Is there any cure for these maladies?  Is there anything to prevent or abate these exquisite sufferings?  The wise man directs our attention to a remedial preventive in the advice above referred to.  His counsel to those whose lot unites them in the same local habitations and name to those who are leagued in friendship or business, in the changes of sympathy and the chances of collision, is, to suppress anger or dissatisfaction, to be candid and charitable in judging, and, by all means, to leave off contention before it be meddled with.  His counsel to all is to endure injury meekly, not to give expression to the sense of wrong, even when we might seem justified in resistance or complaint.  His counsel is to yield something we might fairly claim, to pardon when we might punish, to sacrifice somewhat of our rights for the sake of peace and friendly affection.  His counsel is not to fire at every provocation, not to return evil for evil, not to cherish any fires of revenge, burning to be even with the injurious person.  His counsel is to curb our imperiousness, to repress our impatience, to pause in the burst of another’s feeling, to pour water upon the kindling flames, or, at the very least, to abstain from adding any fresh fuel thereto.

One proof of the superior wisdom of this counsel is, that few seem to appreciate or perceive it.  To many it seems no great virtue or wisdom, no great and splendid thing, in some small issue of feeling or opinion, in the family or among friends, to withhold a little, to tighten the rein upon some headlong propensity, and await a calm for fair adjustment.  Such a course is not usually held to be a proof of wisdom or virtue; and men are much more ready to praise and think well of smartness, and spirit, and readiness for an encounter.  To leave off contention before it is meddled with does not command any very general admiration; it is too quiet a virtue, with no striking attitudes, and with lips which answer nothing.  This is too often mistaken for dullness, and want of proper spirit.  It requires discernment and superior wisdom to see a beauty in such repose and self-control, beyond the explosions of anger and retaliation.  With the multitude, self-restraining meekness under provocation is a virtue which stands quite low in the catalogue.  It is very frequently set down as pusillanimity and cravenness of spirit.  But it is not so; for there is a self-restraint under provocation which is far from being cowardice, or want of feeling, or shrinking from consequences; there is a victory over passionate impulses which is more difficult and more meritorious than a victory on the bloody battle-field.  It requires more power, more self-command, often, to leave off contention, when provocation and passion are causing the blood to boil, than to rush into it.