alled
for are gratuitous services. To think otherwise betokens a befuddled
state of mind.

"But I am forced to work harder and longer than we agreed." Then it is
up to you to remonstrate with your employer, to state the case as it is
and to ask for a raise. If he refuses, then his refusal is your cue to
quit and go elsewhere. It means that your services are no longer
required. It means, at any rate, that you have to stand the cut or seek
to better your condition under other employers. It is hard! Of course
it is hard, but no harder than a great many other things we have to put
up with.

If my neighbor holds unjustly what belongs to me, or if he has failed
to repair damages caused, to recover my losses by secret compensation
has the same degree of malice and disorder. The law is instituted for
just such purposes; you have recourse thereto. You may prosecute and
get damages. If the courts fail to give you justice, then perhaps there
may be occasion to discuss the merits of the secret compensation
theory. But you had better get the advice of some competent person
before you attempt to put it in practice; otherwise you are liable to
get into a bigger hole than the one you are trying to get out of.

Sometimes the bold assertion is advanced that the employer knows
perfectly that he is being systematically robbed and tolerates it. It
is incumbent on this party to prove his assertion in a very simple way.
Let him denounce himself to his employer and allow the truth or falsity
thereof hang on the result. If he does not lose his job inside of
twenty-four hours after the interview, he may continue his peculations
in perfect tranquillity of conscience. If he escapes prosecution
through the consideration of his former employer, he must take it for
granted that the toleration he spoke of was of a very general nature,
the natural stand for a man to take who is being robbed and cannot help
it. To justify oneself on such a principle is to put a premium on
shrewd dishonesty.

CHAPTER LXXXVII.
CONTUMELY.

THE Eighth Commandment concerns itself with the good name of the
neighbor; in a general way, it reproves all sins of the tongue, apart
from those already condemned by the Second and Sixth commandments, that
is to say, blasphemous and impure speech. It is as a weapon against the
neighbor and an instrument of untruth that the tongue is here
considered.

By a good name is here intended the esteem in which a person is held by
h