Towards a Vegan Based Ethic

Dismantling Neo Colonial Hierarchy

Through an Ethic of Lovingkindness
Micol Kates
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 Micol Kates

Towards a Vegan-Based Ethic

Dismantling Neo-Colonial Hierarchy
Through an Ethic of Lovingkindness

PromPt
Towards a Vegan-Based Ethic
 PETER LANG
New York • Bern • Berlin
Brussels • Vienna • Oxford • Warsaw
 Micol Kates

Towards a
Vegan-Based Ethic

Dismantling Neo-Colonial Hierarchy

Through an Ethic of Lovingkindness

PETER LANG
New York • Bern • Berlin
Brussels • Vienna • Oxford • Warsaw
 Library of Congress Control Number: 2019059846

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Die Deutsche Nationalbibliothek lists this publication in the “Deutsche
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ISBN 978-1-4331-7797-2 (hardcover)

ISBN 978-1-4331-7798-9 (ebook pdf)
ISBN 978-1-4331-7799-6 (epub)
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DOI 10.3726/b16718

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the highest quality standards for content and production.

© 2020 Peter Lang Publishing, Inc., New York

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“I did not become a vegetarian for my health, I did it for the health of the
chickens.”
Isaac Bashevis Singer

To Livy, Loki, Snuffy and Punim

This book is dedicated to everyone who chooses the difficult paths, who
choose to dedicate their lives to doing and not trying. I dedicate this work
to all vegan activists who are choosing veganism not because it’s on trend,
but because brutality should never be the answer.
 Table of Contents

Acknowledgements ix
Foreword by Dr. Lisa Micheelsen xi

Introduction—Towards a Vegan Ethic 1

1. Understanding Colonialism, Neo-colonialism and
Post-Colonialism and Their Relationship to the Eco
and Ego Models 3
2. A Brief Definition of the Ego and Eco Models 7
3. Shamanic Clowns, Fools and Children: Shifting
the Paradigm 9
4. Buddhist Lovingkindness as a Path to Veganism 13
5. The Ego and Eco Models Further Explained 15
6. Why Veganism? How Veganism Can Topple
Neo-Colonialism in Theory and Practice 19
7. Animals as Food: Farming and Food Production 23
8. Factory Farming and the Prison Industrial
Complex (PIC) 29
9. Why Must Animals be the Guinea Pigs in the
Name of “Science”? 35
viii towards a vegan - based ethic

10. It’s Official—Animals Are Sentient! 41

11. The Nazis’ Human Holocaust and the Extreme
Extermination of Animal Beings at the Hands of ‘Science’ 45
12. Animal Entertainment—Fun or Torture? 51
13. Pullman Porters 53
14. Circuses and Marine Parks 57
15. Final Thoughts 61
 Acknowledgements

I would like to thank, in a broad way, everyone who has done import-
ant research in the field of animal rights, and whose research has had
an impact on my own, namely Peter Singer, Carol J. Adams, Michael
Pollan, Namit Arora, Lesli Bisgould, Wendy King, and Jennifer Stopford.
In a more specific way, I’d like to thank my amazing professor,
Dr. Lisa Micheelsen for her constant support, encouragement, and
breadth of knowledge. If everyone were to have a professor as awe-
some as she is, I think we’d all be truly unstoppable!
I would like to also thank my awesome mom, Dr. Isabella Colalillo
Kates, for her tireless editing help, and her constant support. My sister,
Samantha for being very supportive, my aunt Dr. Giuliana Colalillo, as
well as Catherine Legere, and our fur family members, past and pres-
ent: they are loved.
 Foreword

I first met the author of this volume when she took a graduate course
towards her Master’s degree from me. Throughout our work together,
we established that we shared a common interest in animal advocacy
and a common belief that using animals in the service of our own inter-
ests in a modern, industrialized society is seriously, ethically flawed
and problematic on many levels. This shared passion lead to many
interesting conversations, and eventually, when Micol was ready to
embark on the final project for her Master’s degree, she approached
me to supervise her. Certainly, this is not my usual area of academic
study—I am a Classicist by trade (of all things!) —but a large part of
my work does rely on an appreciation of critical theory and theoretical
issues, particularly in relation to race and gender in the study of the
past, both of which represent historically silenced perspectives. The
critical study of animal issues is emerging today, much like race and
gender, as a realm of such serious academic discourse. Still, however,
it remains relegated to the sidelines of academia, much like feminist
critical theory was in universities prior to the 1970s. Critical animal
studies have yet to attract a great deal of attention on an institutional
xii towards a vegan - based ethic

