their whole lives in profound silence; others spoke on certain days of the week; and others at particular hours of specified days. The modern

rimitive ecclesiastical council in an uproar, and which, by its powerfully stimulating qualities had turned so many cities upside down, had a very different effect on the silent orders of the Catholic Church. While to the former it communicated intuitive knowledge of all languages, to the latter it interdicted as profane the use of any. To pass an entire life without uttering a word, was considered by the dumb friars, as an unquestionable evidence

he other denounces it; the one opens its breast to the scrutinizing gaze of the world; the other conceals its features from the most intimate associate. If such is the fearlessness

guilt. All that offend against the natural sentiments of propriety, shrink from the public gaze. Robbery, murder, and every other infraction of civil ordinations seek to shroud their intentions and machinations in the greatest secrecy. The traitor and the highwayman, afar from the searching scrutiny of the inquisitive, retire to solitary forests, inaccessible retreats, and dismal caverns, to hold their conclaves and plot schemes of blood and depredation. Evasion, prevarication and d

e Jesuits, who could not disclose the startling secrets of their order without alarming the fears of temporal princes, confessed to none but to the silent monks. All the devout who contemplated the commission of the crimes of murder, sedition, or treason, preferred to unbosom their designs to the taciturn fraternity, and receive through their agency the absolution and indulgence of the Holy Roman Catholic Church. But the connivance of the church at criminal deeds could be

of the confessional may be communicated from one priest to another; and, when a confessor desires to make public use of any information w

ir signs than is vocal articulation, yet by this means the dumb monks contrived, as occasion suggested, to describe, command, supplicate, scorn, imprecate, curse or bless. This odd device was well adapted to the non-committal policy of the religious orders, as it enabled them to affirm

an being. The natural privations of such a person elicit in his favor the condoling sympathies of all considerate persons. Yet in order to accomplish secret purposes of ambition or cupidity, the dumb monks resigned the most important advantages with which Nature had enriched them, and gratuitously assumed al

espective treasures. Speech is a reflective blessing; it blesses him who exercises it, and him upon whom it is exercised. None can use with propriety their vocal powers without improving them; none can instruct without being instructed; none can advocate truth without being enlightened by its beams. It is a means which all possess of imparting consolation; which enriches the more prodigally it is dispensed; which the poorest may bestow on the richest; which is always the cheapest, often the most valuable, and sometimes the only one that can avail. When speech is free and un-trammeled by the fetters of intolerance, it is the most efficacious mode of improving the moral and intellectual tone of society. It is more powerful than legal enactments, and has been more successful than dungeons, racks, and all the prescriptions of tyranny combined. Laws may in

dictate of reason, nor the progress of man. If it is consistent with the obligations of any religious organization to prohibit the exercise of those powers by which error is checked, truth promoted, virtue fortified, and the world enlightened, it is not consistent with the obligations of man, the purest instincts of his being, and the noblest virtues of his nature. If it is consistent with the principles of any version of religion to view with dumb indifference the errors it might correct, or the sorrows it might heal, it is not consistent with the instinctive promp