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The Loeb-Leopold case - The Clarence Darrow Collection

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<strong>The</strong> <strong>Loeb</strong>-<strong>Leopold</strong> Case<br />

to have acted treacherously in intent, our friendship must<br />

cease. You circumvent that by saying you never could<br />

have held this opinion because you believe me to have<br />

acted hastily, etc. I did my best in stating that I was<br />

wholly responsible for all I said and did, since I had<br />

planned it all, and if there were malice at all it would<br />

be malice aforethought. You refuse to believe me.<br />

Now, that is not my fault. I have done my best to tell<br />

you the true facts, (since they were in my disadvantage)<br />

and hence have discharged my obligation. I still insist<br />

that I have planned all I did. You can believe this or<br />

not as you like or come to your own decision, on whether<br />

you still think I acted treacherously. If you say you<br />

do not, then I shall infer either that you never thought<br />

so (although you accuse me of it) or that you have<br />

changed your mind (and imply these as an apology for<br />

ever thinking so) and continue to be your friend. All<br />

I want from you then is a statement that you do not<br />

now think me to have acted treacherously in intent,<br />

which I will construe as above. <strong>The</strong>n it is up to you<br />

whether you will forego my statement of wrong action or<br />

will on your part break up our friendship. Please wire<br />

me at my expense to the Biltmore Hotel, New York,<br />

immediately on receipt, stating, one, whether you wish to<br />

break our friendship or to forego my statement, or, two,<br />

whether or not you still think me to have acted treacher-<br />

ously. If you want further discussion on either point<br />

merely wire me that you must see me to discuss it before<br />

you decide. Now, that is all that is in point to our controversy<br />

but I am going to add a little more in an<br />

effort to explain my system of a Nietzschian philosophy<br />

with regard to you. It may not have occurred to you<br />

why a mere mistake in judgment on your part should be<br />

treated as a crime, when on the part of another it should<br />

not be so considered. Here are the reasons. In formu-<br />

225

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