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.

J. B.

November, 1877.