The Ethics of St Thomas Aquinas

Happiness Natural Law and the Virtues

Leo J Elders
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The Ethics of St.Thomas Aquinas
 Leo J. Elders

The Ethics of St. Thomas Aquinas

Happiness, Natural Law and The Virtues

The Catholic University of America Press

Washington, DC
Copyright © 2019
The Catholic University of America Press
All rights reserved

The paper used in this publication meets the minimum requirements of

American National Standards for Information Science—Permanence of
Paper for Printed Library Materials, ANSI z39.48-1984.

Cataloging-in-Publication Data available from the Library of Congress

ISBN 978-0-8132-3198-3
To Ralph MelDemy

Beaevoleatia est priac:ipi.m et l'IIdix .midtiae

St.Thomas, In III Senlentiarum, d.29, q. 1, a. 7
 PREFACE
There is a wide variety of opinions about what one ought to do or not to do in
certain situations. Almost everyone has some rules of conduct and is sooner or
later confronted with questions about the meaning of life, problems related to
technological developments, genetical manipulations, the economic order, the
use of drugs and similar issues. So the study of the foundations of our moral life
is of considerable importance.
In the course of time different ethical systems have been developed such as
the ethical thought of Plato, the ethics of Aristotle, Epicurus and the Stoa in
classical antiquity. On the borderline between antiquity and the Middle Ages St.
Augustine reached profound insights about man's moral life. In their turn the
great medieval theologians as well as many philosophers of the modern age
elaborated coherent moral theories. In the twentieth century relativism came to
the fore. A good number of moralists now felt that in the changing circum­
stances of life each person must freely determine the rules for his own conduct
Most authors accordingly no longer saw ethics as a science which helps us to
lead a life according to the virtues. The reference to a transcendent rule for
moral conduct disappeared and a utilitarian approach began to prevail which
sought to evaluate moral goodness with the yardstick of the results obtained, sc.
the amount of satisfaction, pleasure or other advantages an action produces.
Neo-Freudian psychology considers all conscious acts as inspired by eros. On a
positivistic view it makes little sense to inquire about the foundations of moral
conduct, since moral theory is nothing but a set of rules in use in a particular so­
ciety which do not need any further legitimation. However, the validity of this
view is called in question by the recurrent confrontations with major ethical
questions which demand that we determine our position.
It is the purpose of this study to provide a survey of the ethics of Thomas
Aquinas in so far as these are based on arguments of natural reason. Certain
parts of Thomas's ethics, such as the questions he devotes to the criteria of the
morality of our actions and to the natural law are frequently discussed in schol­
arly publications, but what Thomas writes about the emotions or passions and
his study of the individual moral virtues is less known and often remains terra
incognito. Since this has a high intrinsic value this book aims at making our
readers more familiar with it. Accordingly, it presents a summary of the main
arguments proposed by Aquinas in the successive questions and articles of the
First Part of the Second Volume of the Summa theologire, while what he writes
in other relevant works is also taken into account. Of the detailed and complete
treatment of the different moral virtues in the Second Part of the Second Volume
the main points at least will be presented. Despite these restrictions we hope that
this presentation of the ethics of St. Thomas Aquinas will be of help to those

7
readers who desire to know what the greatest of medieval philosophers has to
say about numerous moral issues.
A difficulty one encounters when dealing with the ethics of Aquinas is that
Thomas was in the first place a theologian. What he has to say about ethical
questions is in large part set forth in theological treatises. This is why some
modern students of his thought consider a treatise on his philosophical ethics
impossible or, at least, beyond Thomas's own intention. A. de Libera points out
that in the last decennia of the thirteenth century theologians of the faculty of
theology in Paris addressed a similar critique to some masters of the faculty of
arts l . The following chapters aim to show that Aquinas did indeed develop a
philosophical ethics and that one can put together a coherent and complete ethi-
cal theory drawing mostly upon such works as the Summa theologiO! which have
an unmistakably theological character. Thomas's ethical doctrine will be pro-
posed inasmuch as it is accessible to natural reason. The advantage of such an
undertaking is to make a most valuable treasure of wisdom in the field of moral
life available to those who restrict themselves to a purely philosophical ap-
proach. However, developing a philosophical ethics does not imply that for
Aquinas a moral life of such high quality is within reach of man's unaided natu-
ral powers only.
On account of the great wealth of subjects Aquinas deals with in his treatises
on ethics not all themes will be studied in detail, although an attempt is made to
discuss the major questions and to present his main views. The reader should not
look for entirely novel interpretations. Our intention is to render as faithfully as
possible, even if in a condensed form, what Aquinas has to say regarding ethics.
The historical background of most questions is sketched, at the beginning of
each chapter, in so far as this is useful for a better understanding of Aquinas's
thought. The reader will find references to at least a good number of recent pub-
lications on the subject. There are no doubt many manuals on philosophical
ethics. The present book fmds its justification in the conviction that in teaching
ethics it is best to let Thomas Aquinas, one of the greatest of philosophers, guide
us regarding the subjects to be treated and the order to be followed. Despite the
more than seven centuries which separate our time from his, his teachings have
lost none of their truth and sutprising actuality. For those who have no opportu-
nity to study the text of Aquinas himself this book offers his main teachings in a
shortened, but nevertheless quite complete form, his main teachings.
The text is a translation of the author's De ethiek van Thomas van Aquino,
Oegstgeest 2001, The Netherlands. Dr. Stephen Theron was so kind as to read
the English manuscript and to suggest a great number of corrections and im-
provements. The voluminous The Ethics of Aquinas, Stephen J. Pope, ed.,
Washington D.C. 2002, presents some 20 scholarly articles by different special-

I Penserau Moyen Age, Paris 1991,236.

8
ists on the main topics of St. Thomas Aquinas's ethics and moral theology and
will be helpful for studying in greater detail some of the themes treated here2•

L.J. Elders s.v.d. Boston Mass., September 1,2004

2 See our review of this important book in The Review ofMetaphysics, 2002, pp. 673-4.

9
 TABLE OF CONTENTS

Preface 7
Introduction 13

Chapter I Man's Quest of Happiness 35

Chapter II Human Acts 47
Chapter III The Moral Goodness and Badness of our Acts 69
Chapter IV Passions and Emotions in General 93
Chapter V The Individual Passions 103
Chapter VI Habitus 135
Chapter VII Virtues in General 145
Chapter VIII Sins and Vices 171
Chapter IX Laws and the Natural Law 197
Thomas on the Common Good 226
Chapter X The Cardinal Virtues. Prudence 229
Chapter XI Justice 239
Appendices on War and on Labour 267
Chapter XII Fortitude 271
Chapter XIII Temperance 279
Chapter XIV Love and Friendship 297

Index nominum 307

Index rerum 309
Index of Greek Words 313

11
 INTRODUCTION
The name "ethics" is derived from the Greek word ~9uc6~ which is formed from
~90~ meaning lair (of animals), place where one stays, custom, character. It is
related to the Indo-European suedh + dhe, which signifies making something
one's own!. Aristotle coined the term "ethics" to denote his treatises on human
life, in which he expounds how to reach happiness by virtuous living. As he did
in the fields of logic, the philosophy of nature, psychology and comparative zo-
ology so here he elaborated a well ordered and fairly complete doctrine of man's
moral life. The Presocratic philosophers and the Sophists had made some scat-
tered remarks on ethical questions and Plato had devoted a considerable part of
his dialogues to such issues, yet Aristotle was the first to formulate his conclu-
sions about man's moral life in a systematic form. Three of his treatises of ethics
are extant: the Nicomachean Ethics, the Eudemian Ethics and the Magna Mora-
lia.

A concise summary of the history ofethics until the age ofAquinas

From the early Greek philosophers we have no more than fragmentary remarks
on moral issues. The Pythagoreans taught that good conduct will be rewarded,
and bad actions will be punished. They also seem to have prepared the theory
according to which virtuous acts hold the mean between excess and deficiency.
The Sophist Protagoras deals with the question whether virtues can be taught.
His principle that "man is the measure of all things" appears to exclude general
rules of conduct valid for all. Socrates dealt with some ethical topics such as
virtue, sin, the end of man, but did not reach a clear formulation of the various
issues. A well-known theory is his view that no one sins willingly. He stressed
the need to avoid excess (J.1~l)Sv liyuv) Plato, for his part, discussed such major
subjects as the Good, happiness, the moral virtues, the difficulties we meet when
we try to do what is good, in particular from the side of the sensitive appetite, to
£2t1.9uJ.1T\tucOv. Well known is the myth of the carriage and the two horses, sym-
bolizing the sensitive appetite, which the coachman tries to keep on the right
path. Furthermore, Plato proposed the doctrine of the four cardinal virtues2 • The
way in which man will develop morally depends to a considerable extent on the
education he has received, particularly during his early youth]. Plato also pro-

I See A. Eberle, "Zur Etymologie des Wortes Ethik", in Theol. QuartalschriJt 119 (1938),
168 ff.
2 Aeschylus already mentions them in his Seven against Thebe. v. 610.
3 Laws, Book 7.

