24. But one sometimes comes to a case of this kind, that we are not interrogated where the person is who is sought, nor forced to betray him, if he is hidden in such manner, that he cannot easily be found unless betrayed: but we are asked, whether he be in such a place or not. If we know him to be there, by holding our peace we betray him, or even by saying that we will in no wise tell whether he be there or not: for from this the questioner gathers that he is there, as, if he were not, nothing else would be answered by him who would not lie nor betray a man, but only, that he is not there. So, by our either holding our peace, or saying such words, a man is betrayed, and he who seeks him hath but to enter in, if he have the power, and find him: whereas he might have been turned aside from finding him by our telling a lie. Wherefore if thou know not where he is, there is no cause for hiding the truth, but thou must confess that thou knowest not. But, if thou know where he is, whether he be in the place which is named in the question or elsewhere; thou must not say, when it is asked whether he be there or not, “I will not tell thee what thou askest,” but thou must say, “I know where he is, but I will never show.” For if, touching one place in particular thou answer not and profess that thou wilt not betray, it is just as if thou shouldest point to that same place with thy finger: for a sure suspicion is thereby excited. But if at the first thou confess that thou know where he is, but will not tell, haply the inquisitor may be diverted from that place, and begin now to ply thee that the place where he is may be betrayed. For which good faith and humanity whatever thou shall bravely bear, is judged to be not only not culpable, but even laudable; save only these things which if a man suffer he is said to suffer not bravely, but immodestly and foully. For this is the last description of lie, concerning which we must treat more diligently.

24. Sed venitur aliquando ad hujusmodi articulum, ut non interrogemur ubi sit ille qui quaeritur, neque cogamur ut eum prodamus, si sic occultatus est, ut inveniri facile nisi proditus nequeat: sed quaeritur a nobis utrum illo loco sit, an non sit. Ubi si eum esse scimus, tacendo eum prodimus; vel etiam dicendo nequaquam nos esse dicturos, utrum ibi sit, an non sit: ex hoc enim colligit ille qui quaerit, ibi eum esse, ubi si non esset, nihil aliud ab eo qui mentiri nollet, nec hominem prodere, nisi eum non ibi esse responderetur. Ita per nostram vel taciturnitatem vel talia verba homo proditur, ut intret qui quaerit, si potestatem habet, et inveniat eum: qui tamen ab ejus inventione mendacio nostro posset 0505 averti. Quapropter si nescis ubi sit, nulla est causa occultandae veritatis, sed te nescire fatendum est. Si autem scis ubi sit, sive ibi sit ubi quaeritur, sive alibi; non est dicendum, cum quaesitum fuerit utrum ibi sit, an non sit, Non dico quod quaeris: sed dicendum, Scio ubi sit, sed nunquam monstrabo. Nam si de uno loco non respondeas, et te non esse proditurum fatearis; tale est ac si eumdem locum digito ostendas: movetur enim certa suspicio. Si autem primo fatearis te scire ubi sit, sed non dicere; potest fortasse ab illo loco inquisitor averti, et tibi jam incumbere, ut ubi est a te prodatur. Pro qua fide atque humanitate quidquid fortiter tuleris, non solum non culpabile, sed etiam laudabile judicatur: exceptis duntaxat his quae si passus fuerit homo, non fortiter, sed impudice ac turpiter pati dicitur. Hoc est enim ultimum mendacium, de quo diligentius tractandum est.