level, although the signs are that there is progress being made in this
direction. Still, few universities have faculty who work in this area
as a mainstay of their research, and given the pressing need for such
research, and the shortage of “experts” to supervise it, we both decided
that my lifelong interest in the issues involved and the ideals of ani-
mal advocacy made me as good a choice of supervisor as any. Perhaps
unorthodox and less than ideal in some ways, the arrangement seemed
to work well for both of us, and Micol went on to create a tour de force
ethical manifesto which utilized both her considerable writing talents
and her astonishing and deeply moving work as a visual artist. Rather
than simply researching and compiling data, Micol’s work generates
new knowledge and new ways of knowing, which are certainly going
to be vital to our own human well-being if we hope to adapt to the
changing realities of life on a planet Earth that simply cannot sustain
us in the fashion to which we have become accustomed. Since our work
together, Micol has continued to be a vocal proponent of the need to
change violent practices to which we have become numb and willfully
blind, and this book is a reflection of her ongoing dedication to and
passion for that purpose. I was thrilled to hear that this book was being
published, and I was very pleased and honoured to be asked to write
this foreword.
Micol’s work takes a look at the attitudes and practices of neo-co-
lonialism and applies them in new and perhaps unsettling ways.
Typically used as a theoretical approach to study human interactions
with other humans, Micol extends the net to talk about human interac-
tions with other species. She argues that the same attitudes and prac-
tices of “othering” that appear in the colonial mind-set and literature
are simply perpetuated in neo-colonial practice, and that this lens can
be applied to help consider not only inequitable human interactions,
but also human and non-human interactions.
The idea that the silent “other” might be worthy of ethical consid-
eration is not new, but the idea that this “other” need not be human in
order to warrant sympathy has still not entered the mainstream mind-
set. Progress is being made—in an era where an orangutan has been
granted human rights status and Canada has finally banned adding
new whales and dolphins to marine exhibits staged as “entertainment”,
 foreword xiii

one gets the sense that we are witnessing the beginning of a shift away
from the neo-colonial hierarchy that says non-humans only have value
when they serve human needs or desires. In support of this, Micol pres-
ents a heartfelt and highly logical challenge to that traditional structure
and forces us to reconsider what many of us still take to be “natural
facts” about human dominion. She frames the argument as a paradig-
matic shift from an “Ego”-based model to an “Eco”-based one.
This book will make some people uncomfortable, and this is a good
thing. Until we have an actual incentive to change practices of exploita-
tion, we tend not to do it. For many of us, this only comes about when
we finally connect with an issue on a gut level. This visceral reaction
can be painful to process, and denial is certainly the easier course, in
the short term. But denial is not sustainable in the long term, envi-
ronmentally, ethically or personally. If this book gets “under people’s
skins”, it means we are reacting to the discomfort that the suffering of
other sentient beings causes us. We might try to suppress it, but we are
by nature an empathetic species. We have taught ourselves to override
these more humane impulses, but we do so at a terrible cost. This is
suffering of which we do not like to be reminded. It is suffering that
most of us would likely turn away from, were it right before us. Even as
the North American market and retail food chains are ramping up sales
of plant-based meat substitutes, they are (for the most part) promoting
them on the basis of their environmental benefits and their perceived
health benefits to the consumer. Their obvious benefits to the sentient
beings used to produce meat is left out of the equation. Thus far, such
plant-based foods have been marketed to appeal to the consumer’s
self-interest and concern for our own species’ long-term survival on the
planet, but even in this, there is hope for a growing awareness of the
meat industry’s cost to animals. As people become more accustomed
to accepting alternative products and realize that they do not have to
“sacrifice” anything in forgoing meat, perhaps they will also, in time,
become more receptive to the idea that not exploiting animals is also
the right thing to do, and that the well-being and best interests of other
species matter just as much as those of our own. In this case, we are in
a mutually reinforcing loop: care for ourselves, care for our environ-
ment and care for other species all interconnect in a way that can be
xiv towards a vegan - based ethic

beneficial to all. In extending our network of concern, we realize our

own better natures and actualize our potential as ethical, conscientious
inhabitants of planet Earth. This book is a step towards that goal. It is
important and has never been timelier. I have no doubt that you will
find much to think about in the following pages, and I sincerely hope
that you will find them as compelling as I do.
Dr. Lisa Micheelsen
Athabasca University
Alberta, Canada
November 2019
 Introduction—Towards a
Vegan Ethic

Those who are against Fascism without being against capitalism, who
lament over the barbarism that comes out of barbarism, are like people
who wish to eat their veal without slaughtering the calf. They are willing
to eat the calf, but they dislike the sight of blood.
Bertolt Brecht, Writing the Truth: Five Difficulties.

This work will demonstrate the pivotal role that veganistic (my word)—
in contrast to humanistic, principles and vegan-based ethics play in
industries where animals have been and continue to be used for peo-
ple’s comfort. Offering a critique of a neo-colonial theoretical perspec-
tive will demonstrate the need for a greater awareness of animal rights
and vegan-based ethics. Within the patriarchal social model, colonial-
ism, and its contemporary counterpart, neo-colonialism create hierar-
chies of “us” and “them”: the exploiters and the exploited. It is useful
to draw salient parallels between the treatment of non-humans and the
ways in which colonialism has been used and continues to be used
in contemporary neo-colonialism to oppress othered people. Othered, a
term used by Ashcroft, et al. in Post-Colonial Studies: The Key Concepts,
refers to anyone who has been pushed to the margins by those who
occupy central positions of power (155). This work examines three areas
that are becoming more reflective of the need for vegan-based ethics
namely, farming and food production, scientific “experimentation”,
and animals used for “entertainment”. Three important examples are
used to highlight issues of colonial subjugation of people that parallel
2 towards a vegan - based ethic

the experiences of animal beings. These are the American prison indus-
trial complex (PIC), African American Pullman Porters, and the nazi1
concentration camps which allowed for “scientific experimentation”
to be conducted on both humans who were not considered as having
any worth, as well as on non-human animals. Vegan ethics are guid-
ing principles of respect that seek to redress the imbalances of power
in the relationships humans have with animals. In our daily lives and
practices, choosing plant-based food, adopting animal companions—
instead of buying, and living as respectfully with the Earth as possible,
are viable ways of creating a real shift in the emerging vegan paradigm.

