Southern Christian Advocate

MODES OF SLANDER.

(From a late publication of the American Tract Society.)

When the celebrated Bernard was about to die, he declared that there were three things for which he felt bound to render thanks to God, one of which was, "that he had never willingly slandered another, and if any one had fallen, he had hidden it as much as possible." It would be well for religion, and happy for the world, if every professed Christian were able at the close of life to bear a similar testimony. How much hatred and strife would be prevented! How many of the offences which disturb the Church would be forever unknown!

Slander often consists merely in signs or significant actions. There may be calumny expressed in the countenance: in a hint or innuendo; in an altered course of conduct: in not doing what you have been wont to do, staying from a neighbor's house, or withholding some accustomed civility. You may both give pain to the heart of your brother, and awaken strong prejudice against him, by a lofty air, a nod of the head, a turning out of the way, a glance of the eye, a shrug, a smile, or a frown. This method of slandering, the Psalmist appears to have deprecated when he prayed, "Let not them that are my enemies, wrongfully rejoice over me, neither let them wink with the eye that hate me without a cause." You may avoid committing yourself by words which might be quoted to your disadvantage, and perhaps subject you to the discipline of the Church, and yet slander your brother grievously in the sight of God. You may insinuate more to his injury by a mysterious or distrustful look, or by silence when you ought to speak, than you could have done in a prolonged conversation. Nay, you may be aware of this, and it may be your purpose to convey by signs more than you dare express in words.

Another covert method of slander is by listening to the calumnies of others without expressing your disapprobation. "There are," says one, "not only slanderous throats but slanderous ears also; not only wicked inventions, which engender and brood lies, but wicked assents which hatch and foster them." It was a maxim of the Emperor Domitian, that such as give ear to slanderers are worse than slanderers themselves. No retailer of scandal ever tells his story without watching to discover either in your countenance or remarks, how you receive it. Hence it is often in your power to arrest it before it proceeds any further. In many cases this may be done simply by a look of disapprobation, and surely ought to be done at whatever sacrifice. "The north-wind," says Solomon, drives away rain, so doth an angry countenance a back-biting tongue." Austin, it is said, had an inscription on his table, the import of which was, that no one should ever have a seat there who would be guilty of detraction.

Again, if you may incur this guilt by listening to the calumnies of others, much more may you do it by repeating them. Your sin in this way may be greater than the original offence. Your station may be more prominent, and your means of rendering a false report injurious, far greater. It may originate perhaps, with a discarded and angry servant, whom few or no one would believe. But when taken up by you and reported, it goes out endorsed with your authority; and for the mischiefs which result from it, you are justly responsible, "Where no wood is," says the wise man, the fire goeth out: so where there is no tale-bearer, the strife ceaseth."

Nor does it certainly palliate your guilt, that you report it with an air of regret: you "hope it is not so:" you "do not tell it for truth;" "it is only what you have heard." This may be but a device to shield your own reputation, while you hurl a poisoned arrow at your brother's.

Nor does it render you less criminal, that the malignant tale be substantially true. By the canons of Christ it is lawful "to speak evil of no man." And it is no less slanderous in his sight to proclaim your brother's faults injuriously and uncalled for, than to charge him with faults of which he is not guilty. It is not enough that you speak the truth of others; you are required to speak it in love.

An adroit method of some for propagating calumny, is by asking questions. "Have you heard, say they, of this or that fault in one whom it is their purpose to malign? Is it true," that he has done this or that? Their design in making these inquiries is malevolent, and so far slanderous. They wish to originate a train of thought to the injury of the person of whom they speak; to give a hint which shall awaken curiosity, and occasion further inquiry. It is a base method employed for drawing out and making public, through the agency of another, what they are afraid or ashamed to be considered the authors of themselves.

A kin to this cowardly expedient is that of hypocritical praise. You commend a man, perhaps in the presence of a known enemy, for qualities to which his pretensions are very doubtful. You extol, it may be his benevolence and liberality, before those who you know will not believe you, and who will be prompted by your insidious praise to speak of his parsimony. How often is this done for no other purpose than to elicit expressions of dislike in the hearing of others at once to injure another in their opinion, and gratify the enmity of one's own heart.