(5) The non-sensible, or non-artistic, self
of the "sledge hammer" story-teller.
(6) The non-communicating self of the "acting" story-teller.
(7) The misinformed self of the lifeless story-teller.
(1) The self-conscious self is not hard to overcome.
Diffidence arises from a false modesty, due
to the story-teller's failure to realize his obligation
to the child and to the story. His part now is not
to occupy himself with mistrust of his own ability,
but to bend all his energies to interpreting the story
for the listener. Embarrassment may be due to
natural shyness or to lack of ease in the art of story-telling.
If due to the first, it should also disappear
as the story-teller realizes his obligation; if to the
second, time and practice will probably cure it. It
is well to throw off embarrassment vigorously at
the outset and plunge into the story; it is surprising
how easy and complete will be the victory.
(2) Vain insincerity is a more serious intrusion. It shows itself usually in an affected manner and a false ring in the voice. The story-teller is not engaged in telling the story, but in exhibiting himself. The children will at once sense such a fraud. The pity is that they should ever have had the chance to do so; it is often the beginning of insincerity in