Note
1. I have chosen to write the word “nazi” using lower case letters in order to not give
any form of respect to this hate-filled, evil mongering group.
1

Understanding Colonialism,
Neo-colonialism and
Post-colonialism and
Their Relationship to the
Eco and Ego Models

We found new uses for animal parts in plastics, detergents, tires, cosmetics,
dyes, contraceptives, crayons, and more. This went hand-in hand with our
portrayals of them as “dumb animals,” making it easier to overlook their
abuse and ignore their manifold social and emotional lives. Only animal
behaviors with an economic impact merited attention. For example, factories
had to deal with the tendency of animals to injure others or themselves when
forced to stand in cramped feedlots in ankle-deep excrement, or when packed
in tiny cages. (Arora 28)

Before one can contemplate what veganism is and where vegan-based

ethics falls in the spectrum of consciousness and the animal rights
movement, it is imperative to understand the distinctions between
neo-colonialism in contrast to post-colonialism. This distinction is
relevant in order to understand the heart of colonial hierarchies and
their values, and how these systems represent the antithesis of veg-
anism. Veganism is a way of being in the world that seeks to do no
harm to others—humans, animals and the Earth. Neo-colonialism is
the antithesis of veganism. Neo-colonialism asserts a type of domina-
tion within a framework of top-down rule, and does not, in any way,
4 towards a vegan - based ethic

regard veganism as having any worth. Colonial dominion is predicated

on the belief that only a few, worthy people can rule over the many
below them. Viewing the world through the lens of a post-colonial per-
spective allows for a re-interpretation, or even a re-positioning of the
traditional power structure.
Neo-colonialism is a continuation of colonial rule. Neo-colonialism
falls within the parameters of the patriarchal model, which, Eisler has
named a dominator social model. In a neo-colonial society, the rulers
are no longer the original occupiers, such as the Europeans, but are
instead the local people, the formerly occupied, who have become part
of the colonial ruling structure. As Yew succinctly posits in his essay,
“Political Discourse- Theories of Colonialism and Postcolonialism,”
neo-colonialism is a continuation of imperial rule, which has “… con-
tinued control of former colonies through ruling native elites compli-
ant with neo-colonial powers …” (1). Nkrumah speaks about the firm
grip that neo-colonialism still maintains on countries that were for-
merly under the colonial yoke. Nkrumah, a former prime minister of
Ghana is remembered for being “… an international symbol of freedom
as the leader of the first Black African country to shake off the chains
of colonial rule” (Kwame Nkrumah’s Vision). Nkrumah warns against
the iniquities of neo-colonialism in his text, Neo-Colonialism: The Last
Stage of Imperialism. Nkrumah, in the subsequent excerpt, views neo-co-
lonialism as more overtly violent than its predecessor, colonialism:

Neo-colonialism is … the worst form of imperialism. For those who practise

it, it means power without responsibility and for those who suffer from it, it
means exploitation without redress. In the days of old-fashioned colonialism,
the imperial power had at least to explain and justify at home the actions it
was taking abroad. In the colony, those who served the ruling imperial power
could at least look to its protection against any violent move by their oppo-
nents. With neo-colonialism neither is the case. (xi)

In contrast to neo-colonialism, post-colonialism is a political reclaim-

ing of power, culture and voice by those who were invaded. In their
text, Post-Colonial Drama: Theory, Practice, Politics, Gilbert and Tompkins
give a concise definition of the binary nature of post-colonialism,
 colonialism , neo - colonialism and post - colonialism 5

“Post-colonialism’s agenda … to dismantle the hegemonic bound-

aries that create unequal relations of power based on binary opposi-
tions such as ‘us’ and ‘them’, ‘first world and third world’, ‘white and
black’, and ‘coloniser and colonised’ ” (3).
In neo-colonial systems, cultures and countries were colonized by
invaders in ways that robbed the people of their heritage and ways of
knowing and being. Once the colonizers left, members of the indige-
nous communities became the rulers and created a divide and conquer
system from within. In order to free themselves from colonial ways,
people living in post-colonial societies reclaim their voices through
creative expressions such as forms of art and writing, including plays,
prose and poetry. These art forms allow for people, whose cultures
have been overtaken, to “write back” (Ashcroft et al.) from the margins
to the centre. As Ashcroft et al. assert in their valuable text on post-co-
lonial voices, The Empire Writes Back: Theory and Practice in Post-Colonial
Literatures, the act of “writing back” entails a paradigmatic shift—one
that gives voice and power to devalued people who had once been
relegated to the bottom of the colonial hierarchy. Countries that were
bound by the yoke of colonial rule are reclaiming their traditions, lan-
guages and histories through their distinctive forms of writing. The
authors explain what makes post-colonial writing unique:

What each of these literatures has in common beyond their special and dis-
tinctive regional characteristics is that they emerged in their present form out
of the experience of colonization and asserted themselves by foregrounding
the tension with the imperial power, and by emphasizing their differences
from the assumptions of the imperial centre. It is this, which makes them dis-
tinctively post-colonial. (Ashcroft et al. 2)

While post-coloniality allows for a “writing back” through voice

and language by people who were colonized, animals have no way to
speak for themselves in order to claim a space. Embracing vegan-based
ethics allows for animals to be heard and respected so that their lives
have meaning, beyond being someone’s meal, test experiment or a
mode of entertainment.
2

