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in this way, the energetic blind man will succeed in cultivating his mind to a greater extent than many who labor under no disadvantages.

It is a plausible, but very fallacious idea, that the privation of any of our faculties or powers, is compensated by the increased activity of the others. For as we have already seen, the want of any of the senses, can never be entirely supplied. If we occasionally see one deprived of sight, surpass his more favored fellows in the acquisition of knowledge, it is not because he has advantages, but because they neglect to improve theirs. Sanderson, though blind from infancy, was a mathematician and philosopher —not because of his blindness, but in spite of it. Who can doubt that if he had been blessed with sight, he would have been a much greater man?

Of the effects of blindness in the developement of the moral nature, we shall say but little. If, as the slightest reflection will show, a trifling physical ailment will make a man peevish, fretful and selfish, how much more so great a privation as that of sight. Accustomed from early childhood to receive extra attentions, and to hear himself habitually spoken of in terms of the deepest sympathy and commiseration, the blind child learns, as almost his first lesson, to regard himself as different from all others, and to expect favors as a matter of course. It is not strange, therefore, that the habitual kindness of others should fail to awaken in him such a lively sense of appreciation. The blind have been accused of want of gratitude; and we fear with too much reason. But it should

be remembered, that it is the natural, and, we almost said, the inevitable result of their condition; which like all other injurious effects, can only be counteracted by a thorough education, such a one as is within their reach, and to which they are entitled by every humane consideration. The sympathy they receive as a spontaneous tribute for their misfortune, though it may solace for a time, is attended with pernicious results. It developes to an inorordinate degree the love of approbation, which exhibits itself in a morbid sensitiveness to the opinions of others. It discourages them from making the efforts they might otherwise put forth for their own improvement. Their ear becomes so attuned to the tender accents of a misplaced

and exaggerated pity, that the voice of a real friend, bidding them to strive and do something for themselves, grates harsh and discordant.

It may not be out of place here to say a few words of the physical condition of the blind. Blindness is often but one of the effects of a cause which produces a general derangement of health. Puny frames and a feeble constitution are but too often its concomitants, and even where this is not the case, the treatment which the blind receive is calculated to enfeeble the powers of the body by consigning them to listlessness and inactivity. It is that misplaced sympathy of which we have already spoken, which will not allow them to do any thing for themselves, which represses, instead of encouraging them to do all they can for themselves. The consequence is that they grow up in comparative physical helplessness; awkward in their movements, with broad shoulders, narrow chests, and every other indication of a lack of healthful training. Compare a blind person who has just commenced, with one who has finished his education, and you have the strongest illustration of what can be done to overcome the effects of blindness.

Little further need be said of the importance, nay, of the necessity of doing every thing to improve the condition. of the blind. As a class, none have stronger claims upon society. Much, thanks to the philanthropic spirit of our day, has already been accomplished. In our own country there are already some eight or nine institutions; and the time, we trust, is not far distant, when there will be one. in every State. We had intended to speak of these insti

tutions more in detail. But this we must reserve for a future occasion.

The great problem which is now occupying the attention of the friends of the blind is, in what way can they be fitted to earn their own livelihood, and at the same time be useful to the world? Some are capable of being qualified for tutors in private families, or assistant teachers in our seminaries and academies. But what shall be done for those who are capable only of receiving a common education, or are too old, or otherwise incompetent, to receive any advantages of the school? It is found that this portion can be taught some useful handicraft; such, for

instance, as the manufacture of baskets, door-mats, and the like. The manufacture of these articles, while it furnishes an agreeable occupation, will enable them to earn their own livelihood, or, at least, to do something towards it. But even in these simple avocations, they labor under many difficulties. They cannot use, to the same extent with seeing persons, steam-machinery, edge-tools, etc. Still it is thought that with trifling assistance from others, they can succeed in supporting themselves.

