Part 34 (1/2)

iii. 8.)

In the presence of fiery temper and enraged pa.s.sion he says nothing to add fuel to the flame, but keeps calm and self-possessed.

He never retaliates, or gives reviling for reviling, but contrariwise--good for evil, blessing for cursing.

He flatters not any one in any way, but speaks the words of truth and soberness. He is not as the fox in the fable, who commended the singing of the crow when he wanted something that was in his mouth.

He finds out as far as he can what is the particular _forte_ of knowledge held by those with whom he talks, and prudently converses upon it so as to promote mutual edification.

He chooses such words as shall, in the clearest, truest, and most effective way, embody his thoughts and sentiments.

He speaks the truth in everything, everywhere, and to every one, without equivocation, prevarication, or unjust hyperbolism.

He avoids all affectation as a thing of the mountebank or pantomime, and appears himself without a Jezebel's paint or a Jacob's clothing, so that you may know at once who he is, what he says, and what he means.

He reverences G.o.d and Truth, avoiding as demoniacal all profane swearing, cursing, blasphemy, scoffing, and jeering.

He modulates his voice to suit the company, the subject, and the place where he talks.

He does not interrupt another in his talk, unless it is immoral, but hears him through, that he may the better understand him.

He accustoms himself to think before he speaks. As Zeno advises, he dips his tongue in his mind before he allows it to talk. It is said that a fool thinks _after_ he has spoken, and a wise man _before_.

He does not pry with a curious and inquisitive spirit into the affairs of others. If they are wise not to reveal, he is wise not to inquire.

He is no blabber, to divulge secrets committed to his bosom for security by confiding friends.h.i.+p.

He speaks not evil of the absent, unless in case of self-defence, or as a witness, or in vindication of righteousness and truth; and when he does, he adheres closely to fact, and evinces the absence of envy, malice, or vindictiveness in his motives.

He guards against the exhibition of his own wisdom, knowledge, goodness, as a boaster or egotist. He is no more a self-flatterer than a flatterer of others.

He does not mark the failings of those who talk with him or around him in company, and take them up in carping criticism or biting ridicule.