A Brief Definition of the

Ego and Eco Models

There are two primary social models of understanding and relating to

the world. The first is called the Ego Model, which is an integral part
of the existing patriarchal model. The other is called the Eco Model,
which represents the paradigm shift towards a new social order. The
Ego Model represents the outdated, harm-based ideologies of patriar-
chy, which has existed for more than four thousand years (Lerner). The
Ego Model is represented by the traditional patriarchal pyramid and
is depicted with a man at the top dominating all other forms of life,
including woman [Figure 2.1]. The Ego Model, in which humans are
valued above all other beings, justifies dominating as well as killing
other beings for food. Meat-eating, colonialism, and its contemporary,
neo-colonialism, go hand-in-hand in perpetuating the Ego Model. The
Ego Model promotes the subjugation of another—a powerless being,
in order to ensure that a hierarchy of dominance is the rule. Within its
scope, blind acceptance of situations that are callous, cruel and barbaric
is the norm. Were meat-eaters to question how a cow feels moments
before she is slaughtered, the mindless consumption of other animals
might be reduced.
8 towards a vegan - based ethic

Figure 2.1: Eco and Ego Models.

Source: “EGO vs ECO.” Sustainability, https://recyclingsutainabiliy4a.weebly.com/
ego-vs-eco.html.

In contrast, the emergent Eco Model, derived from the word “ecol-
ogy”, is represented by a circle, or a heterarchy [Figure 2.1]. The term
“heterarchy” has been in existence for over 60 years and denotes a
relationship between and among all beings where no one being has
dominance. Initially, heterarchy was used to discuss the concept of
networks within the field of systems theory relating to cybernetics
(Von Goldhammer et al. 3). Today, heterarchy is used to talk about
how “… organizations embody a shift away from the top-down hier-
archical model into a shared-power, equalized organizational model”
(Schumacher 43). The circle, or heterarchy that the Eco Model embraces,
is one where women, fish, men, trees and all other forms of life are part
of the interconnectivity of life. In the Eco Model, humans no longer hold
a position of dominance over other beings. In other words, humanity
does not act as a supreme force, but is simply another form of being
within the web of life. Moreover, in the Eco Model, the mass killing of
other beings for food which occurs on factory farms, and in the use of
animals for entertainment, clothing, and scientific experiments can no
longer be justified.
3

Shamanic Clowns, Fools and

Children
Shifting the Paradigm

Hans Christian Andersen’s parable, The Emperor’s New Clothes illus-

trates the blind and mindless acceptance of the absurd to which all, but
a young child is willing to close their eyes. In the story, the Emperor
has allowed two travelling weavers to trick him into believing they are
making him beautiful, new clothes for him, when in fact, they are mak-
ing nothing. The travelling weavers are simply taking the Emperor’s
money and spinning lies, not cloth. When the Emperor dons the new
“clothes” in public, all the sycophantic adults praise his beautiful attire.
The only person in the audience with open eyes, not taken in by the
deceit, is a small child whose courage to speak up encourages the
adults to do the same. The young child can plainly see that the Emperor
is wearing nothing at all, and is not afraid to say just that:

“But he has nothing on at all,” said a little child. “Good heavens! Hear what
the little innocent says!” said the father; and then each whispered to each
other what the child said. “He has no clothes on—a little child says he has
nothing on at all!” “He has nothing on at all,” cried all the people at last.
(254–255)
10 towards a vegan - based ethic

Often, young children can be likened to the role of the trickster, fool
or clown found in many cultural narratives throughout the world. The
trickster, fool or clown is able to mirror back unacceptable behaviours
in society in a way that makes people uncomfortable, while causing
them to reflect on their actions. McGee, in his article, “The Path of the
Sacred Clown: Where Tricksters and Shamans Converge”, discusses
the role of the shaman or sacred clown:

The main function of a sacred clown is to deflate the ego of power by remind-
ing those in power of their own fallibility, while also reminding those who
are not in power that power has the potential to corrupt if not balanced with
other forces, namely with humor. But sacred clowns don’t out-rightly deride
things. They’re not comedians, per se, though they can be. They are more like
tricksters, poking holes in things that people take too seriously. (1–2)

Like the trickster, fool and clown, a young child is often able to
ask questions that adults have been conditioned not to consider. Young
children are more likely to see wrongs that are occurring and speak out
against them. Most adults have been conditioned to close their eyes
and hearts to what should be deemed unacceptable to all, not just to
some. By and large, children are taught that violence is wrong, and
fighting is not the way; yet, in meat-eating households, the bodies of
animals are fed to children without question.
It is because many conscious people have chosen never to close
their eyes and hearts to the suffering of animals that the vegan move-
ment was born. Veganism is a growing, worldwide movement com-
mitted to creating respect for both animals, also called non-human
animals or other animals, and the humans who support them. As a
movement, veganism seeks to dismantle the old guard philosophy of
the Ego Model, which places, and still perceives humans, specifically
men, at the top of the hierarchy.
The Vegan Society, a British organization uses the term “other ani-
mals” to refer to animals. Its goal is devoted to teaching people the
benefits of becoming vegan. The organization defines veganism thusly:

Veganism represents a philosophy and way of living which seeks to exclude—

as far as is possible and practicable—all forms of exploitation of, and cruelty
 shamanic clowns , fools , and children 11

to, other animals for food, clothing or any other purpose; and promotes the
development and use of animal-free alternatives for the benefit of humans,
other animals and the environment. (Compassion for Animals 1)
4