'There is one occupation which will ever be with "the blind a favorite one; and it is, perhaps, the only one in the prosecution of which they can compete with seeing persons: we mean music. None are more fully alive to the "concord of sweet sounds." It furnishes to the blind man the means of obtaining a competency, and at the same time, is a source of his highest enjoyment. It is, indeed, the light of his existence. It is the truest consolation he can have for the darkness in which he is shrouded. The almost divine compositions of Mozart and Beethoven fill his soul with a deep delight, and make him forget the dark pall that veils from his view the earth and sky. The pleasure which music affords him, and the aptitude he evinces in its cultivation, are reasons why it ever should be made with him the greatest object of pursuit. He readily succeeds in imparting a knowledge of this noblest of sciences to seeing persons, and in performing upon organs in our churches; and many of the graduates of our institutions are in this way enabled to obtain a respectable livelihood.

We have spoken of those occupations for which the blind seem best adapted. Of course there are others in which they will occasionally be successful. Dr. Henry Moines, who lived at the commencement of the present century, though totally blind, was a successful lecturer. And we have heard of several blind men, who have succeeded as clergymen. Nothing, however, can be concluded from these, as they form the exception, and not the rule.

Upon the whole, then, though it must be admitted that blindness is one of the greatest privations, yet it cannot but be a matter of rejoicing that it is susceptible of so much alleviation. And no words are required to prove

that it is alike the interest and duty of society, to extend to this unfortunate class of its children all the amelioration in its power. For after all that has been done, when human ingenuity, directed by enlightened philanthropy, has accomplished its utmost, blindness will still remain a sad misfortune. Who that is not its victim can represent it to himself in all its appalling effects? He whose blessed privilege it is to behold the light of the sun, and look upon the face of a friend,-how inadequate must be his conception of the mournful state of him,—

"Whose eyeless darkness hath no noon,

Whose midnight hath no dawn.”

What is it to be blind? Ye who can look at will upon the fair earth, and the serene sky; who can drink in at one view the thousand beauties of the varied landscape, or the unnumbered glories of the resplendent heavens,how little do you know of the difficulties and sorrows of his life, who moves on from the cradle to the grave in midnight darkness, from whom all things are veiled as with a dark pall, who is "a prisoner at large, rather than a citizen of nature?"

There are many things relating to the blind, to which we have not so much as referred in this paper; and upon many of the topics which we have barely touched, a volume might be written. We may, at some future time, call the attention of the reader to some of them. In the meantime, we will hope what we have already said will contribute in some degree to deepen the interest already felt in the welfare of the blind.

B. B. B.

ART. XXVII.

Personal Identity with reference to the Future Life.

IT may be assumed, as a self-evident truth, that the central principles of man's nature must always determine, in certain essential respects, the character of his

condition. It matters not, so far as this point is concerned, under what circumstances, or in what world, he may be placed, the ever-present qualities, implied by the mere fact that he exists, must necessarily give character to all the particulars of his situation. And hence it follows that, even though we have not the slightest knowledge of the peculiar circumstances which may, at any particular time, attend him, we may still know something of his condition at that particular time,-that is, provided we know something of his essential nature, the nature he must always carry with him, let the place and circumstances of his being be what they may. And so far, at least, as man in general is concerned, everybody reasons on this presumption. Everybody who believes, for instance, in the great fact of a future life, unavoidably, and sometimes unconsciously, presumes, that man will be man, at least, after the event called death; that the general characteristics of his present nature will continue after this event; and that the inevitable laws of these characteristics will also continue and give a quality to every new fact of his being. And as he has at present a certain knowledge of these laws, and of the necessary effects of their operation, so does he assume to know that these effects must exist in his condition, in every future stage of his existence. Thus much, every believer in a future life unconsciously assumes.

In the remarks to follow, we propose to show that what is thus true of man in general, is equally true of man in particular; that the same principle of reasoning which enables us to know something of the condition of men, generally, after death, is of equal force to enable us to know something peculiar to the condition of individual man after death. It may be well to say, that, in carrying into effect the purpose thus stated, we shall all along assume, as if it were self-evident and unquestioned, the one simple fact of a future life; the whole investigation being comprised in the one question,-Can we know any thing, and what can we know, of the condition of the individual man, after he has experienced the event of death?

The nature of the inquiry thus proposed, requires that we state the ground of distinction between the individual

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