13
fessed the doctrine of virtue as lying between excess and deficiency. Man must
lift up his mind to the Good and imitate the god in his life4.
One of the many innovations Aristotle introduced in his theory of the sciences
was the distinction he made between practical and theoretical studies. The phi-
losophy of nature, being a theoretical science, remains outside ethics. As will
appear in Chapter One, his ethics is based entirely on the thesis that man's ulti-
mate end is the attainment of happiness and that happiness consists in the prac-
tice of the highest and most noble (intellectual) virtue, sc. wisdom in contem-
plation. He developed the doctrine of the different moral virtues which serve to
prepare and to protect contemplative activity and presented the elements of a
theory of the criteria of the moral act.
After Aristotle's life time Epicurus and the Stoics presented their respective
ethical systems. While Epicurus wants to show that we must try to live without
anxiety but with a reasonable amount of pleasure and made this the ideal to be
reached the Stoics consider happiness as a state in which reason exercises a per-
fect control over all the emotions and passions, so that one can live in apatheia.
Their central idea is that of the cosmic law, present also in human nature, which
each man is bound to observe. For Epicurus prudence (q>p6vrt~) plays a domi-
nant role, whereas according to the Stoics all virtues go hand in hand and are
each a particular form of knowledge. Neoplatonism as it arose in the third cen-
tury A.D. teaches that man must ascend to the First Principle. Through purifica-
tion from whatever is material and by conversion to what is deepest and most
spiritual in his soul, man must leave behind the material world and return to his
origin.
The ethics of St. Augustines are based on the quest for happiness, which is to
be found in God. The idea of happiness has been impressed on the mind of each
human being. All men also have some knowledge of what the main virtues are,
for God placed this knowledge in their soul6• Through a divine illumination we
become aware of the immutable rules of moral behavior. Ifwe observe them we
shall attain happiness? Love of the good is the driving force in our moral life. It
is of the utmost importance to know what we must love and to possess the right
loveS.

4 Cf. E. Schwarz, Ethik der Griechen, Stuttgart 1951. Pamela Huby, Plato and Modern
Morality, London 1972, compares Plato's doctrine with some problems of contemporary mo-
rals.
S On the first Christian moralists see J. Liebard, Les enseignements moraux des Peres
Apostoliques, Gembloux 1979 and J. Osborn, Ethical Patterns in Early Christian Thought,
Cambridge 1976.
6 De libero arbitrio, II, 10.
7 De civitate Dei, XIX, ch. I: "Nulla est hornini causa philosophandi nisi ut beatus sit".
8 Sermo 96, 1, 1: "Cum... nihilque aliud curae esse debeat quomodo vivatur, nisi ut quod
amandum est eligatur".

14
 Of the medieval theologians of the twelfth century Peter Abelard must be
mentioned as stressing in his Ethica seu liber dictus Scito teipsum the inner at-
titude and intention of the agent. Moral evil and good are to be found not so
much in the actions performed as in the intention of the person who acts9 • Hu-
man actions are indifferent as long as we do not take into account the agents'
intentions. In this way Abelard defends a distinction between external actions
and man's inner attitude 10. He adds that one must always have the will to submit
oneself to the law of God.
Several medieval theologians borrowed moral themes from non-Christian lit-
erature II. In the twelfth century the study of ethics was associated with that of
the liberal arts. Moreover, the masters who taught grammar, poetics and rhetoric
were inclined to give a moralizing character to their teaching l2 • A more scien-
tific approach is found in the work of Alain of Lille who, among other things,
distinguishes between natural and infused virtues l3 • John of Salisbury examined
several themes which had been treated by the ancient authors, such as those of
the highest good and happiness. He studied the De officiis of Cicero and the
doctrine of Epicurus.
An important question concerns the differences between the moral doctrine of
the Bible and Greek ethical theories. The Church Fathers adopted a considerable
portion of the ethical teachings of the Greek and Roman classical authors. De-
spite their fundamental criticism of the pagan way of life and its widespread
immorality many Christian theologians were convinced that there is a funda-
mental correspondence between much of what the great classical authors taught
and Christian moral doctrine. Especially definitions and distinctions were taken
over as well as the doctrines of the virtues and of the natural law. As a matter of
fact Christian moral theology up to the end of the Middle Ages accepted the
same starting-point as did pagan philosophers, viz. man's quest of happiness.
In the twelfth century the Jewish philosopher Maimonides raised the question
of the difference between philosophical ethics and the Torah. He himself wanted

9 Ethica 644 A.
10 See R. 8lomme, "A propos de la definition du pecht! chez Pierre Abelard", in Ephemeri-
des theologicae lovanienses, 33 (1957), 319 - 347.
II Cf. Ph. Delhaye, "Deux adaptations du De amicitia de Ciceron du XII- siecle", in Re-
cherches de theologie ancienne et medievale. XV (1948), 304 - 331.
12 Ph. Delhaye, "L'enseignement de la philosopbie morale au XII- siecle", in Mediaeval
Studies, Xl (1949), 77 - 99; id., "La place de l'ethique parmi les disciplines scientifiques au
XIIeme siecle", in Melanges E. D. Janssen. Bibl. Ephem. Theol. Lovaniensium, T, vol. 2, Lou-
vain 1949, 29 - 44. See also (coIl.) Arts liberaux et philosophie au Moyen Age, Montreal -
Paris 1969. Seneca, however, had already noted that the liberal arts are not helpful for ethics
(Epist. ad Luc., 88, 20).
13 Regulae theologicae. 88: ML 210,666-667. Cf. O. Lottin, Psychologie et morale aux
XJ'fme et XIIf"" siec/es, III 109 - 121.

15
to remain within the limits of philosophy which, in his view, was highly useful
for explaining certain biblical concepts, such as that ofthe law l4.
During the second half of the twelfth century only two of the ten books of the
Nicomachean Ethics were known in the Latin West. About 1240 Robert Gros-
seteste translated the entire work, a translation Albert the Great and Thomas
would use. Before that date, William of Auxerre had borrowed certain ideas
from the Nicomachean Ethics. Somewhat later Alexander of Hales attempted to
integrate elements of Aristotle's ethics into his theological writings. Consider-
able progress was made by St. Albert who. while teaching in Paris, used the Li-
her Ethicorum in his Commentary on the Sentences. In Cologne he went so far
as to take the daring step of using the Nicomachean Ethics as the basic text in a
course of theology. He distinguished between a theoretical treatment of ethics
(ethica docens) and practical questions (ethica utens) and argued that one must
take man's last end, happiness, as the starting point for setting up rules for
moral conduct.
By introducing Aristotle's text into the curriculum of theological disciplines,
Albert the Great inaugurated a new era in the study of ethics. Nevertheless
Thomas Aquinas was the first to examine all of Aristotle's fundamental tenets
on moral life as a whole and to use them in constructing his own ethics. There
are frequent references to and long quotations from Aristotle's Nicomachean
Ethics in the Summa contra gentiles, but the most complete treatment of Aris-
totle's work is found in the Second Part of the Summa theologitz and the Com-
mentary on the Nicomachean Ethics, which were both written at about the same
time. As R. A Gauthier, the editor of the critical text of this commentary in the
Leonine Edition. noted, Thomas read in the Nicomachean Ethics not so much a
doctrine of Aristotle as definite moral philosophyls.

The sources of St. Thomas's ethics

In our discussion of the various themes we shall refer to the sources used by
Aquinas. At this point only some of the more important among them will be
mentioned. It goes without saying that Holy Scripture, the doctrine of the
Church and of such Church Fathers as John Chrysostom, Ambrose and
Augustine exercised a considerable influence upon the moral theology of Tho-
mas and, indirectly, upon his philosophical ethics, inasmuch as these authors
indicated the direction in which a solution had to be sought and stimulated the
study of certain points. The Fathers of the Church had taken over several of the
doctrines of pagan philosophers, in particular as regards definitions and the or-
dering of the various themes. As we said before, despite their fundamental criti-

14 Cf. Raymond L. Weiss, Maimonides' Ethics. The Encounter of Philosophical and Reli-
gious Morality, Chicago 1991.
IS S. Thomae de Aquino. Sententia Iibri Ethicorum, I, 267*.

16
cism of pagan thought, many of them were convinced that there is a fundamental
agreement between much of what these authors had written and Christian moral
doctrine. Following the lead of these theologians Thomas notes that what human
nature demands in the field of ethics agrees with divine law16 •
The Nicomachean Ethics is of fundamental importance for Aquinas. He
agrees with Aristotle on the nature of ethics, the role assigned to contemplation,
the doctrine of happiness and the virtues. Thomas borrows a good number of
definitions and principles from Aristotle, but he delves deeper into the intelligi-
bility of things and points out fundamental structures. He transposes Aristotle's
not always strictly coherent theory of prudence in moral life into a moral phi-
losophy strictly based on the first principles l7 •
On the philosophical level a second source for Thomas's ethics, besides the
works of Aristotle 18, is the doctrine of the Stoa, which Thomas knew through
Cicero, Seneca, St. Ambrose and St. Augustine. On many issues Cicero pro-
vided important material for Aquinas's synthesis 19• Seneca is often quoted in
questions about such virtues as gratitude, clemency and meekness20 • In recent
years several authors have seen in Thomas's thought a far-reaching Stoic influ-
ence, particularly on his doctrine of the natural law. This question will be dis-
cussed in the Chapter Nine. However, a careful study of the texts where Stoic
theories are mentioned by Thomas shows that in the great majority of cases he
discards them after confronting them with the doctrine of the Peripatetics. The
most important contribution of the Stoics is to have stimulated further research
by those of their theories which deviated from the doctrine of the Peripatetics. In
addition to specific Stoic doctrines which he rejected21 Aquinas also criticized
their materialistic epistemology. On the other hand, Thomas, like the Stoics,
places natural law in a cosmic context: in the same way as the animals man pos-

16 Summa contra gentiles, III, 129: "Ea quae divina lege praecipiuntur rectitudinem habent
non solum quia sunt lege posita, sed etiam secundum naturam".
17 See L. Elders, "St. Thomas Aquinas' Commentary on the Nicomachean Ethics", in L.
Elders and K. Hedwig (ed.), The Ethics 0/ St. Thomas Aquinas, CittA del Vaticano, 1984, 9-
49,r· 47 .
1 Part of the Eudemian Ethics, known to the medievals under the name of Liber de bona
fortuna, also provided some material. Cf. v. J. Bourke, St. Thomas and the Greek Moralists,
Milwaukee 1947.
19 See C. Vansteenkiste, "Cicerone nell'opere di S. Tommaso", in Angelicum 36 (1959),
343-382.
20 Seneca exercised considerable influence on several Christian authors. See G. Verbeke,
The Presence o/Stoicism in Medieval Thought, Washington D.C. 1981.
21 The following propositions are examples of such Stoic views: "Omnia peccata esse pa-
ria"; "omnes passiones esse malas"; "omnem delectationem esse malam"; bona temporalia
non esse hominis bona"; "necessitate quadam vitali hominis vitam duci"; "omnes actus
nostros secundum corpora ca:lestia disponi".