Buddhist Lovingkindness as a
Path to Veganism

Much like veganism, whose goal is to do no harm to other beings, the

Buddhist concept of metta, derived from the ancient language, Pali,
translates into English as Lovingkindness. The aim of Lovingkindness,
like veganism, is to do no harm. The Pali commentaries also known as
the Tripitaka are “… the collection of the teachings of the Buddha over
45 years in the Pali language, and it consists of Sutta—conventional
teaching, Vinaya—disciplinary code, and Abhidhamma—moral psy-
chology” (Thera 1). In the Tripitaka, all beings, not just human beings,
are recognized as having worth. Lovingkindness has eight precepts. As
the Pali commentaries show, love and kindness are key:
One loves all beings:

(a) [B]‌y the non-harassment of all beings and thus avoids

harassment;
(b) [B]‌y being inoffensive (to all beings) and thus avoids
offensiveness;
(c) [B]‌y not torturing (all beings) and thus avoids torturing;
14 towards a vegan - based ethic

(d) [B]‌y the non-destruction (of all life) and thus avoids
destructiveness;
(e) [B]‌y being non-vexing (to all beings) and thus avoids vexing;
(f) [B]‌y projecting the thought, “May all beings be friendly and not
hostile”;
(g) [By projecting the thought, “May all beings be happy and not
unhappy”;
(h) [B]‌y projecting the thought, “May all beings enjoy well-being
and not be distressed.” … In these eight ways one loves all
beings; therefore, it is called universal love. (Buddharakkhita 7)

