well as the writer knows himself, he would perhaps have little difficulty in recognizing him as one of the number whom he describes. It may be observed by some that three or four illustrations have been used which have already appeared in print, the authorship of which could not be ascertained. It is hoped that this book will find its way chiefly into the hands of young talkers. The old are so fixed and established in their way of talk, that, however their faults may be shown, they will not be likely to reform. It is seldom that a tongue which has been accustomed to talk for many years in a certain way can be changed to talk in an opposite one. There may be modifications of the evil, but few real cures. But in the case of young folk it is different. They, being somewhat pliable in that member of the body, may, by seeing the fault portrayed in others, so dislike it as not to fall into it, and covet earnestly the more "excellent way" of speech. "But might you not have effected your purpose better by presenting examples of talkers without fault? Would not old and young more readily have been corrected and improved?" This might have been done, but for two simple obstacles in the way. First, the impossibility of finding the talkers without fault; and then, the almost certain fact that no one would have imitated them, had they been found. The defects of talkers are noticed with greater quickness of perception than their excellencies, and more is often learned from the former than from the latter. Cato says that "wise men learn more from fools than fools from wise men." Montaigne tells us that "Pausanias, an ancient player on the lyre, used to make his scholars go to hear one that lived near him, and played ill, that they might learn to hate discords. He says again of himself, "A clownish way of speaking does more to refine mine than the most elegant. Every day the foolish countenance of another is advertising and advising me. Profiting little by good examples, I make use of them that are ill, which are everywhere to be found. I endeavour to render myself as agree able as I see others fickle; as affable as I see others rough; and as good as I see others evil.” Should such use be made of the faults of talkers as Montaigne would doubtless have made, much good may be expected to arise from their study. When it is remembered that Scripture affirms Should the man who offends not in word is a "perfect man," the author feels that he has aimed at a laudable object in writing this book. there only one perfect man arise in society through his effort, he flatters himself that a work I will have been done which thousands of books have failed to accomplish. But, on the other hand, should every reader lay aside his book not a "perfect man," he will only fulfil the words of the same Scripture, which say, "The tongue can no man tame.” "Then if the tongue cannot be tamed, why attempt the task?" The answer to this is: a little evil is better than a big one; and a tongue partially tamed is better than a tongue altogether wild. Therefore, while the author has no expectation of taming any man's tongue altogether, he has the hope of taming a great many a little, and, in the aggregate, of doing something towards elevating the talking civilization of the nineteenth century. "Will you have a little tongue?" asked a lady of a gentleman one day at the dinnertable. "I will, ma'am, if it is cured," was the answer. Alas! tongue will be at immense discount in the world if it is not received until it is "cured." One must be content to take it as near cured" as it can be obtained. Not only must there be mutual efforts to cure one another's, but each must try to cure his own. And now, reader, the author asks you to peruse his book, and to make the best use you can of it; and he suggests, when you have done this, be careful that you do not so talk about it as to illustrate some one or more of the characters within it. November, 1877. J. B. |