.”

“Why, yes. Ordinary citizens take the law in their own hands.”