One can recognize that the principles in which veganism and

vegan ethics are rooted are the embodied and loving extensions of the
Buddhist concept of Lovingkindness. Through the practice of vegan-
ism, the eight precepts of Lovingkindness can continue to manifest in
the world, whether one is Buddhist and familiar with metta, or not.
Another random document with
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 In the pause that followed, Emmons turned to the lawyer.
“Now, you are a clever man, Mr. Overton,” he said easily. “Perhaps
you can explain to me, why it is that a fellow who is known to be a
thief and a liar should be in such a hurry to write himself down a
murderer as well?”
The tone and manner of the interruption, coming at a moment of
high emotion, were too much for Vickers’s temper. He turned on
Emmons white with rage.
“I’ve stood about as much as I mean to stand from you,” he said.
“Overton and Nellie are welcome to believe me or not as they like,
but you will either believe me or leave this house.”
His tone was so menacing that Overton stood up, expecting
trouble, but it was Nellie who spoke.
“James will do nothing of the kind,” she said. “If you are not Bob
Lee you have no right to say who shall stay in this house and who
shall not. The house is mine, and I won’t have any one in it who can’t
be civil to James.”
“Then you certainly can’t have me,” said Vickers.
“It seems not,” answered Nellie.
They exchanged such a steel-like glance as only those who love
each other can inflict, and then Vickers flung out of the house.
When, a few minutes later, Overton caught up with him, his anger
had not cooled.
“Hush, hush, my dear fellow,” said the lawyer. “Hilltop is not
accustomed to such language. Let a spirited lady have her heroics if
she wants.”
 Chapter XI
Left alone with her fiancé, perhaps Nellie expected a word of
praise for her gallant public demonstration in his favor. If so, she was
disappointed.
“Upon my word!” he exclaimed, as the door shut after Vickers. “I
never in all my life heard such an audacious impostor. Imagine his
daring to pass himself off as Mr. Lee’s son throughout an entire
month!”
“He told me within twenty-four hours of his arrival that he was not
Bob Lee, and I think he told you, too, James; only you would not
believe him.”
Emmons took no notice of this reply, but continued his own train of
thought. “When I think that for four weeks you have been practically
alone in the house with an escaped murderer—for I don’t believe a
word of all this story about false testimony—my blood runs cold. And
it is only by the merest chance that we have succeeded in rescuing
all your uncle’s property from his hands.”
“I think you are wrong, James. Mr. Vickers never intended to
accept my uncle’s property.”
“My dear Nellie! Women are so extraordinarily innocent in financial
matters. That was the object of his whole plot.”
“I don’t think it was a plot. It seems to me, indeed, that we both
owe an apology to Mr. Vickers.”
“An apology!” said Emmons, and his color deepened. “I think you
must be mad, Nellie. I think I owe an apology to the community for
having left him at large so long. I ought to have telegraphed to the
sheriff of Vickers’s Crossing at once, and I mean to do so without
delay.”
 Nellie rose to her feet. “If you do that, James—” she began, and
then, perhaps remembering that she had been accused of being
over-fond of threats in the past, she changed her tone. “You will not
do that, I am sure, James, when you stop to consider that you heard
Mr. Vickers’s story only because I insisted on having you present. It
would be a breach of confidence to me as well as to him.”
Emmons laughed. “The law, my dear girl,” he said, “does not take
cognizance of these fine points. It is my duty when I have my hand
on an escaped murderer to close it, and I intend to do so. He
probably means to leave Hilltop to-night, and I shall not be able to
get a warrant from Vickers’s Crossing until to-morrow, but I can
arrange with the local authorities to arrest him on some trumped-up
charge that will hold him, until we get the papers.”
He moved toward the door; to his surprise Nellie was there before
him.
“One moment,” she said. “I don’t think you understand how I feel
about this matter. I know Mr. Vickers better than you do. Whatever
he may have done in the past, I feel myself under obligations to him.
He has done more than you can even imagine, James, to make my
uncle’s last days happy. He has been more considerate of me,” she
hesitated, and then went on,—“more considerate of me, in some
ways, than any one I have ever met, though I have been uniformly
insolent and high-handed with him. I admire Mr. Vickers in many
respects.”
“It is not ten minutes, however, since you turned him out of your
house.”
Nellie was silent, and then she made a decisive gesture. “I will not
have you telegraph for that warrant, James. I let you stay under the
impression that you were an honorable man, and I will not have Mr.
Vickers betrayed through my mistake.”
“Honor! betrayed!” cried Emmons. “Aren’t we using pretty big
words about the arrest of a common criminal? I am very sorry if you
disapprove, Nellie, but I have never yet allowed man or woman to
interfere with what I consider my duty, and I don’t mean to now. Let
me pass, please.”
She did not at once move. “Oh, I’ll let you pass, James,” she
answered deliberately, “only I want you to understand what it means.
I won’t marry you, if you do this. I don’t know that I could bring myself
to marry you anyhow, now.”
She had the art of irritating her opponent, and Emmons exclaimed,
“I dare say you prefer this jailbird to me.”
She did not reply in words, but she moved away from the door,
and Emmons went out of it. The instant he had gone she rang the
bell, and when Plimpton appeared she said: “Tell the coachman that
I want a trap and the fastest horse of the pair just as quickly as he
can get it. Tell him to hurry, Plimpton.”
Plimpton bowed, though he did not approve of servants being
hurried. He liked orders to be given in time. Nevertheless, he gave
her message, and within half an hour she was in Mr. Overton’s
drawing-room. The great man greeted her warmly.
“Do you know, my dear Nellie,” he said, almost as he entered, “I
was just thinking that I ought to have made an appointment to see
you again. Of course you are in a hurry to get a complete schedule
of your new possessions, and to know what you may count on in the
future. Shall we say to-morrow—that is Saturday, isn’t it?—about
three?”
“Oh, there is not the least hurry about that,” returned Nellie, and
her manner was unusually agitated, “any time you like. I did not
come about that. I came to ask you if you knew where Bob is—Mr.
Vickers, I mean?”
“Yes,” said Overton, “I do!”
“Something dreadful has happened,” Nellie went on with less and
less composure. “I have only just found it out. As soon as our
interview was over, James Emmons told me he meant to telegraph
to Vickers’s Crossing, or whatever the name of the place is, for a
warrant. He expects to be able to arrest Mr. Vickers at once.”
 “He does, does he—the hound!” cried Overton, for the first time
losing his temper. He rang a bell, and when a servant answered it he
ordered a trap to be ready at once. Returning to Nellie, he found that
she had buried her face in her handkerchief, and he repented his
violence.
“There, there, forgive me, Miss Nellie,” he said. “I did not mean to
call him a hound. I forgot that you were going to marry him.”
“Oh, don’t apologize to me,” replied Nellie, with some animation; “I
wish I had said it myself. I am not going to marry him.”
