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I know it has been maintained that this natural language of signs, if cultivated in the childhood and earlier instruction of the acquisition of written and printed language, of useful knowledge, and, if he should prove to be capable of acquiring it, (which is far from being the case in the most numerous instances,) of the ability to articulate intelligibly for the purpose of promiscuous conversation, and to understand, by the eye, what is spoken to him by others. But, on the other hand, this visual language, absolutely essential in some form or other to taking successfully the first steps of his education, and needed, in a greater or less degree, through the whole course of it, (if wisely used, and kept subordinate when it ought to be,) is an important auxiliary in accomplishing these very objects. It will be used, more or less, by the deaf and dumb themselves, do what you may to prevent it. It is used, more or less, in the actual process of instruction, sometimes of design, and sometimes involuntarily, by those who, in theory, decry it the most. As I have already said, the only true question concerning its value and use is that of the extent to which it ought to be employed.

The great value of this visual language of natural signs, manifested by the countenance, and the attitudes, movements and gestures of the body, in the education of the deaf and dumb, will appear, if we consider, as I now propose to do, some of its other uses

How can the deaf-mute in the family and the school be brought under a wholesome government and discipline without it? Moral influence is the great instrument to be used in this government and discipline. The conscience is to be addressed and enlightened; the right and the wrong to be unfolded and made clear to the mind; a knowledge of those simple truths which affect our character and conduct to be conveyed to him who is, as yet, so ignorant of them. The blessings that attend virtue, and the evils of vice, are to be portrayed. Motives are to be presented. An enlightened self-interest is to be awakened; a laudable ambition to be excited; hope to be enkindled; and, sometimes, fear to be aroused. Nay, the sanctions of religion must be employed to complete the work. For the deaf-mute has his religious susceptibilities, implanted in his moral constitution by the Author of it, as well as other children. To feel and act entirely right, so as to secure the efficacy of a settled principle, and the uniformity of a fixed habit, he must feel and act religiously, in view of his relation and responsibility to God, of the sanctions of the divine law, and of the encouragements of the covenant of grace. The Bible, the Saviour, and the retributions of the future world, must be lights to shine upon his soul. He must be taught to pray, to pray in secret to his Father in Heaven, and thus, sensible of his dependence and weakness, to look above for wisdom, strength and grace to aid him in being and doing right. This moral influence, too, must reach him as a social, religious being. He must feel it in common with others of the community to which he belongs. Its effect on us all is greatly enhanced by thus feeling it. Family and social worship and the services of the sanctuary bear witness to this truth. What would become of the laws of God and of the laws of man, of the good order, or even the very existence of society, if men did not come together to bow before their common Lord, and collectively to learn his will, their relation to him and each other, and their duty? These principles should be recognized more distinctly, and carried into effect more faithfully than they are, in the education of all our children and youth. They apply with peculiar force to deaf-mutes and to the schools in which they are gathered. When carried out judiciously, they render the management of such schools comparatively easy and delightful.

This aggregate moral influence which I have thus described cannot be brought to bear upon the youthful mind without language, and a language intelligible to such a mind. There must be teacher and learner, one who addresses and one who is addressed. There must be a suitable medium of communication between these two minds, a common language which both understand. For let it never be forgotten that, in order to exercise a successful moral influence over the child in his government and discipline, so as to lead him to do right of choice and with a hearty good will, his confidence in his guide and governor must be secured. In cultivating this confidence, he must often be listened to patiently by the parent and teacher. He will have his questions to ask, his inquiries to make, his doubts and difficulties to state, that he may fully understand and feel what this duty is, and sometimes his excuses and extenuations to give, that he may escape blame when he does not deserve it. Collisions of feeling and of interest will arise between him and his fellows. Rights, on the one side or on the other, have been assailed, or wrongs inflicted. Each of the parties claims the privilege of stating his own case. They must both be heard. Facts must be inquired into, perhaps witnesses called in. Else, impartial and strict justice cannot be done. And if it is not done, confidence is weakened and sometimes lost, and authority by moral influence paralyzed or destroyed.