fragrance, and the distant waterfall for its pleasant sounds.

-It may be asserted, therefore, with good reason, that a foundation is evidently laid in the human constitution for the intercourse of man with his fellow-man; and that such intercourse is essential to his existence and his happiness. And hence it happens, that not merely our thoughts and feelings, in themselves considered, but the mode, in which they are to be communicated from one to another, becomes an interesting subject of inquiry. The mode, or rather the instrument, by which this communication takes place, is Language in its various forms.

§. 2. Mental states first expressed by gestures and the countenance.

The term LANGUAGE, which is employed here in its most general sense, and as standing for all signs of thought and feeling, embraces every thing, that proposes itself for consideration in this part of our inquiries. But in order to render what we have to say the more easily understood, we shall consider the general subject under the distinct and important forms of Natural signs, Oral or spoken signs, and Written signs. And in the prosecution of this plan, we are first to consider NATURAL SIGNS, or such as a person would use, who found himself incapable of employing either written signs or speech.

It is worthy of notice in respect to any individual, who is separated in very early life from the human family, and permitted to grow up without any instruction in the use of the organs of speech, that he will be entirely ignorant in what way to employ such organs, with the unimportant exception of being able to utter a few inarticulate cries. The story of the wild boy, found in the forests of Lithuania in 1695, which is introduced, with some comments of his own, in Part First of Condillac's Origin of Knowledge, may be referred to, among other instances, by way of confirming this remark. The same inability of articulate speech is noticed in those unfortunate individuals, who are born deaf, and are commonly known under the designation of DEAF and DUMB persons.

But these persons are not without language, although they are incapable of articulate speech, and although we may suppose them ignorant of all artificial aids whatever in communicating thought. The kindness of nature has not

failed to make a provision for them, which serves, although in a limited degree, to enable them to reveal to each other their thoughts and feelings. In the absence of other methods of mental communication, they are furnished with the visible and impressive language of gestures and of the coun

tenance.

The expression of the countenance, exclusive of the eye, depends chiefly upon two things, the change of color in the face, and the movement or play of the muscles. But in most cases we find the intimations of the face combined with movements of other parts of the body. Thus, the flushed countenance, with the hand uplifted, denotes in general an emotion of rage. In admiration or wonder the countenance is animated with a quick play of the blood and muscles; the hand is elevated; and the body thrown back. A look, slightly illuminated with a smile, with none, or but a small motion of the body, is an indication of satisfaction or peace. But without entering into a full description of these signs, it may be said with great certainty, that fear, contempt, derision, grief, disappointment, malice, feelings of the ludicrous, anxiety, deep thought, terror, despair, have their natural signs. Without the aid either of written or spoken language they can be distinctly expressed by means of gestures, inarticulate sounds, and changes in the countenance.

§. 3. Of the use made of natural signs by the deaf and dumb,

In proof of what has now been said of the capacity of natural signs for the expression of certain mental states, we may refer particularly to the DEAF and DUMB. As already intimated, these unfortunate persons have a language of their own; that is to say, they have a system of signs, partly natural and part of which they have been led to invent, either by their wants, or because they have found pleasure in the employment. Let any person, who has been familiar with the deaf and dumb, and has paid attention to their modes of communicating their feelings, be introduced into the company of an individual afflicted with that calamity, who is an utter stranger to him. They are no sooner met together, than they have the appearance of old acquaintances, speaking a common language. The deaf and dumb person will enter readily, and with much earnestness, into the mute conversa

tion, which has been commenced; and by means of that language, to which he has been accustomed, will answer the various questions that are put to him. But the system of signs, brought into use on such an occasion, is founded, in a considerable degree at least, in nature; it employs those elements of expression, which God has given to all mankind, and seldom goes beyond mere bodily movements, and the language of the looks.

There have been instances of a number of individuals in the same family, unable to hear or to articulate. It is exceedingly pleasing to witness their quickness of invention in framing their vocabulary of gestures, and their readiness in conversing with each other by means of them. They interpret an inclination of the head, a movement of the hand or arm, a contraction of the muscles of the face, even the slightest motion of the finger, as readily as another person, who is able to hear, can interpret the most familiar words.

-What a striking declaration do we here have, that, in the defect of oral and written signs of thought, nature has a resource, which is antecedent to all other forms of language!