The news startled Overton. “Why, is that wise, my dear child?” he
said. “Perhaps neither of us does him justice. He is a good, steady,
reliable man, and if I were you, I would not go back on him in a
hurry.”
“He is not any one of those things,” said Nellie, drying her eyes,
and looking as dignified as the process allowed. “He is base. He took
advantage of what he heard in confidence—of what he only heard at
all because I made a point of his being there. Is that reliable, or
steady? I call it dishonorable and I would rather die than marry such
a creature, and so I told him.”
“You know your own business best,” answered Overton, “but the
world is a sad place for lonely women.”
“It would be a very sad place for both James and me, if I married
him feeling as I do,” said Nellie, and judging by her expression
Overton was inclined to agree with her. “It was all very well while I
could respect James, but now——”
“Still, ordinary prudence—” the lawyer began, but she interrupted.
“Don’t talk to me about ordinary prudence. That is what led me into
the awful mistake of being engaged to him at all. I thought it would
be wise. I used to get thinking about the future, and whether I should
have anything to live on——”
“And you don’t think of these things now?”
“I don’t care sixpence about the future,” returned Nellie, “and I’m
sure I don’t know why I’ve been crying, except that I am tired, and I
think I’ll go home. You’ll warn Mr. Vickers, won’t you?”
“I will,” said Overton.
Nellie still hesitated. “He is here, I suppose.”
“Yes. He was thinking of staying to dine with me, and taking a late
train to town. He has a steamer to catch to-morrow; but after what
you say”—Overton looked at his watch—“I rather think that he had
better go at once. There’s a train within half an hour.”
“Oh, he had much better go at once, before James has time to
make trouble,” she answered; and then added gravely, “Mr. Overton,
do you believe that the murder happened just as Mr. Vickers said?”
“Do you?”
“Yes.”
“So do I,” Overton answered, “but then I have some reason, for I
remember something of the case, which was a very celebrated one
up the State. And now, Nellie, I’ll tell you a secret which I wouldn’t
trust to any one else. I have an impression—a vague one, but still I
trust it—that that case was set straight, somehow or other. If it
should be——”
“Telegraph and find out.”
“I wrote some days ago—the night before your uncle was taken ill;
but I have had no answer. But mind, don’t tell him. It would be too
cruel, if I should turn out to be wrong.”
“I?” said Nellie. “I don’t ever expect to see the man again.”
“I suppose not,” he returned, “and yet I wish it were not too much
to ask you to take him to the station in your trap. He won’t have more
than time, and mine has not come to the door yet.”
Nellie looked as if she were going to refuse, but when she spoke
she spoke quite definitely: “I’ll take him,” she said.
“Thank you,” said Overton, and left the room.
In his library he found Vickers standing on the hearthrug, though
there was no fire in the chimney-place. His head was bent and he
was vaguely chinking some coins in his pocket.
“Well, Vickers,” said his host coolly, “I have a disagreeable piece of
news for you. Emmons, it seems, has telegraphed for a warrant, and
does not intend to let you go until he gets it, but possibly he won’t be
prepared for your slipping away at once. There’s a train at five-ten.
Do you care to try it?”
Vickers looked up, as if the whole matter were of very small
interest to him. “There does not seem to be anything else to do, does
there?” he said.
“Of course, my offer of a position is still open to you.”
“I can’t stay in this country with Emmons on my heels. They’d lock
me up in a minute.”
“You have never heard anything further about your case, have
you?”
“Not a word. There wasn’t much to hear, I expect. I suppose I had
better be going.”
“Your bags are at the Lees’ still, aren’t they?”
“And can stay there, for all I care. I’ll not put foot in that house
again.”
“I hope you don’t feel too resentfully towards Miss Lee,” Overton
began, “for in the first place it was she who brought me word of this
move of Emmons, and in the second——”
“I don’t feel resentful at all,” interrupted Vickers. “But I don’t feel as
if I wanted to go out of my way to see her again.”
“And in the second,” Overton went on, “the only way you can
possibly catch your train now is to let her drive you down. She has a
trap outside, and she seemed to be——”
He paused, for the door had slammed behind Vickers, and when
he followed, the two were already in the trap. Overton smiled.
“That’s right,” he said, “make haste; but you might at least say
good-by to a man you may never see again. Good-by, my dear
fellow; good luck.”
Vickers, a little ashamed, shook hands with the older man in
silence, and Overton went on: “Whatever happens, Vickers, do not
resist arrest. I have ordered a trap and I’ll follow you as soon as it
comes. Not that I anticipate any trouble.”
They drove away, and Overton as he entered the house murmured
to himself, “Not that they listened to a word I said.”
Yet if they had not listened, it did not seem to be from any desire
to talk themselves. They drove out of the gates in silence, and had
gone some distance before Nellie asked,
“Where shall you go to-night, Mr. Vickers?”
“Thank you for your interest,” returned Vickers bitterly, “but it
seems that my plans have been quite sufficiently spread about
Hilltop. Perhaps it would be as well for me not to answer your
question. I am going away.”
Not unnaturally this speech angered Nellie. “You do not seem to
understand,” she said, “that I came to warn you that you must go.”
“I was going anyhow,” he retorted, “but of course I am very much
obliged to you for any trouble you may have taken.”
“I thought it my duty,” she began, but he interrupted her with a
laugh.
“Your duty, of course. You never do anything from any other
motive. That is exactly why I do not tell you my plans. You might feel
it your duty to repeat them to Emmons. I think I remember your
saying that you always tell him everything.”
“You are making it,” said Nellie, in a voice as cool as his own,
“rather difficult for me to say what I think is due to you—and that is
that I owe you an apology for having insisted yesterday——”
“You owe me so many apologies,” returned Vickers, “that you will
hardly have time to make them between here and the station, so
perhaps it is hardly worth while to begin.”
 “You have a right to take this tone with me,” said Nellie, acutely
aware how often she had taken it with him. “But you shall not keep
me from saying, Mr. Vickers, that I am very conscious of how ill I
have treated you, and that your patience has given me a respect for
you—” She stopped, for Vickers laughed contemptuously; but as he
said nothing in answer, she presently went on again: “I do not know
what it is that strikes you as ludicrous in what I am saying. I was
going to add that I should like to hear, now and then, how you are
getting on, if it is not too much to ask.”
He turned on her. “You mean you want me to write to you?”
She nodded.
“I am afraid your future husband would not approve of the
correspondence, and as you tell him everything—no, I had far better
risk it now, and tell you my plans at once. I am going to South
America, where I am going to be a real live general over a small but
excellent little army. I know, for I made some of it myself.”
“And will you be safe there?”
“Yes, if you mean from Emmons and the process of the law. On
the other hand, some people do not consider soldiering the very