17
sesses by nature certain principles which allow him to act in agreement with his
being22•

The nature of ethics

In Metaphysics E (VI), ch.l, Aristotle divides the sciences into theoretical, prac-
tical and operative disciplines. Theoretical knowledge is subdivided into the
study of physical nature, mathematics and theology. Ethics and political phi-
losophy fall under the practical sciences which belong to the domain of practical
reason, which formulates the rules of what one must do and indicates how to
accomplish one's tasks23 • At the beginning of his commentary on the Nico-
machean Ethics Thomas presents this division in the following way: the wise
person studies the realm of beings and establishes order in what he does. There
is the order found in the physical world, which is the subject matter of natural
philosophy, the ordering of the acts of the intellect, which is the task of logic,
the ordering of the acts of the will, which is the task of ethics, and the order in
the work one does such as building a house, which is established by the arts and
crafts24• This presentation of the different sciences has the advantage of clarify-
ing from the very beginning the role of ethics and of assigning a place to logic,
not mentioned by Aristotle in his division.
st. Thomas defines ethics as the science of human actions in so far as these
are ordered to an end. He means freely willed acts according to the order of rea-
son, that is actus humani, excluding purely organic processes such as the activ-
ity of the vegetative faculties, which are called actus homini?
Accepting Aristotle's position on this point Aquinas stresses from the very
start of his commentary that man is a social being and belongs to such commu-
nities as the family and the political society, societies he needs in order to de-
velop himself and to live a well ordered life26 • Consequently, the study of man's
actions is divided into three branches: ethics which deals with the life of man as
an individual; the discipline which considers what one has to do in the context of
the family and, thirdly, the science of man's life in a political community. This
last discipline completes ethics and aims at promoting the good of all citizens.

22 In IV Sent., d. 33, q. 1, a. 1. Cf. M. Spanneut, "Influences stoIciennes sur la pens6e mo-

rale de saint Thomas d'Aquin", in L. J. Elders & K. Hedwig. The Ethics o/St. Thomas Aquin-
as, Citti del Vaticano 1984, 50-79, p. 62.
23 Q. d de veritate, q. 14, a. 4.
24 In this text Aquinas also indicated the distinction between the liberal arts and ethics. Li-
beral arts belong to the productive sciences, but may prepare a person for the study of ethics
and help organize his moral life. See G. Verbeke, ..Arts liberaux et morale d'apres Saint
Thomas", in (coli.) Arts Iiberaux et philosophie au Moyen Age, Montreal/Paris 1969, 653-
661.
25 For an explanation of the term actus humanus see Q. d de virtutibus, article 4.
26 ..... ut bene vivat".

18
As does Thomas himself, we restrict ourselves mainly to the first part. It has
been suggested that Aquinas omits to deal with the second and third branches of
ethics. But this is not correct. His treatment of the virtues shows that he always
considers man in his social life. When dealing with the virtues, in particular with
justice, one studies man's duties toward the political society.
In the introduction to his commentary Aquinas makes it clear that ethics is
not merely about some insight into what one must do. Aristotle, for his part, had
noted that ethics, rather than explaining what virtue is, aims at making us virtu-
OUS27 • Large sections of the Nicomachean Ethics consist indeed of prudential
reflections on the virtuous life. Nevertheless the treatise also proposes theoreti-
cal discussions. It is noteworthy that Thomas weakens Aristotle's statement and
writes that the purpose of ethics is not only to give knowledge but also to make
us perform good actions, as is the case with all practical disciplines28 • Never-
theless, ethics is a philosophical discipline and therefore the knowledge it gives
is of a general nature in so far as it considers the principles of our actions 29 , but,
in contrast with the theoretical disciplines, these general considerations are or-
dered to the performance of good actions. In agreement with this analysis Aqui-
nas writes that ethics studies the different srecies of acts, as he himself does in
the Second Part of the Summa theologia? . However, how one should act in
concrete circumstances is not determined by ethics as a science but by the virtue
of prudence. Some moralists consider this task of prudence part of ethics itself
as a philosophical discipline, but this view contradicts Aristotle's conception of
a science. It follows that one may call ethics a theoretical-practical science
which studies man's acts from the point of view of his being ordered to a last
end31 •

Ethics and the other philosophical disciplines

A next question to be discussed is that of the precise relation of ethics to the

other philosophical disciplines. Since ethics considers man's actions, it presup-
poses knowledge of philosophical anthropology which, according to Aquinas, is

27 E.N. l103 b27.

28 In I Ethic., lesson 3: "Finis enim huius scientiz non est sola cognitio ad quam forte per-
venire possunt passionum sectatores, sed finis huius scientia: est actus humanus, sicut et om-
nium scientiarum practicarum".
29 Cf. S. Th. I-II, q. 6, proem: "in universali".
30 L.c. : "Ideo omnis operativa scientia in particulari consideratione perficitur"; In IV
Ethic., 1. 15, n. 832: "Cognitio rerum moralium perficitur per hoc quod particularia cognos-
cuntur".
31 Aristotle is not always very clear as to the nature of ethical science. Some believe that be
sees ethics as a deductive science, others think that be formulates general rules from concrete
cases. See W.F. R. Hardie, Aristotle's Ethical Theory, Oxford 1968, p. 34.

19
part of the philosophy of nature32• But ethics differs from it because it is based
on the first principles of the practical intellect, just as the first principles of the
speculative intellect constitute the foundation of the theoretical sciences. For this
reason there is no real continuity between the latter and ethics, but there does
exist a certain relation of dependence. It is impossible to study the ethics of
Aquinas without drawing on the insights reached in the philosophy of nature. In
classical antiquity this was acknowledged also by many philosophers outside the
school of Aristotle, who divided philosophy into three branches, dialectic, the
science of nature (which comprised also knowledge about the gods) and ethics33 •
How important the connection is between philosophical anthropology and ethics
will appear in the study of happiness as man's last end, but actually also in every
single chapter of this book. Finally, in bio-ethics and in the study of the moral
aspects of our economic activity the vision one has of man is decisive for the
conclusions one draws. A simple example will illustrate the connection with
anthropology. Thomas considers lying as to be morally wrong. Behind his ar-
gument lies the theory that by its very nature the spoken word must reflect our
thinking, a principle of his anthropology.
It is ~rhaps less easy to determine the relationship between ethics and meta-
physics . Obviously the analysis of good and evil is of fundamental importance
as is the treatise about God who, according to Aquinas, is the object even of the
contemplation constituting the imperfect happiness of man's life on earth.
Moreover, the article in the Summa theolog;a! on the first principles of the prac-
tical intellect is developed in analogy with the study of the first principles of the
theoretical intellect, which are dealt with in metaphysics. These first principles
result from the mind's analysis of our fundamental inclinations. In this way the
morality of our acts is connected with and remotely dependent on the ontologi-
cal order.
More important is the following. St. Thomas's entire moral philosophy is
characterized by his doctrine that all things strive to attain the good. Every sin-
gle choice and all actions must be directed to our real good. The science of eth-
ics helps us to determine what our good is. Now, metaphysics shows that the
good, the object of the appetite, is being. It is man's task to reach his fulfilment
by uniting himself with the good. For this reason ethics is not just a science
which brings us a certain perfection of the appetitive faculties by equipping us

32 Cf. In I Ethic., lesson 19, n. 227: "Unde manifestum est quod oportet politicum aliquali-
ter cognoscere ea qua: pertinent ad animam".
33 This division was developed in the Academy, but it was also vigorously propagated by
Stoic authors.
34 W. Kluxen, Philosophische Ethik bei Thomas von Aquin2, Hamburg 1980, xxxiii, argues
that one cannot speak of a real dependence ("Abhltngigkeit oder Ableitung") and that the re-
lation between both disciplines is not clear ("als ungekllirt gelten muB"), but this observation
would probably have astonished Aquinas.

20
with the virtues, so as to make us perfect individuals in our environment. The
end of man is to be united with the good and with reality as it is in itself's. Con-
sequently, according to Aquinas, ethics directs our acts towards our union with
reality which, since it is good36, gives us the fulfilment of our true end37 • The
science of ethics, as it is ordained to help us acquire limited happiness during
this life, aims at creating the conditions under which we can unite ourselves with
the main object of contemplation, God. Existing beings perfect US38, and God
does so in a most eminent way, for he is the cause of all good things39• For this
reason Thomas, in his commentary on the Ethics, speaks six times of the bonum
intentum, the good to which man directs himself, while Aristotle writes that
moral philosophy concerns what the good man does (bonum operatum)40. Im-
possible to affinn more clearly the relationship between ethics and metaphysics
and the texts quoted swprise by the light they throw on the way Aquinas con-
ceived the science of ethics. Until the time of Kant a certain dependence of
moral philosophy with regard to metaphysics was generally accepted, but Kant
caused an upheaval by his attempt to ground metaphysical truths on the ethical
categorical imperative.

