Then, in addition to these great qualities, truth-telling in its highest sense requires a well-balanced mind. For instance, much exaggeration, perhaps the most, is occasioned by an impatient and easily moved temperament which longs to convey its own vivid impressions to other minds, and seeks by amplifying to gain the full measure of their sympathy. But a true man does not think what his hearers are feeling, but what he is saying. More stress might be laid than has been on the intellectual requisites for truth, which are probably the best part of intellectual cultivation; and as much caused by truth as causing it. {12} But, putting the requisites for truth at the fewest, see of how large a portion of the character truth is the resultant. If you were to make a list of those persons accounted the religious men of their respective ages, you would have a ludicrous combination of characters essentially dissimilar. But true people are kindred. Mention the eminently true men, and you will find that they are a brotherhood. There is a family likeness throughout them. * * * * * If we consider the occasions of exercising truthfulness and descend to particulars, we may divide the matter into the following heads:—truth to oneself—truth to mankind in general—truth in social relations—truth in business—truth in pleasure. 1. Truth to oneself. All men have a deep interest that each man should tell himself the truth. Not only will he become a better man, but he will understand them better. If men knew themselves, they could not be intolerant to others. It is scarcely necessary to say much about the advantage of a man knowing himself for himself. To get at the truth of any history is good; but a man’s own history—when he reads that truly, and, without a mean and over-solicitous introspection, knows what he is about and what he has been about, it is a Bible to him. “And David said unto Nathan, I have sinned before the Lord.” David knew the truth about himself. But truth to oneself is not merely truth about oneself. It consists in maintaining an openness and justness of soul which brings a man into relation with all truth. For this, all the senses, if you might so call them, of the soul must be uninjured—that is, the affections and the perceptions must be just. For a man to speak the truth to himself comprehends all goodness; and for us mortals can only be an aim. 2. Truth to mankind in general. This is a matter which, as I read it, concerns only the higher natures. Suffice it to say, that the withholding large truths from the world may be a betrayal of the greatest trust.