There are some slight gestures, which appear to be arbitrary, but which are found to be susceptible of being traced back and resolved into others. Mr. Stewart remarks, that an instructer of Deaf and Dumb informed him, that his pupils, (whatever part of the country they came from,) agreed in most instances, in expressing assent by holding up the thumb, and dissent by holding up the little finger. "It can be explained, (he observes,) only by supposing, that these gestures are abbreviations of those signs, by which assent and dissent are generally expressed in the language of nature; and, in truth, the process by which they were introduced may be easily conceived. For, the natural sign of assent is to throw the body open, by moving the hand from the breast with the palm towards the body and the thumb uppermost. The natural sign of dissent is the same movement; with the back of the hand towards the body, and the little finger uppermost. The former conveys the idea of cordiality, of good humor, and of inviting frankness; the latter of dislike and aversion. If two dumb persons were left to converse together,

it is reasonable to suppose that they would gradually abridge their natural signs for the sake of despatch, and would content themselves with hinting at those movements, which could be easily anticipated from the commencement; and in this manner might raise those apparently arbitrary marks of assent or dissent, which have just been mentioned."

§. 4. Further illustrations of the great power of natural signs.

The facts, which have already been referred to, are a sufficient proof of its having been wisely and kindly ordered, that there should be a Natural language. The beneficial results of this provision cannot be misunderstood in the case of persons, who are by some accident cast among a people, whose oral or written language is unknown; and especially in its connection with the DEAF and DUMB. These persons

come to their instructers, not only weighed down by the pressure of other incidental evils, but ignorant, speechless, and wanting in confidence. The pupil and instructer have never before seen each other, and they are unable to communicate either by means of speech, or of written signs. But nature speaks in the dialect of the countenance and of action; the pupil enters on his course of instruction, and in a single year learns by the aid of signs, and chiefly by the aid of natural signs, the meaning of thousands of words. This is unquestionably ascribing great efficacy to natural signs; but not greater than seems to be warranted by the following authentic statements.

"In the summer of 1818, a Chinese young man passed through Hartford, Connecticut, in which place there is an Asylum for the education of the deaf and dumb. He was so ignorant of the English language that he could not express in it his most common wants. The principal of the Asylum invited the stranger to spend an evening within its walls, and introduced him to Mr. Laurent Clerc, the celebrated deafand-dumb pupil of the Abbe Sicard, and at that time an assistant teacher in the Asylum. The object of this introduction was, to ascertain to what extent Mr. Clerc, who was entirely ignorant of the Chinese language, could conduct an intelligent conversation with the foreigner, by signs and gestures merely. The result of the experiment surprised all

who were present. Mr. Clerc learned from the Chinese many interesting facts respecting the place of his nativity, his parents and their family, his former pursuits in his own country, his residence in the United States, and his notions concerning God and a future state. By the aid of appropriate signs also, Mr. Clerc ascertained the meaning of about twenty Chinese words. When the conversation began, the stranger seemed to be bewildered with amazement at the novel kind of language that was addressed to him. Soon, however, he became deeply interested in the very expressive and significant manner, which Mr. Clerc used to make himself understood; and before one hour had expired, a very quick and lively interchange of thought took place between these so lately entire strangers to each other. The Chinese himself

began to catch the spirit of his new deaf-and-dumb acquaintance, and to employ the language of the countenance and gestures with considerable effect to make himself understood.

"About a year afterwards the principal of the Asylum visited Cornwall, a small village in Connecticut, where upwards of twenty heathen youths were receiving education under the patronage of the American Board of Commissioners for Foreign Missions. With the consent of the principal of that institution, the principal of the Asylum one evening gathered around him several of these interesting strangers, from the islands of the South Sea, and from different tribes of the North American Indians. The object of the interview was, to ascertain how far a conversation could be conducted with them merely by signs and gestures. The result was similar to that in the case of Mr. Clerc's intercourse with the Chinese. Questions were proposed to them on a variety of topics relating to their own individual history and that of their families, to the state of manners and morals in their respective countries, and to their early religious knowledge. For example, Thomas Hoopoo, a native of Owhyhee, was asked if his parents were living; how many brothers and sisters he had; when he left his native shores; whether his countrymen worshiped idols, and sacrificed human victims; how the women were treated by the men; what was the climate of his country; what its productions with many inquiries of a similar nature, all of which he well comprehended, and to