Ethics and thef)/ogy

According to Aquinas man has only one last end, sc. the vision of God. Reason
discovers that we are ordained to this contemplation of God's being and so it
draws the conclusion that our fulfilment as human beings is brought about by
this vision, although it does not understand what this vision comprises or how it
is to be attained. In view of this position St. Thomas, in his commentary on the
Nicomachean Ethics. repeatedly states that the happiness Aristotle is speaking

3S Q. d de veritate, q. 22, a. 10: " ... est aliquid obiectum anima: secundum quod ad ipsum
anima inclinatur secundum modum ipsius rei in seipsa existentis et ~ est ratio appetibilis
inquantum est appetibile"; ibid., q. I, a. 2: "Motus appetitus terminatur ad res"; q. 8, a. 4 ad
5: "AtIectus tenninatur ad res ipsas"; la-II" 26, 2: "Appetitus tendit in appetibile rea1iter con-
s~endum".
Cf. the principle "omne ens est bonum".
37 Q. d de veritate, q. 21, a 2: "Ratio boni in hoc consistit quod aliquid sit perfectiwm al-
terius per modum finis"; e.G. III, ch. 109: "Qwclibet voluntas naturaliter vult illud quod est
proprium volentis bonum, seil ipsum esse perfectum". Cf. M.C. Donadio Maggi de Gandolfi,
Amor y bien. Los problemas del amor en Santo Tomas de Aquino, Buenos Aires, 1999, pp.
105-147. The author stresses this being ordered to reality.
38 Q. d de veritate, q. 21, a. I: "Ens est perfectiwm alterius ... non solum secundum ratio-
nem speciei, sed etiam secundum esse quod habet in rerum natura, et per hunc modum est
perfectiwm bonum".
39 In I Ethic., lesson I, n. 7.
40 Ibid.,lesson 9.

21
about as man's end is the imperfect happiness one can reach in this life41 • These
texts have led some Thomists to argue that an authentically philosophical ethics
is not possible42 • If ethics wants to indicate what is man's final end and how this
should be reached, it needs to be complemented by theology. Maritain observes
that mankind lives de facto in the state of fallen nature, whereas a purely philo-
sophical ethics would consider man as if he were living in the state of unspoiled
nature. The principles on which ethics is based depend on the science of theol-
ogy. In this way ethics as a discipline is subordinated to theology43.
However, Maritain's view runs into considerable difficulties and has been re-
jected by several Thomists44 • As a matter of fact, philosophical ethics definitely
exists. In order to convince oneself one just has to read the Nicomachean Eth-
ics. Moreover, in this work Aristotle pays so much attention to vices and human
weakness that it is obvious he does not consider human nature as immune
against sin. Where Aristotle's ethics is incomplete, Aquinas perfected it in a
masterly way in his commentary where he developed ethics into a coherent sci-
ence. Ethics has its own first principles, formulated by the practical intellect,
which show the way to a virtuous life and a limited happiness, but moral science
can also arouse in us the desire of a higher destination. Aquinas applies Aris-
totle's description of happiness to the imperfect happiness of this life, a happi-
ness which despite its limits is nevertheless fairly stable, since it gives man what
he really needs, when his desires are regulated by reason4S •
Yet the collaboration between ethics and theology is desirable. Moral theol-
ogy benefits from the assistance of philosophical ethics, as clearly appears in the
Second Part of the Summa theologire. Throughout his whole treatise, while
elaborating his moral theology, Thomas avails himself of philosophical insights.

41 In I Ethic., 1. 9: "Loquitur in hoc Iibro Philosophus de felicitate qualis in hac vita haberi
potest, nam felicitas alterius vite omnem investigationem rationis excedit"; cf. ibid, I. 10 : .....
felicitas qualem possibile est esse pncsentis vita:" ; I. 17 : ..... vitam praesenten, cuius felici-
tatem Aristoteles hic inquirere intendit"; In III Ethic., 1. 18; In IX Ethic., 1. 11, etc.
42 Cf. J. Maritain, De 10 philosophie chretienne, Paris, 1933, 101 s.; Science et sagesse, Pa-
ris, 1935,327 s.; Du savoir moral, Paris, 1936. See also J. Pieper, Hinfohrung zu Thomos von
Aquin, p. 211.
43 "Scientia subalternata theologill:".
44 See J.-M. Ramirez, "Sur l'organisation du savoir moral", in Bulletin thomiste IV (1935),
423 s.; Th. Deman, "L'organisation du savoir moral", in Revue des sciences philosophiques et
theologiques, 1934, 258-280 ; R. McInerny, The Question of Christian Ethics, Washington
D.C. 1993. Cf. also Vernon J. Bourke, "Moral Philosophy without Revelation", in The Tho-
mist 40 (1976), 555-570.
45 In I Ethic., lesson 9: "HII:C felicitas habet per se sufficientiam quia scilicet in se continet
omne illud quod est homini necessarium, non autem illud quod potest homini advenire; unde
potest melior fieri aliquo alio addito, nec tamen remanet desiderium hominis inquietum, quia
desiderium ratione regulatum, Quale oportet esse felicis, non habet inquietudinem de his qUI!:
non sunt necessaria, licet sint possibilia adipisci".

22
These philosophical sections are so complete and coherent that they can stand by
themselves. May one isolate them from their theological context so that they
become a philosophical expose of the science of morals? In the past several
authors did so without any hesitation46 and it would seem that their approach is
possible and legitimate, although recently objections have been raised against
this way of proceeding. The texts of the Second Part which consist of philo-
sophical arguments constitute a coherent whole and, in their explanations, re-
main at the level of natural reason. This is, moreover, a sign of the correspon-
dence between the insights of philosophical ethics and the moral precepts con-
tained in Biblical revelation. However, the profound meaning of Thomas's Sec-
ond Part can only be understood if his doctrine of the virtues is integrated with
the study of man as the image of God.

The method to be used in the study ofethics

For Aquinas the question of the method to be used in a particular discipline is of

great importance. The proper method makes it possible to elaborate analyses and
arguments adapted to the subject matter. One must take as a point of departure
what is most known to us and proceed to what is less S047. In mathematics the
first principles happen to be what is best known to us, but in natural science and
ethics we cannot proceed from some first principles and so come to understand
all that is contained in them, but must consider each time what experience tells
US48. Contact with experience is of great importance in ethics. On the basis of
past experiences one formulates rules and applies them in daily life. In this con-
nection we must also keep in mind that there is a difference between the theo-
retical and the practical sciences. The former proceed with the help of analysis
(modo resolutivo) and reduce what is composite to its principles, the latter apply
general rules to concrete actions (modo compositivo). This is the way to proceed
in ethics. However, to determine what one has to do in a concrete case in order
to reach a certain end, at the level of deliberation, one uses analysis49.

46 See, for instance, A.D. Sertillanges, La philosophie morale de saint Thomas d'Aquin2,
Paris 1916, and M. Wittmann, Die Ethik des hI. Thomas von Aquin, Munchen 1933.
47 In I Ethic., lesson 4, nn. 51-52: "Oportet incipere a magis cognitis quia per notiora deve-
nimus ad ignota. Et quia nos ratiocinando notitiam acquirimus, oportet quod procedamus ab
his qua: sunt magis nota nobis. Et si quidem eadem sunt magis nota nobis et simpliciter, tunc
ratio procedit a principiis, sicut in mathematicis. Si autem alia magis nota sint simpliciter, et
alia quoad nos, tunc oportet e converso procedere sicut in naturalibus et moralibus".
48 L.c. : "Quia in moralibus oportet incipere ... a quibusdam efl'ectibus consideratis circa
actus humanos, oportet illum qui sufticiens auditor vult esse moralis scientia:, quod sit bene
manuductus et exercitatus in consuetudinibus humana: vitre". An example: one learns by ex-
perience that "concupiscentia: per abstinentiam superantur".
49 S.Th. I-II, q. 14, a. 2: "Principium autem in inquisitione consilii est finis, qui quidem est
prior in intentione, posterior tamen in esse et secundum hoc oportet quod inquisitio consilii sit

23
 With regard to the origin of general rules for our conduct Aquinas argues that
some of them are known immediately, sc. the first principles of the practical in-
tellect, while other rules result from experience and are obtained by induction.
Following Aristotle's account in the Nicomachean Ethics II, ch. 7, he distin-
guishes several types of induction: in mathematics induction helps to formulate
a general conclusion such as that numbers are either odd or evenso. A different
type of induction is used in natural science and is based on what is observed. For
instance, living beings need nutriments. Induction is also used in ethics: concu-
piscence becomes weaker the more one resists itsl. These principles or insights
are derived from what normally happens. Finally there are rules or principles
used in the various arts and crafts. These are also based on experience and are of
great importance because they let us know and understand the properties of the
materials we use.
In ethics we use the modus compositionis, but this does not mean that analysis
(resolutio) is totally absent. In order to know man's last end one must use analy-
sis. With regard to the modus compositionis the virtue of prudence makes us ap-
ply rules to particular situationss2. The science of morals considers our acts in so
far as reason directs them to our end. It does so in agreement with the first prin-
ciples of the practical intellect and so it adds a moral qualification to these acts
which as such are considered in philosophical anthropology. It is not possible,
however, to connect all our acts directly with the last end. There are intermedi-
ate ends, sc. those at which the different virtues are aiming. In this way the vir-
tues are principles of our actions, although all virtues are practiced in order to
reach happiness.
In his commentary on the second chapter of the first book of the Nico-
machean Ethics Aquinas observes that because of the enormous variety of hu-
man actions, ethics provides an approximative knowledge by applying general
principles to concrete actions and by proceeding from the simple to the complex.
He stresses more than Aristotle the need to follow principles. As we have seen,
concrete acts are studied with regard to their effects, as these are produced in
most cases (ut in pluribus). Aristotle appears to have thought that general rules
admit exceptions, while Aquinas tends to ascribe the lack of certitude in the ap-
plication of rules to defects inherent in man, such as a lack of freedom in our
choices or the possibility that a virtuous action may at a given moment be
blocked by an obstacle. The classical example of such a situation is that of the

resolutiva, incipiendo scilicet ab eo quod in futuro intenditur quousque perveniatur ad id quod

statim agendum est".
50 Thomas writes that this induction proceeds ex particularibus imaginatis.
51 In I Ethic., lesson II.
52 For this reason prudence also concerns the appetite. Cf. In VI Ethic., lesson 7, n. 1201:
"Est autem considerandum quod ... prudentia non est in ratione solum sed habet aliquid in ap-
petitu".

