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Institutions for the deaf and dumb differ also from all other public institutions in this: the teacher having but a small number under his instruction, not more than fifteen or eighteen usually, and teaching the same class several years, is brought more directly into contact with individuals, and exerts a greater power over them. The relation of the teacher is more nearly that of a parent, than it can be in other schools, and the affection, love, and confidence of the pupil, are fully met by the thoughtful ingenuity and incessant devotion of the teacher. But, is it not possible, some one may ask, that the mutes, by being brought together even for the short time necessary for their instruction, may, by constant contemplation of each other's calamity, and by constantly bewailing to each other their sad condition, settle down into a morbid state of melancholy and discontent, which will unfit them for the duties and labors of active life? No happier children can be found than those in our Institutions for the deaf and dumb; none more unconscious of personal misfortune. With rare exceptions, it may be said that the deaf and dumb mourn no more over the want of hearing, than speaking children do the absence of a sixth sense. They are not made unhappy by being brought together. They are not made morbid and dependent. Courage, and hope, and self-reliance, and a readiness to meet the struggles of life, grow stronger in them as their education is advanced, and the time of assuming personal responsibilities draws near.

Dr. Howe, in his generalizations, brings the Deaf and Blind into one class, and proceeds to argue as if what is true of one, must needs be true also of the other. But in the case of the Blind, there was never any imperative need of a public Institution for their instruction. In respect to knowledge, they differed but little from the thousands and tens of thousands in the land who though possessed of sight, could not read. A knowledge of letters is desirable for all, but of the thousands of Irishmen who crowd our shores every year, how few can read! We regret that they cannot read, but do not think it necessary to waste much sympathy upon them. It is not then the ignorance of the blind which excites our sympathy, and makes us feel that something must be done for him, but it is his helplessness, and, as we judge, his unhappiness. If learning to read will make him happier, we will sacrifice much to teach him. If learning a trade would give him occupation, and thus contribute to his enjoyment, by diverting his thoughts from himself, we would have him taught a trade. We see that he is dependent and helpless; we would gladly put into his hands the means of self-support. And from these compassionate feelings, and these hopes of alleviating a lot which all of us feel to be so sad, we send the blind child to an Institution where he can be taught to read and can learn a trade. Now it would seem from what Dr. Howe hints, rather than openly expresses, that some serious mischief results to the blind, from bringing them together; that their happiness is diminished instead of increased, by contact with each other; and he accounts for it by a philosophical principle, and forthwith applies the same principle to the deaf and dumb. How the facts alleged, or rather hinted, with regard to the blind really are, we have no personal experience to enable us to judge, but we do know that his principle has no applicability to the deaf and dumb. If the blind are not made happier by being taught to read, let them not be taught. With great deference to the superior opportunities of Dr. Howe for knowledge on the subject, if we were to suggest a remedy for the difficulty, it would be that the blind should be made acquainted with the cheering and comforting doctrines of the gospel. But, if we are correctly informed, no direct religious instruction is given them in the Institution under Dr. Howe's care. From the first establishment of the school at Hartford, it has been considered of indispensable importance that both superintendents and teachers of the deaf and dumb should be earnest religious men, and while no denominational peculiarities are taught, the great facts and hopes of the gospel are most assiduously inculcated. And the joy and wonder of the mutes, who come to the school ignorant even of the existence of a God, as the facts of Scripture history are unfolded to them, is most interesting to see. And in respect to clear and vivid impressions of religious truth, it may without fear of contradiction be asserted, that they are in advance of other children of the same age. From certain expressions in Dr. Howe's pamphlet, -- we hope they are not flings -- we infer that in the new system to which he would introduce the Massachusetts pupils, should they be removed from Hartford, religious instruction and services would hold a very different place from what they now do in all our Institutions for the deaf and dumb. "What constitutes an Institution?" he asks. "Is it being subjected to daily chapel devotions? Is it being taught a particular creed?"