safest of professions—especially in those countries, where they
sometimes really fight, and, contrary to the popular notion, when
they do fight, it is very much the real thing. Fancy your feelings,
Nellie, when some day you read in the papers: ‘The one irreparable
loss to the Liberal party was the death of General Don Luis Vickers,
who died at the head of his column....’ Ah, I should die happy, if only
I could die with sufficient glory to induce Emmons to refer to me in
public as ‘an odd sort of fellow, a cousin of my wife’s.’ I can hear him.
My spirit would return to gloat.”
“He will never say that,” said Nellie, with a meaning which Vickers,
unhappily, lost.
“Ah, you can’t tell, Nellie. ‘General Luis Vickers’ sounds so much
better than ‘Vickers, the man the police want.’ And Emmons’s
standards, I notice, depend almost entirely on what people say.
Nellie,” he went on suddenly, “I have something to say to you. You
and I are never going to see each other again, and Heaven knows I
don’t want to write to you or hear from you again. This is all there will
ever be, and I am going to offer you a piece of advice as if I were
going to die to-morrow. Don’t marry Emmons! He is not the right sort.
Perhaps you think I have no right to criticise a man who has always
kept a good deal straighter than I, but it is just because I have
knocked about that I know. He won’t do. You are independent now.
Your farm will bring you in something. Keep the fellow I put in there,
and sell a few of the upland lots. You won’t be rich, but you’ll be
comfortable. Don’t marry Emmons.”
“Why do you say this to me?”
“Because I know it’s the right thing to say. I can say anything to
you. As far as a woman like you is concerned, I realize a man like
myself—without a cent, without even a decent name—doesn’t exist
at all; not even Emmons himself could suppose that in advising you
not to marry him, I have any hope for myself.”
“And yet that is just what he does think.” She forced herself to look
at him, and her look had the anxious temerity of a child who has just
defied its elders.
“Nellie, what do you mean?”
“I am not going to marry Mr. Emmons.”
“You are not! You are not!! Oh, my darling! What a place the world
is! Have I really lost you?”
Nellie smiled at him, without turning her head. “I thought you had
no hope.”
He had no sense of decency, for he kissed her twice on the public
highway. “I haven’t,” he answered. “I can’t stay, and you can’t go with
me. Imagine you in the tropics.”
“I certainly can’t go if I’m not asked.”
“Think what you are saying to me, woman,” he answered. “In
another moment I shall ask you if you love me, and then——”
 She turned to him, and put her hand in his. “Suppose you do ask
me,” she said.
Vickers held it, and bent his head over it, and laid it against his
mouth, but he shook his head. “No,” he said, “I won’t. I have just one
or two remnants of decency left, and I won’t do that.”
He stopped: for Nellie had turned the horse down an unexpected
road. “Where are you going?” he said.
“Back to the house. You can’t sail without your things.”
“My dear girl, I’ve spent half my life traveling without my things.”
“Well, you aren’t going to do it any more,” she answered, and her
tone had so domestic a flavor that he kissed her again.
Plimpton met them in the hall, and Nellie lost no time.
“Pack Mr. Vickers’s things at once, please,” she said, and would
have passed on, but she was arrested by Plimpton’s voice.
“Whose, Madam?” he asked; like many men of parts, he believed
that to be puzzled and to be insulted are much the same thing.
“Mine, Plimpton, mine,” said Vickers. “And just for once leave out
as much of the tissue paper and cotton wool as possible. I’ve a train
to catch.”
“And tell my maid to pack something for me—as much as she can
get into a valise; and tea at once, Plimpton.”
Plimpton did not say that he totally disapproved of the whole plan,
but his tone was very cold, as he said that tea was already served in
the drawing-room.
“Goodness only knows when we shall see food again,” Nellie
remarked as she sat down behind the tea-kettle.
“I can hardly catch my train, Nellie.”
“No matter. We can drive over to the other line—nine or ten miles.”
“It will be rather a long lonely journey back, won’t it?”
 “For the horse, you mean?” said Nellie. “Well, to tell the truth I
don’t exactly know how the horse is going to get back and I don’t
much care.”
“Nellie,” said Vickers, and he laid his hand on her shoulder with a
gesture that was almost paternal. “I can’t let you do this. You have no
idea what a life it would be,—what it would mean to be the wife of a
man who——”
“I shall know very soon,” returned she irrepressibly. “But I have
some idea what a life it would be to be left behind, and so I am afraid
you must put this newly-found prudence of yours in your pocket, and
make up your mind——”
But she did not finish a sentence whose end was fairly obvious, for
the door was thrown open in Plimpton’s best manner, and Emmons
entered. He stopped on seeing Vickers, and stared at him with round
eyes.
“You!” he cried. “This is the last place I should have thought of
looking for you.”
“But does not a meeting like this make amends—” Vickers began
lightly, but Nellie struck a better note with her cool: “I should think
this would have been the most natural place to look. Tea, James?”
“No, thank you,” replied Emmons sternly. “I’ve no time for tea just
now. I parted from the sheriff not ten minutes ago, and I must go and
find him at once.”
“Sorry you won’t stay and have a chat,” said Vickers. “But
doubtless you know best.”
“You’ll find out what I know within half an hour,” said Emmons, and
left the room, slamming the door behind him.
“James is developing quite a taste for repartee,” observed Vickers.
Nellie rose, put out the light under the kettle, and began to draw on
her gloves. “We must start now,” she said.
“Now, or never,” said Vickers.
 They were half-way down the drive before Nellie asked in the most
matter-of-fact tone, “Are the bags in?”
He nodded.
“Mine, too?”
“Yours, too, Nellie. Weak-kneed that I am, when I felt it in my hand,
I said a brave man would leave this one behind, but—I put it in.”
Catching his eye, she smiled. “That was very kind of you,” she
said, “for I, you know, have not spent half my life traveling without my
things.”
 A NEW NOVEL OF UNUSUAL MERIT
H. H. BASHFORD’S
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 AS THE HAGUE ORDAINS
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 ANTHONY HOPE’S RUPERT OF HENTZAU
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C. N. AND A. M. WILLIAMSON’S THE LIGHTNING

CONDUCTOR
New illustrated edition. Twenty-first printing. $1.50.
A humorous love story of a beautiful American and a gallant
Englishman who stoops to conquer. Two almost human automobiles
play prominent parts. There are picturesque scenes in Provence,
Spain and Italy.
“Altogether the best automobile story of which we have
knowledge, and might serve almost as a guide-book for
highway travel from Paris to Sicily.”—Atlantic Monthly.

C. N. AND A. M. WILLIAMSON’S THE PRINCESS

PASSES
Illustrated by Edward Penfield. Eighth printing. $1.50.
“The authors have duplicated their success with ‘The
Lightning Conductor.’ ... Unusually absorbing.”—Boston
Transcript.

D. D. WELLS’ HER LADYSHIP’S ELEPHANT

This humorous Anglo-American tale made an instantaneous hit.
Eighteenth printing. $1.25.
 “He is probably funny because he cannot help it.... Must
consent to be regarded as a benefactor of his kind without
responsibility.”—The Nation.

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