24
restitution of a dangerous object, which under special circumstances would be
wrong, sc. if the owner is in such an emotional state that one cannot hand it
over to him without the danger of harm.
What is most knowable in itself is not always so for us. In ethics we cannot
deduce all obligations from the principle that good ought to be done and evil
avoided, but we must consider the different fields of activity and find out what is
to be done in the light of our true end and what the acts lead toS3.
As a result of what we do certain habitus are formed, sc. determinations
(called virtues) of the faculties to particular sets of actions. In their turn the vir-
tues help the intellect to form a correct judgment as to how we must reach hap-
piness. In fact, in order to know how to act under certain circumstances we must
let ourselves be guided by the inclinations to the good which the virtues give us.
In the absence of the virtues the intellect will not always or not often form a cor-
rect judgment because the appetite, when not informed by the virtues, will cause
the intellect to consider something as good which in reality is not so. For the
practical intellect to be right means to be in agreement with right appetite 54• To
act correctly one should possess experience and some understanding of what is
implied in the various options which lie before us.
An important section of the treatise on the method to be used in ethics con-
cerns the division of the subject-matter. In his commentary on the Nicomachean
Ethics Thomas writes that one must first study man's last end, happiness,
showing in what it consists and by what activity it can be attainedss . The theme
is treated in a general way in the Summa theologilf! la_lIZ and in greater detail in
the lIa_IIz which examines the different virtues and vices covering the entire
field of the morality of human acts.
The study of the virtues is meant to show how man can order himself to his
end and strengthen this ordering by performing appropriate acts in the changing
circumstances of life. On this approach the first place is not assigned to com-
mands and duty but to man and his freedom. Man's privilege consists in being
able to determine, on the basis of his basic natural inclinations, what he should
do in different situations.
The Prima Secunda! gives concrete indications regarding the division of the
subject-matter of ethics. After having determined man's last end Aquinas says
that this end is reached by man's actions. These actions must be studied, first in
general by examining the aspects common to all actions, next in detail, sc. by
considering what is proper to the different species of acts. In the first part of the
Second Volume of the Summa theologia! those acts are studied which have a

53 In I Ethic., lesson 4, n. 53: "In moralibus oportet incipere ab his qua: sunt magis nota
quoad nos, id est a quibusdam effectibus consideratis circa actus humanos".
54I_ll, 57, 5 ad 3: "Verum autem intellectus practici accipitur per conformitatem ad appe-
titum rectum".
55 In I Ethic., lesson 4, n. 43.

25
direct relation to happiness (and which are exclusively proper to man) along
with the factors which determine the morality of our actions. Subsequently the
movements of the sensitive appetite are considered which man has in common
with the higher animals, in so far as they can influence moral life, sc. the emo-
tions and passions. The treatise on the passions is followed by a study of the
principles and causes of our actions. These can be internal principles, such as the
virtues, or external, such as. the various types of laws and, at the supernatural
level, grace.
After this study of the virtues in general Aquinas examines the different spe-
cies of the virtues in the IIa_II"'. By means of two argumenly!~.confirms the tra-
ditional division into four cardinal virtues: a) Virtues resu'lfJi8ht reason directs
our actions in view of our end. By careful consideration of wnat is involved in a
choice the intellect causes a habitus in itself, sc. the virtue of prudence. If the
intellect is concerned with a good outside itself, this good can be in the will and
so it causes the virtue of justice,- or it can be a good concerning the passions
curbing and mastering them in so far as they incite us to seek immoderately the
pleasurable, and so it causes the virtue of moderation or temperance, - or it con-
sists in strengthening us against those passions which weaken or paralyze us and
so the virtue of fortitude is caused.
b) The same conclusion is reached by pointing out that each of these cardinal
virtues has its seat in one or other of these four faculties: the intellect, the will,
the irascible and the concupiscent appetites. All other virtues can be reduced to
these fo~. The treatment of each group of virtues is followed by a discussion
of the corresponding vices.
As was pointed out above, the method to be followed in ethics is the modus
compositionis, sc. the application of norms and rules to concrete actions. How
does one come to know these norms? Aquinas distinguishes between first moral
principles which the intellect spontaneously formulates on the basis of the fun-
damental inclinations of our nature (keeping oneself alive, living in community
with others, acquiring knowledge, acting for the survival of mankind by pro-
creation, etc.) and secondary principles which are a further determination of the
basic norms, as for instance the Ten Commandments are of the precepts to love
God and our neighborss7• Finally there are norms or rules of conduct such as
those that wise people apply, as for instance the rules about warfare. This last
group of rules demands much reflection and experienceS8 • At times it is difficult
to reach certitude as to the question whether a particular action is lawful or not.

56 Summa theologice II-II, 61, 2: "Alim virtutes morales omnes aliqualiter reducuntur ad
virtutes cardinales".
57 I-II 100,3 ad 1: "Omnia pra:cepta Decalogi ad ilia duo referuntur sicut conclusiones ad
principia communia".
58 I-II 100, 1: "Ad quorum iudicium requiritur multa consideratio diversarum circumstanti-
arum".

26
 In order to determine what to do one uses arguments in the form of a syllo-
gism. The so-called secondary precepts are conclusions of a syllogism. The use
of syllogisms means that ethics is structured as a science, which can be taught to
others.
The moral qualification of our acts depends on their conformity with the fun-
damental inclinations of our human nature. An act which agrees with them is
experienced as good, an act which goes against them as bad. Everyone formu-
lates spontaneously the first principle of moral life, sc. the good must be done,
evil avoideds9• These fundamental inclinations have their seat in the will. The
formulation of the basic precepts results from the collaboration of the intellect
with the will. Therefore these precepts have their seat in the practical intellect.
But how do we apply them to our individual actions?
A virtuous person acts spontaneously in agreement with the demands of his
human nature. But it is sometimes difficult to know what one should do. The
syllogisms mentioned in this connection by Aristotle have as their starting point
the end to be reached60 • Thomas gives the example of a temperate person who
aims at moderating his desires and establishing a mean between excess and defi-
ciency. Keepin~ this in mind this person deliberates how to behave in certain
circumstances6 • However, when one is beset with vices it becomes difficult to
take the right decision. The virtue of prudence cannot function when one is not
virtuous. In such a case one believes that the pleasure resulting from a particular
act is at the moment the greatest good which should be sought. In this way the
passions corrupt the insight about the right end62 • Nevertheless, when one per-
forms a bad action, the intellect is not entirely the prisoner of desire. It knows
the general norm as regards what is right in a particular matter. Under the pres-
sure of a passion, however, it formulates besides this principle another judg-
ment. An example: alcoholic beverages are pleasant and one must enjoy them. I
am offered a drink. So I acCept63 • The reasoning consists of four stages: in the
background there is the principle that evil must be avoided, in this case, getting
drunk: or becoming an alcoholic. Next the argument quoted, which is indepen-
dent in respect of this first norm. Because of the presence of this norm the alco-
holic is responsible for what he does. It can happen that his addiction is so great
that conscious knowledge of the norm disappears. One who always pursues
pleasure will consider pleasure his greatest good and without further deliberation
seek what brings him the greatest amount of immediate satisfaction64 •

59 I-II 94, 2: "Hoc est ergo primum pra:ceptum legis quod bonum est faciendum ac prose-
quendum et malum vitandum. Et supra hoc fundantur omnia alia pra:cepta legis natura:".
60 E.N. VI 12, 1144~1-36.
61 In VI Ethic., l. 11, n. 1273.
62 In VII Ethic., I. 4, n. 1347.
63 Ibidem.
64 Ibid., lesson 6, 1388-1389.

27
 Several commentators think that according to Aristotle the syllogism is the
normal way of deliberation in our moral choices, but other authors have a differ-
ent view6s • Thomas for his part is convinced that in every choice a syllogism is
used, either explicitly or implicitly. The major proposition formulates the end
(frequently subordinate ends) corresponding to the virtues, as in the example of
a drink being offered, sc. when I am going to drive home from the party I must
be sober. The drink offered would affect my capacity to drive. So I do not accept
it.
The example shows how important it is to possess the virtues which are or-
dained to the end. Thomas speaks of the right intentio finis. He means the sec-
ondary ends such as "staying healthy", "fulfilling one's social duties" etc. Vir-
tues direct us to the correct ends66, in particular the virtue of prudence67 • When
placed before a decision one who does not have the virtues risks reasoning dif-
ferently.
The intellect and the appetite collaborate in our choices and decisions. The
intellect must know the truth and the appetite must be inclined to the good, so
that it approves what the intellect proposes regarding the means needed to reach
a subordinate end. The intellect in its turn is guided in its judgments by the fun-
damental inclinations of our human nature. The relation of the will to the end is
the basis of our moral life in so far as this relation is formulated by the intellect
and frods expression in the first principles of moral life.
When the intellect is guided by this order to the good, brought about by the
different virtues, it will formulate correctly the proper means to reach the good
embodied in the various subordinated ends. The possession of the virtues, there-
fore, is a condition for a morally good life68 • Without the presence of the virtues
ethics is of little use. To acquire the virtues education and training are of para-
mount importance.
Ethics considers human actions from the point of view of their being directed
to an end. Secondly, it applies principles and rules which indicate the road to be
followed and the means to be used. In this respect the role of prudence is of
prime importance. But the road to be followed can differ for different persons
and also in the different circumstances in which they must act. This variety im-
plies that total certitude about what is best cannot always be reached69 •

Cf. W.F.R. Hardie, Aristotle's Ethical Theory, Oxford 1968,240-257.

65
66 In
VI Ethic., lesson 10, n. 1269.
67 In I Ethic., lesson 16, n. 189.
68 Ibid, lesson 3, n. 40.
69 I-II 94, 4: "In operativis non est eadem veritas vel rectitudo practica apud omnes quan-
tum ad propria".

