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QUEST. 2. Had you reasoned or thought about the origin of the world, or the beings and things it contains?

ANS. "I did not think anything about the origin of the world; I only thought that the sky and everything on the earth looked very beautiful."

QUEST. 3. Had you any idea of your own soul, and if so, by what means was it obtained?

ANS. "I knew nothing about my own soul from infancy. I did not know it was connected with my body, but I believed that my body held only flesh. When I first came to the Asylum, one of the instructors explained it to me. Now I shall remember it forever. I had not any idea of spirit, till my admission into the Asylum."

QUEST. 4. Did you know anything of death, and if so, what were your thoughts and emotions about it?

ANS. "My thought of death was in confusion and fear. When beholding a corpse, my feelings were sharp and bitter. I was quite out of knowing what it meant.''

QUEST. 5. When and how did you obtain the first idea of God, of which you are conscious?

ANS. "When I was about fourteen years old, I came to the Asylum, and soon Mr. G., the former principal of the Asylum, taught me the catechism: -- 'God is a spirit;' 'God is good', 'God is eternal.' I wondered to hear it. I had a better idea of God than before. My parents had showed me the name of God, and I was told that he was a very great person in the sky."

QUEST. 6. After you had been some time in the Asylum, and had become familiar with the subjects of the existence of God, of his infinite attributes, and wonderful works, how did you regard your former state of mind on these subjects?

ANS. "It seemed as if I were a beast, or a thing. As the clouds are dispelled, and the sun shines upon us, so the darkness of my mind was enlightened by the illustrations or explanations about the existence, nature, and moral perfections of God. It was not possible for me to contradict these truths."

QUEST. 7. What did you think, when you saw people engaged in what you now know to be religious worship?

ANS. "I thought they generally went to church, to hear what ministers said, but I did not know they worshipped God, and that they were warned to be prepared for death. I thought the people in church sang to please others." (1)

These replies, received from different individuals, are specimens of a great number of similar import, and are entirely in point. To this testimony, (and it might be increased to any extent,) we will only add that of Mr. Gallaudet, whose experience coincides with these statements. "The subject," he says, "was one that engaged my attention during the whole course of my instructing the deaf and dumb, and the inquiries which I made of them in regard to it were continued, various, and minute. I do not think it possible to produce an instance of a deaf-mute from birth, who, without instruction on the subject from some friend, or at some institution for his benefit, has originated from his own reflections the idea of a Creator and Moral Governor of the world, or who has formed any notions of the immateriality and immortality of his own soul." (2)

The real calamity of the deaf-mute, therefore, is not that his ear is closed to the cheerful tones of the human voice, and the melodies of nature; not that all the treasures of literature and science, of philosophy and history, accumulated in the progress of ages, are to him as though they were not; -- but that the light of divine truth never shines upon his path; that even in the midst of Christian society, he must grope his way in darkness and gloom to the unknown scenes of the future, unless some kind hand penetrates his solitude, and breaks the spell that holds him from communion with the thought and feeling of the world. Nor do we affirm that his sad lot can be alleviated only by sending him to an institution for the deaf and dumb. The ingenious and persevering efforts of an intelligent friend may find such access to his mind as greatly to relieve and, in a measure, restore him to society. The success of the excellent Mrs. Tonna in converting the poor Irish lad into the "Happy Mute" is well known, and should encourage every benevolent person who has the opportunity, to make a similar attempt. Unhappily, the experience of all instructors of deaf-mutes goes to show that cases of successful experiment are extremely rare. Least of all can we conclude that because a child points upward with a serious look when he is shown the name of God, or even when he signifies by his rude gestures his belief that the good ascend and the bad go downward, there is evidence that he has any correct notion either of spiritual existence or accountability. In making these signs, he merely imitates his teacher, and his knowledge extends no farther.

It is hardly necessary to remark that the deaf-mute, in common with every rational being, has a moral sense. His own observation has shown him a difference in the moral quality of actions. A thousand scenes have been acted in his presence, upon which he has involuntarily passed a judgment as to their being right or wrong. He has been reproved for disregarding the rights of others, and he has seen the effects of passion in himself and in his companions. His moral judgment is correct, as far as it goes. He is therefore accountable, and must be held strictly responsible for obedience to the dictates of the stern and faithful monitor within.