The power to talk, like every other natural power of man, is designed
for profit and pleasure; but in the absence of wisdom in its government,
it fails to fulfil either.
The revelations of human life in the past show that the improper
employment of this power has brought upon individuals, families,
churches, and empires some of their most grievous evils. The revelations
of human life in the present show that this power is still unwisely
used, and the cause of similar lamentations and woes. Every man in his
own circle, to go no farther, may learn the sad effects following the
abuse of the faculty of speech. That member of the body, when "set on
fire of hell" (and how often is this!) what conflagrations it brings
about wherever its sparks and flames are spread! As a lucifer match in
the hands of a madman, when struck, may be the occasion of blowing up
castles or burning down cities, so the tongue may "set on fire the
course of nature."
Not only are talkers the cause of evils on such a large scale, but of
evils which, while not so distinguished, are still evils--annoyances
that mar the happiness and disturb the peace of individuals and
societies--thorns in the flesh--contagion in the atmosphere, which, if
they do not create disease, cause fear and alarm. Any one, therefore,
who contributes to the lessening of these evils, does a beneficent work,
and deserves the patronage and co-operation of all lovers of his
species.
The prominence given to the use and abuse of the power of speech, in the
Scriptures, at once shows the importance of the subject.
The connection between talkers and Christianity teaches that this book
belongs as much to Christianity in its interests as to ethics in its
interests.
If in any of the illustrations there may seem to be an excess of
colouring, the reader is at liberty to modify them in his own mind as
much as he may desire; only let him not forget that "fact is stranger
than fiction," and that what may not have come within the range of his
experience, others may be familiar with.
It may be that the style in which some of the characters appear will not
please the taste of every one. It would be a wonder of wonders if it
did. Taste in respect to style in writing differs, perhaps, as much as
taste in respect to style in dress. By the bye, one likes Dr. Johnson's
idea of dress, which is, that a man or a woman, in her sphere, should
wear nothing which is calculated to attract more attention and
observation than the person who wears it. This is the author's idea of
style in writing; whether he has embodied it in the following pages
others must judge. His aim has been to show the _character_ more than
the _dress_ in which it appears.
If in two or three instances a similarity of character should be
observed, let it be remembered that it is in talkers in society as in
pictures in an album, in general features they are alike, but in
particular expression each one is distinctly himself and not another.
Should it be thought that the number of talkers might have been reduced,
the answer is, that difficulty has been experienced in keeping them
within the number given. One after another has risen in such rapidity,
that a selection has only been made. Some have not been admitted which
claimed sympathy and patronage among the rest.
The author has not purposely introduced any talker whose faults were
unavoidable through defect of nature or providential circumstances. The
faults described are such as have been acquired; such as might have been
escaped; such as each is responsible for.
Let not the reader imagine that because the writer has dealt so freely
with the faults of talking in others, he thinks himself perfect in this
art. Far from it. Did he know the writer as 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 agreeable 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 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. Should there only _one_ perfect
man arise in society through his effort, he flatters himself that a work
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 dinner-table. "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_.