28
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object lay.
“Who said it wasn’t, tell me that? Did you hear either of us whisper
anything to that effect?” demanded Percy, aggressively.
“Must think you’ve got just a monopoly of the flying business!”
sneered Sandy, puffing out his chest like a pigeon strutting along the
barn roof. “Time you woke up and learned a few things, one of which
is that with all your bluster and brag the firm of Bird and Bird is soon
going to be a back number. Back to the junk heap for yours, Andy.
Your name should be spelled Mud!”
“Oh! that’s it, is it!” exclaimed the other, more than a little surprised;
for these fellows had up to now kept their intentions secret. “Let me
take a peep at the tag then. Didn’t occur to me to think of doing that
before, because neither of us ever dreamed that anybody else in
Bloomsbury but us could be getting a cylinder for an aeroplane.”
One glance convinced him, for the name of Percy Carberry was
plainly printed on the big stout tag.
“Say, I’m sorry about this,” Andy declared instantly. “Wouldn’t have
had it happen for a good deal. But you can see how we fell into such
a blunder, fellows! I guess no harm has been done. I’ll fasten up this
burlap again if you say so.”
It was as manly an apology as any boy would expect, and should
have been met in the same frank spirit that it was given. But that was
not the Carberry and Hollingshead way. They exchanged looks.
Then they laughed sneeringly.
“Listen to the sneak crawl, would you?” exclaimed Sandy, with an
expressive and insulting shrug of the shoulders.
“Just the Bird way, always trying to creep out of trouble. Caught in
the act, he pretends it was all a mistake. But you don’t pull the wool
over our eyes, Andy Bird. We’re on to your curves all right, ain’t we,
Sandy?”
“Sure we are. A clear case of professional jealousy. Heard that we
were going to have a biplane that would cut circles all around your
old top, and just couldn’t resist the temptation to spy on us. Hey!
Puss, I wouldn’t put it past him to throw some strong acid on this fine
cylinder of ours, so as to make it weak, and bust, some time when
we happened to be sailing around up there among the clouds!”
“You’re crazy, that’s what!” burst out the indignant Andy, aroused by
this mean taunt and insinuation, as nothing else could have stirred
his blood. “Nobody in all Bloomsbury would ever think of such a
ridiculous thing but you! Why, your mind’s just crammed with vile
tricks like that, Sandy Hollingshead. Now, just put that in your pipe
and smoke it!”
The one addressed scowled, and turned a quick, interrogative look
toward his companion.
“Hear that, do you, Puss?” he gritted between his teeth. “The sneak
wants to pick a fuss with us. It ain’t enough for him to be caught in
the act; he tries to holler ‘stop thief’ just like them clever pick-pockets
do down in New York, when they snatch a purse and run. What say,
ought we to trim him, now that we’ve got the chance?”
Percy looked willing. Indeed, if there was one person in all
Bloomsbury whom he would like to thrash better than Andy, it was
his cousin, Frank.
Their manner was pugnacious and aggressive as they began to
close in on the object of their regard. Andy believed he was in for a
peck of trouble. He knew he could never hope to hold his own
against the precious pair; and the worst of it all was that he had
unwittingly given them a good cause for attacking him, owing to his
carelessness in meddling with the wrapper of the steel cylinder
before examining the label.
But Andy was game. He had a never-say-die spirit, even if not as
clever a fighter as his cousin. No one could ever force him to give up
so long as he had a single breath left with which to resist.
So he closed his hands, and assumed an attitude of defense. At this
Sandy actually broke out into a roar.
“Look at that, would you, Puss!” he cried. “The beggar means to
object to taking his medicine like a little man! All right; we’ll just have
to make him open his beak and swallow the bitter pill. You give him
the first dose, Puss. I’ll take care he don’t skeedaddle in a hurry!”
“Hold on a minute, fellows,” said Andy, as though striving to gain
time.
“What you got to say now, hey?” demanded the Hollingshead boy.
“Get it off your system in a big hurry, for we ain’t got any time to
waste with you.”
“I’m going to prove what I said, and that we believed this was our
cylinder, or else we wouldn’t have touched it,” declared Andy, who
had an eye beyond the figure of Sandy, though the other did not
realize the fact.
“Are, hey? Well, all I can say is that you’re going to have a mighty
big job convincing us you’re innocent. Hurry up!” snarled Percy,
anxious to start operations, and wipe out some little matters that
burned in his brain, and which had to do with certain defeats in the
past at the hand of a Bird boy.
“All right. While I dropped down here to remove this burlap, just to
have something to do, and feast my eyes on the lovely cylinder we
wanted so much, Frank went to see the yard clerk, and settle the
bill.”
“Frank?” exclaimed Percy, uneasily. “Was he along with you?”
“Sure,” sang out Andy, knowing that the anticipated rupture was all
off. “And if you turn your wise old head right now you’ll see his well
known figure sprinting this way, with the clerk following after him!”
Whereupon the other pair shot a quick glance in the direction
indicated; and what they discovered somehow caused them to no
longer keep their hands doubled up in that aggressive manner.
“Oh! well, in that case, perhaps there was a mistake made,” Sandy
hastened to say; for he saw that Frank was jumping toward them in a
fashion that somehow did not appeal to his fancy—for Sandy had
more or less knowledge of the excellent manner in which the tall lad
could use his fists on occasion, when forced to fight.
“Yes, and next time just be a little more careful how you dig into other
people’s things, if you please!” said Percy, also anxious to cast oil on
the troubled waters before the other Bird arrived on the scene.
“What’s the matter?” asked Frank as he reached the side of his
cousin, and turned a look of contempt on the precious pair.
“Oh!” laughed Andy, carelessly, so lightly did such things affect him,
“they were just complaining that I’d gone and meddled with their
freight, and didn’t want to accept my humble apologies. But I guess
it’s all right now, Frank. Has our cylinder come?”
“Sure, but hasn’t been taken from the car yet. Come, we’ll go with
Sam Harrington here, and claim it. He says we can easily carry it
home with us.”
Frank never gave the two standing there a single word. He
understood how matters had probably been at the time of his
opportune arrival.
“They didn’t dare a lay a finger on you, did they, Andy?” he asked,
while they walked after the yard clerk toward a certain car near by.
“Well, no,” admitted the other, quickly, “but the storm was just going
to break when you showed up. But what do you think of their nerve
in getting a biplane ready to show us up? Say, things look like they
might be getting warm around old Bloomsbury pretty soon. I can see
the time coming when the town will be a regular aviation center, with
aerodromes and hangars dotting the landscape. And we’re the
pioneers of the great uplift movement!”
“That sounds pretty good—uplift movement when applied to
aeroplanes and dirigible balloons is fine! But don’t let your
imagination run away with you, Andy. Perhaps we may get dropped
out of our aircraft the first shot, and that squash would put a
dampener on all flying in this section. Even Percy’s easy going
mother will cut off the spending money. And that aviation field you
have in your mind’s eye can never crop up.”
“Well, anyway, there’s our cylinder; and just now that’s what ought to
interest us more than anything else. A biplane, he said! Think of that,
Frank. Just like Puss Carberry to want to outdo everybody else. He
knew ours was going to be equipped with a single pair of planes; and
of course he falls into the error of believing he can beat us by
doubling up. His old game, Frank; but when did it work?”
“Not very often, for a fact,” replied the other, as he bent down to lift
one end of the package the clerk pointed out to them.
Presently the freight bill having been settled the two boys walked off
bearing between them the precious piece of machinery that was
needed to complete their labors of two months. With that placed in
its proper position, and several minor things adjusted, they believed
the monoplane would be ready for testing.
And what a great day it would be for the Bird boys when they were
able to take their first little flight near the ground. Andy thrilled as he
talked of the glorious prospect ahead, and now attainable, since the
last difficulty seemed to have been smoothed away.
They took their time in walking back to the Whympers place. Several
boys whom they chanced to meet, asked questions concerning the
time when they expected to try out the new flying machine. But to
these the cousins gave noncommittal answers.
“Think we want a crowd of fellows gaping, and bothering right at that
critical time?” declared Andy, as they left a group of comrades on the
road. “I just can’t get that old story of Darius Green and his flying
machine out of my head. Gee! I hope we don’t come a cropper like
he did, and smash everything! But here we are at the road that leads
down to the field where our hangar stands. Turn in, Frank.”
Passing alongside the garden, they presently struck the gate that
opened into the broad field which they expected to use for their
circling, once they got the monoplane to working.
“Here, drop her while I find my key,” said Andy, suiting the action to
the word. “Three to one it’s up at the house, in my other clothes that I
had on last night when we were working here. Ain’t that just a
blooming shame now, that a fellow has to sprint all the way there and
back?”
“Hold on!” exclaimed Frank, suddenly, and there was that in the tone
of his voice to startle his cousin, who stopped still, while in the act of
hurrying away.
“What’s the matter?” he demanded. “Did I happen to give you the
key now?”
“Not that I remember. But you needn’t run to the house. We can get
in without any key this time, I guess,” said Frank, with an angry
gleam in his dark eyes.
He pointed to the door, and looking, Andy saw that the staple holding
the padlock had been drawn, so that it could be pulled with the
slightest effort!
 CHAPTER III.
TRYING OUT THE ENGINE.

