er 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 ar