“Oh! Frank!”
Andy had turned white, and looked weak. A dreadful foreboding
seemed to have suddenly seized upon him. It was as though a cold
hand had been brought in direct contact with his wildly beating heart,
stilling its pulsations.
But Frank was not affected in the same way. His face flushed with
anger. They had, as if by mutual consent, lowered their burden to the
ground upon making this startling discovery. Frank was therefore
free to act; and his first movement was toward throwing open the
unfastened double door of the shed, to plunge inside. Whatever
there was to discover, Frank meant to know the worst immediately.
There upon the floor was the precious monoplane, so nearly finished
that it looked as though it might be ready to start the engine at a
minute’s notice.
But there was something wrong about it. Andy had followed his
cousin into the place, and his horrified eyes quickly discovered what
had been done by the vandal hands of those who had found
entrance during the preceding night.
“The planes have been cut into ribbons! Oh! what a shame! All our
work just ruined by some sneak and coward! Frank, ain’t it awful?”
he exclaimed, clenching his hands in a manner that told of great
excitement.
“Hold on,” said the cooler one, raising his hand; “it’s true that the
canvas of the planes has been spoiled utterly; but if that was the
whole thing I wouldn’t care so much. Let me examine the engine
first.”
Eagerly he removed the canvas covering the motor. Andy went and
opened the great doors wider, so that he could have an abundance
of light. Then, with his heart in his throat, so to speak, Andy hovered
near, waiting for the dread verdict.
Presently Frank looked up.
“Oh!” cried the other, as he saw that his cousin was smiling, “tell me
nothing vital has happened, Frank! They didn’t dare hurt that little
darling Kinkaid engine, did they? No, your beaming face tells me so.
Is that all the damage they did?” and he pointed to the cut canvas of
the two planes.
Frank nodded his head.
“I can’t find anything more, old fellow,” he said, cheerily, the cloud
dissipated from his brow that had a minute before been so
threatening.
“But how did that come, d’ye think?” demanded Andy. “Seems to me
I can give a right good guess who did this dirty job, even if they
covered up their tracks like they always do; but why would they stop
at smashing our planes, when they could put our engine on the blink
so easy?”
“Well,” observed Frank, thoughtfully, “we happen to know that some
people I won’t mention have more than their share of caution. While
we mightn’t make much fuss about the planes, if the engine had
been tampered with we’d be apt to complain to the chief of
Bloomsbury police, Mr. Waller, and have him investigate.”
“But what could have been their object?” Andy complained, as he
looked closer at the slashed material covering the framework of the
planes.
“Just malicious deviltry, I guess,” replied Frank, gloomily. “They were
curious to see what we were doing with our monoplane, and forced
the lock last night. Then the temptation was too great to be resisted.
They just had to do something to satisfy that craving for ugliness.
Besides, don’t you see, it would delay us; and that would allow them
to steal some of our thunder.”
“Sure enough,” cried Andy, “I never thought about that. Everybody
knows that we expect to give our little trap a trail soon. And what a
feather it would be in the cap of Puss and Sandy if, instead of the
Bird boys, they sailed over Bloomsbury first! Oh! what schemers they
are! Always jealous of everybody else, and wanting everything to
come their way!”
“Well, after all, there’s really no damage done,” laughed his cousin.
“Ain’t, eh? How d’ye make that out?” asked Andy, ruefully handling
the tattered material of the planes.
“Why,” said Frank, “have you forgotten what we decided about this
stuff—that it was a bit too flimsy, and not to be depended on, when a
fellow was risking so much? And didn’t I go and order another lot
through Spencer’s drygoods store last week? They ought to have it
in by tomorrow, or the next day at most; when we can get busy, and
cover these wings with canvas that will hold.”
Andy had his turn to laugh, which he did most heartily, as usual.
“What d’ye think of that, now? After all, they only helped us cut the
old stuff away, to make ready for the new. Of course, they don’t
happen to know about your order. And they think we’ll have to wait a
week before we can get anything worth using. And come to think of
it, that’s the way the schemes engineered by Puss Carberry
generally do turn out. They kick at the wrong end, like a gun that isn’t
pushed up against the shoulder. Well, this is a joke on them, after
all.”
“All the same, their intentions were bad enough!” declared Frank,
sternly.
“Sure they were,” Andy echoed. “In the first place they busted open
our locked doors, and looked our machine over. That was treachery
of the first water. Then they tried to hold us back, so they could show
the town people that the Bird boys weren’t the only smart chaps in
Bloomsbury. That was about the way Sandy bragged. And Frank,
what d’ye think he accused me of wanting to do?”
“Stealing his freight, you said,” returned the other.
“Huh! worse than that,” grumbled the other. “He declared he believed
I meant to throw some acid on their cylinder, so that it would eat in,
and make the blooming thing crack, just when they were up in the
clouds, boring for altitude.”
“Just like the mean skunk. Those sort of things are always in his
mind; and so he suspects others are just as nasty about doing such
stunts,” said Frank with an expression of disgust.
“Just about what I told him to his face,” Andy observed, quickly. “And
as sure as you live, here’s the evidence of it right before us. Ten to
one Sandy slashed these planes with his knife. Wish he’d happened
to drop it here; wouldn’t I like to pick it up, and tell him where I found
it?”
As he spoke, Andy started to look around the shop. His comrade
presently heard him give utterance to a sudden exclamation, as he
stooped over.
“Found any knife?” asked Frank, humorously.
“Well, no; not a knife; but I have raised a knave of spades. Look
here, neither of us ever had a pack of cards in this shanty, did we?
Then what is this doing here, tell me?” and Andy excitedly held up
what he had found.
Frank thought enough of it to take the card from his cousin’s hand,
and look it over. Then he laughed.
“Same old story,” he said, nodding. “Did Puss Carberry ever try any
dodge without having it backfire? Now, I would be willing to take my
affidavit that there was no such card lying around loose here
yesterday when we worked at our monoplane. So it goes to show
that it must have been pulled from the pocket of one of our midnight
visitors, perhaps when he was getting out his handkerchief or a
knife.”
“But can we prove it on them?” asked Andy, hungrily, as he glanced
once more at the cut planes.
“Perhaps we can,” replied Frank, thoughtfully, wrinkling his brow as
he reflected. “In the first place, we must try and learn whether either
of those fellows own a pack of cards marked on the back like this.
You see it is an Indian figure, and underneath are the words ‘The
Red Hunter.’ I don’t know for certain, but I’ve got a hunch that Puss
brought this pack back with him, when he came from the city last.”
“Yes. Go on,” said Andy, deeply interested.
“All right. Then in some public place, where there are a number of
people present, we must make sure Puss has the cards with him;
after which we will accuse him, and make him show whether this one
card is missing from his pack.”
“Gee! you know how to show up these things all right, Frank!”
exclaimed, the delighted Andy. “Suppose you get that brain-box of
yours busy on another little mystery we know of now. Honestly, I
have a hunch that if you would only try you could discover what
became of my darling little monkey wrench. I’m like the baby and the
soap you see advertised—I’ll never be happy till I get it.”
“I don’t believe you’ll give me any rest till you do remember where
you put that plagued little tool,” declared the other, laughing.
“Hold on, don’t you go to calling it names,” said Andy, aggressively;
“because it’s no fault of the wrench that it’s missing. I’m the one to
blame, I reckon. But I’ll never give up trying to recollect where I put
the thing away so safe that I’ve even forgotten the combination.”
“Yes,” smiled his cousin, “I’ve known people to do that before.
Perhaps I may have done it myself. But if it comes to the worst, I
suppose you can have a duplicate made that will answer just as
well?”
“Oh! I reckon so,” replied Andy. “But think of the time and worry that
thing cost me, not to mention the expense. Besides, I just don’t know
how we’re ever going to make that first ascent minus that invaluable
tool.”
“Well, forget it just now. We’ve sure got all the trouble we want to
install this important part of our machine. I’ll drop in at Spencer’s
place the first time I’m in town today, and see if the bolt of stuff has
arrived. It would be great good luck if I found it had, Andy.”
Throwing off their coats, the two boys got to work. And presently
they were as busy as beavers, crawling about the apparently clumsy
object which occupied so much of the shed’s interior.
Colonel Whympers had had the place constructed especially for the
purpose of furthering their plan. There never was a guardian more
indulgent than this old traveler, now reduced to hobbling around with
a crutch and cane. And Andy never tired of letting the old chap know
how much he appreciated his generous heart.
Of course the structure was flimsily built, as most hangars are, being
intended merely as temporary resting places for air craft. Many times
Frank and his cousin knew that the town boys had come out of their
way to peer through the crack in order to gratify their natural
curiosity. But up to now no one had ever attempted to injure anything
connected with the monoplane, or its shelter.
Several hours passed away. The engine was now complete, and
Frank had even given it a trial spin. The sound of its humming was
pleasant music in the ears of these aeroplane boys, for they had a
severe case of the up-to-date disease. Andy came by his naturally,
inheriting it from his father; but with Frank it was acquired from his
reading, backed by a desire to see strange places of the great world,
hitherto inaccessible to ordinary travelers.
“Say, that’s great!” cried Andy, as he stood and watched the easy
play of the lightest little engine ever invented.
“Works like a charm,” said the proud Frank, standing there, adjusting
the automatic oiler, ready to drop a little lubricant wherever the
friction came sharpest. “And even now I’ve only got half the power
turned on. Tomorrow we’ll place the bicycle wheels under the
framework; or if we happen to feel like it, that might be done tonight.”
“Tonight?” echoed the other. “Sounds like you expected to camp out
alongside the little charmer.”
Frank turned upon him, and his dark eyes gleamed as he replied.
“And that’s just what we’re going to do, my boy—stick by our
machine day and night until we make our first flight. I’d never feel
safe in bed after seeing how easy it would be for those savages to
injure her. What if they were mean enough to file partly through a
wire support of the planes, and we never noticed it? It would hold out
till we put extra pressure on it, and that might be five hundred feet up
in the air. No, one of us must be here all the time!”
“You’re right, Frank. I’ll bring over blankets from the house, and we
can just bunk out here. Won’t be the first time either that we’ve kept
house together, not by a long shot. But you figured that card
business down fine. Only wish you would turn that genius on the
puzzle that’s bothering me.”
“Oh! rats. Suppose you let that thing sleep for a while, Andy. You
said yourself you’d be sure to remember some minute what you did
with the wrench. Now, let’s figure how we’re going to get any grub
while here.”
 CHAPTER IV.
A MIDNIGHT ALARM.

“I tell you what,” suggested Andy; “let’s cook our supper here. What’s
to hinder, when we’ve got a stove handy, and there’s no great
amount of gasolene around? I’m just hungry enough to want to see
you throw things about and wrestle with a regular camp dinner. What
say, Frank?”
His cousin seemed to reflect.
“Oh! well, I don’t mind,” he presently replied. “Nobody ever knew me
to refuse a chance to do my own cooking. But only this once, Andy,
remember. We’ll be too busy tomorrow to spend time over a fire. All
that will come in time, when we’re off on some of the bully little trips
we expect to take, when we get used to piloting our flying machine
through the clouds.”
“All right. In the morning we can get breakfast at the house, one at a
time, while the other stands guard. After all I guess the only danger
is leaving things alone at night. There’s a good moon tonight, too.
But since you agree to my game, I’m off to get some grub, and that
dandy aluminum camp outfit the colonel gave me on my birthday.
Just the chance to break it in. What will I fetch along to eat, Frank?”
“Oh, anything you can grab,” laughed the other, knowing that Andy,
being a good feeder, the real difficulty would be in his gathering
enough for half a dozen fair meals. “A beefsteak wouldn’t go bad,
with some spuds and beans from the garden. And don’t forget the
tea, on your life!”
“Listen to him, would you?” jeered Andy, stopping in the doorway to
answer. “Why, to hear him talk you’d think he was an old maid. Shall
I fetch the cat for you to rub as we sit before the fire? If I had my way
it’d be coffee every meal. But I suppose I’ll have to give in like I
always do,” and he ran off laughing.
When he came back later he was fairly loaded down with numerous
packages, while over his back he seemed to have a little bag thrown.
“Take some of these traps, will you, Frank? That’s the little aluminum
cooking outfit in the sack. It nests in a mighty small space, you see,
but answers for two persons. But you’ve seen it before and admired
it without stint. Just the thing to carry up in an aeroplane, where
every ounce of extra weight counts. And I’m pleased to know that
you’re going to be the one to take the new shine off my birthday
present from the best of guardians, Colonel Josiah Whympers.”
Andy generally pronounced the full name of his guardian. Somehow,
he seemed to feel that the old gentleman rather liked to hear it. And
besides, it gave an added spice to what he was saying.
Whatever Andy did was right, according to that indulgent party.
There might be a limit to his belief in the boy’s capabilities; but if so,
it had never as yet been reached.
So, while Frank was once more looking with admiring eyes on the
frying pan that could shed its handle, the neat little shiny kettles
nesting within each other, the utensils for coffee making, and tea,
too, if wanted, not to mention cups and platters, all made of the
strongest aluminum, Andy jogged back to the house for another
load.
“Here, hold on,” said Frank, looking up when the other had deposited
the second assortment of stuff, “d’ye want to swamp us outright? I
declare if you haven’t gone and brought out enough for half a dozen
already. Look at the steak! How in the dickens are we going to make
way with all that, not to speak of cooking it?”
“Oh, I forgot to tell you we’re going to have company,” said Andy,
wickedly, as he made ready to shoot off again.
“Colonel Josiah Whympers’ coming to join us in our frugal repast?”
asked Frank, a look of pleasure on his face.
“Just that. When he heard what we meant to do he got fidgetty at
once, and finally threw out such broad hints that I had to ask him to
join us. Besides,” added Andy, with a look of what his cousin called
“soft sawder,” and which was meant as oil is used to allay friction;
“he’s been complaining a good deal lately because he never had a
chance to taste your cooking, after me bragging about it so.”
“Ah, get along with you,” laughed Frank, pretending to throw
something; “but I say, Andy, while you’re about it just borrow the
family frying pan from the cook, because this little one would never
do for such a gigantic steak, especially since I see you brought a lot
of onions along and want them fried, too.”
“O.K., boss! All shall be done as you order, after being so kind as to
not kick over the traces because I’ve invited a guest. But such a
guest! They destroyed the pattern after Josiah Whympers was
made, I reckon. I’m going to get blankets this turn and that blessed
frying pan ditto,” after which he shot off on a run.
Andy did things with a rush, in which he was ever a marvel to his
slow friend, Elephant Small, whose failing seemed to be just the
other extreme, as he crawled along after the style of a snail.
Frank always carried out everything he attempted well. If he worked
at machinery he was conscientious about every trifling bolt and nut.
If he played baseball he did it with his whole soul and made as near
a success of his work as was possible. And now, when he was
elected “chief cook and bottle washer,” as Andy called it, of the
supper that was to be prepared, he set about the job just as an
experienced cook would have done.
Evening had come. Already the July sun was hovering close to the
horizon. The day had been singularly cool for a summer spell,
though doubtless it would grow hot again by the morrow.
At any rate it was not a serious task standing over a fire and looking
after the various vessels that simmered and bubbled. Then the fine
steak was slapped on a pan that had already been well heated,
which was Frank’s way of cooking such a delicious morsel. It
immediately began throwing off a most appetizing odor that kept
Andy groaning and wondering how long he could stand it.
The onions, too, had a scent all their own. And as if this were not
enough, Frank, in honor of the expected guest, had allowed Andy to
have coffee, so that there was another fragrant smell added to the
lot.
Pretty soon a thumping announced that Colonel Josiah had arrived,
and Andy jumped up to welcome the old man. He came in, sniffing
the air vigorously and manifesting the most intense delight.
“Reminds me of many a scene in my checkered past, lads,” said the
old gentleman, who was a smooth-shaven party, with long white hair,
and eyes that had not lost the fire of their younger days. “And I’m
glad I held off until the feast was nearly ready, because I just couldn’t
stand that long. This looks homelike. Glad to be with you, my lads. It
was nice of you to ask an old codger like me. Perhaps I can repay
you by relating a number of events this reminds me of.”
That was his one weak point. His past had really been so filled with
adventures without number that everything served to bring some
striking scene to his mind. But boys with red blood in their veins
never tire of hearing about such things. And these two lads were
built along such lines, for they deemed it a treat whenever they had a
chance to listen to his thrilling recitals.
And the colonel never forgot to impress a moral to his tales. Old age
was beginning to give him a different view of life from what he may
have entertained at the time these scenes he mentioned were being
enacted.
They sat there for nearly two hours talking. From his own past
experiences the old man deftly turned the conversation in line with
their aspirations, and asked many questions concerning what they
expected to do when they found they could manage their aeroplane,
which he had examined with considerable curiosity, and not a few
words of praise.
Finally he announced that he had better be returning to the house.
Andy would not let him go alone, though the moon was shining
brilliantly.
When he came back later he found his comrade deep in the job of
cleaning up.
“Oh, what’s the use doing that tonight?” asked Andy, prone to want
to put off things to another day that ought to be done now.
Frank knew his little weakness only too well.
“Not much,” he said, decisively. “We’ll find enough to do in the
morning. Here, you get a towel and start in to wiping these things.
And with such a dandy outfit I do hope you take a little pride in
keeping things clean and bright.”
“Huh!” grunted Andy, “thought that was the best thing about
aluminum—that a fellow never needed to clean it up.”
“Listen to him, will you?” laughed his cousin; “perhaps you had a
sneaking notion, too, that it might get the spuds peeled and do all
sorts of stunts. Make up your mind, my boy, nothing is ever gained
without some work. Give that dish another rub while you’re about it,
Andy, and then set it back on the stove to warm up. Soon be through
here and then, if we feel like it, we can get at those bike wheels that
are to go under our framework, according to the design we’re
following after.”
Although possibly Andy may have confessed to being somewhat
tired, still, the fever was rioting through his veins, and he could not
say no, when Frank proposed anything connected with the
completion of that wonderful monoplane that haunted his very
dreams, so much was it in his mind during his waking hours.
Accordingly they set to work. Frank had arranged his plans and
knew just how this thing and that must be managed in order to
secure the greatest amount of success.
“Now she looks like the real thing!” declared Andy, enthusiastically,
when the little wonder had been duly elevated and fitted with the
wheels that were to prove so useful in starting off and in landing.
“Watch how the engine works again in this new position,” said Frank,
as with a few deft turns of his hand he set things in motion.
The quick pulsations of the motor thrilled them. Small wonder then
that these enthusiastic novices of the air navigation idea could hardly
tear themselves away from a contemplation of their prized aeroplane
and think of such an ordinary thing as securing some sleep.
“Come, look here, it’s going on midnight,” declared Frank, finally;
“and we must get our bunks ready to turn in. I’m going to tumble over
on this pile of planks here. Nothing like the soft side of a board for a
bed, they say.”
“And since I went and fetched this cot out, thinking you’d accept it,
why, sooner than see it lie idle, I’ll dump my blanket in there and curl
up. Got the bar across the door, Frank?” asked Andy, as he started
to yawn again.
“Sure,” replied the other, “and the little window partly open, to give us
air, for it’s close in here. Now turn in and don’t let me hear a yawp
from you till morning.”
“Oh, I’ll sleep as sound as a nut; always do. That is, if I don’t get to
dreaming something about that darling little——” but as Frank threw
a block of wood across the shed and made the speaker duck his
head, he did not finish his sentence.
Presently all was quiet within the long shed, save the regular
breathing of the two boys. The moonlight sifted in through the open
window and lighted up the queer workshop after a fashion, so that
the great batlike object occupying so much space could be dimly
made out.
Perhaps an hour had gone by. From without there came only such
sounds as one might expect to hear on a July night in the country, for
the place of Colonel Whympers was outside of Bloomsbury and
really surrounded by fields and woods.
Something suddenly aroused Frank. He hardly knew himself what it
could have been, but as he sat upright in his blanket he believed he
heard loud voices somewhere outside. Then something that seemed
to be very heavy came down with a loud impact that awoke even that
hard sleeper, Andy.
“What was that?” he exclaimed, sitting bolt upright.
Frank, quick to act, was already out of his warm nest and making a
bee line for the window, which happened to be in a quarter that could
be reached without his stumbling over the monoplane occupying the
middle of the place.
Of course, not to be outdone, Andy tumbled off his cot, climbed to
his feet and as the doors happened to be more convenient to him, he
was quickly throwing the heavy bar aside. This done, the impulsive
Andy rushed straight outside, clad only in his pajamas as he was.