He next came to the Sentiments, and dwelt upon the necessity of Cautiousness. He showed how it influenced all the propensities he had described. Excessive caution led to timidity, but Mr. F. did not allow that fear was only the absence of combativeness or courage. It was

a positive impulse, and often so excessive as to produce suicide. Caution is more developed, said Mr. F., in the female than in the male of all animals. He mentioned several curious facts to prove this in the lower animals, and he seemed to think the male of our own species would not so often get into trouble, if he paid more deference to the superior cautiousness of his mate.

Next came Approbativeness or love of approbation. Its influence was good and necessary. Care should be taken to give it a right aim, for if led by the lower propensities, it would seek for the approbation of the vicious and abandoned. He thought human conduct greatly swayed by this sentiment. It existed, he thought, in very young children, and might be advantageously used in education. He seemed to think the denunciations of emulation were not founded in the nature of man. not be destroyed, and might be When large, it must be suffered to ble, it might be encouraged.

The sentiment could judiciously directed. repose, but when fee

The twelfth organ, Self-esteem, was also natural and necessary. Dr. Gall discovered it first in the head of a beggar too proud to work. It was evident, Mr. F. said, that the sentiment of pride did not arise from any endowment or condition, for it was found in all conditions, and in every grade of character. This organ was said to be strongest in males, and love of approbation in females. It seemed clear that our daughters are generally educated for effect, and as the organs increase in size by activity, especially in youth, it may not be difficult to account for the greater force of vanity in the female mind. Children in whom self-esteem is small are obedient, and those in whom it abounds, wilful.

Benevolence, the next organ, produces kindness of thought, word and action. Mr. F. mentioned some interesting cases of the exercise of this sentiment by the lower

animals. When excessive, it leads men to be more generous than just, but when powerful, it is often a great check upon the worst propensities. Mr. F. considered the existence and locality of this organ so sure as to settle the disputed point whether man has any innate benevolence, or whether he is always moved by selfishness. Mr. F. thought the whole system of public benefactions extremely defective, in so far as they only relieve instead of preventing pauperism. He looked to phrenology for an entire reformation of the pauper system, and of criminal legislation.

The last organ explained in this lecture was Veneration. By itself, he said this organ may lead us to venerate everything animate or inanimate, just as circumstances of country, birth and education influence it. It is shown in respect for parents, teachers and superiors, as well as in religion. In reply to the objection that, if religion is innate, what is the need of revelation? he observed that every faculty must be educated and needed instruction, and this, perhaps, more than any other. Mr. F. said that it was the opinion of Dr. Spurzheim that in this country the children had too little of this sentiment, and a head with large firmness and benevolence, with a cavity between them, was one of the most common in our schools.*

Mr. Fowle seemed to think there was a lack of that veneration for titles, birth, wealth and similar distinctions, which the institutions of the old world are calculated to foster, but he thought the progress of Webster in the West, and of Clay in the East, pretty good evidence that this people possessed reverence enough for talents and patriotism, as did the tour of the President prove their respect for official station, although not attained, perhaps, by their instrumentality.

As to the highest object of veneration, he

*Perhaps Dr. S. had attended some of the public courses of lectures to which minors are admitted, and had witnessed some of that disregard of propriety and disrespect for time, place, and person which have brought a reproach upon the youth of our city. It has been mentioned to us that a course of lectures proposed to be delivered to our boys, by an accomplished gentleman from a neighboring city, was actually suspended in consequence of the want of decorum manifested by his irreverent auditors!" Parents should see to this.

thought the hundred thousand spires, which, however, dedicated to different tenets, all united in pointing the devotion of this people upward, a sufficient proof that we were not inferior to other nations.

The location of all these organs was shown on skulls and drawings, and the excess or deficiency of each was shown on a great variety of casts of known characters. We have been rather prolix, but after all this is but a meagre outline of a long lecture.

COMMENCING at the fourth lecture, we are obliged to report Mr. Fowle's lecture ourselves. Though meagre, it is believed the synopsis of this, together with the fifth and sixth, is essentially correct. It is not our intention to make an effort to gain proselytes to the doctrines of phrenology, though firmly convinced of the truth of the leading principles. An apology is unnecessary for presenting this scheme of a popular course of lectures, which was repeated and very fully attended. Mr. Fowle is not only thoroughly acquainted with his subject, but sustains, in this community, the reputation of being a man of unwearied industry.

The first organ described was Firmness. This gives steadiness of purpose, and constancy of character when well developed. Fortitude, patience, perseverance, determination, are various manifestations of it, and some of its abuses are obstinacy, stubbornness, and infatuation. Mr. F. said that some of the propensities and sentiments acted only on objects without, but firmness, self-esteem and concentrativeness acted upon the other powers.

Conscientiousness, as nearly as we could understand, is almost synonymous with the moral sense or conscience. Mr. F seemed to think the discovery of this organ, settled the long disputed question, as to the source of the universal sense of right and wrong, which is acknowledged to exist. The organ exists in every one, but, like other organs, may be more or less educated. Mr. F. gave a

sketch of the various opinions of philosophers on this subject, and pointed out the predominant difference of character which led to their different theories. He thought it not improbable that phrenology might usefully guide us in the selection of men for high trusts. This organ influ

enced the others. The naturally timid, for instance, have, by the aid of this organ, shown an unusual degree of courage. Conscientiousness excited small combativeness to unwonted activity.

The next organ, Hope, is a cheerful one. It constantly encourages man to exertion, but when deficient, it leads to gloomy and foreboding prospects. Mr. F. thought it often came to the aid of the religious principle, bringing with it the responsibilities of a future existence. Hope, Mr. F. said, was not desire. Every faculty had its desire to be gratified. Desire is often strong when hope is nearly extinguished. Alluding to the organs of veneration and hope, Mr. F. very aptly introduced an extract from Pope, which shows the influence of both organs in a pleasing light.

'Lo the poor Indian, whose untutored mind
Sees God in clouds, and hears him in the wind;
His soul proud science never taught to stray
Far as the solar walk, or milky way,

Yet simple nature to his HOPE has given

Behind the cloud-topt hill a humbler heaven.'

Marvellousness gives a propensity to believe in the wonderful and supernatural. Mr. F. thought this organ had great influence upon the religious belief of men, and every form of religion, even the christian, was tinctured with it.

The history of most nations abounds in the marvellous. Few persons are free from its influence. It is seen in the belief of dreams, omens, fortune-telling, astrology, ghosts, devils; in the love of romances, fairy tales, &c. &c.

Ideality is the poetry of nature. The other faculties perceive qualities as they exist, but this faculty is never satisfied with plain realities; it seeks the beau ideal above nature, and if excessive, leads to dissatisfaction with the things of earth. Mr. F. defended the poets from the charge of lacking common sense, and mentioned the singular fact that in the heads of murderers this organ had always been found defective. He showed several skulls to prove the fact, as he had previously contrasted skulls of poets, romancers, schemers and honest men with those of men who lacked ideality, marvellousness, hope and conscientiousness.

Mirthfulness or Wit is situated near ideality, and Mr. F. took occasion to remark that neighboring organs, especially if they form part of the same convolution, often act together and influence each other. He thought this organ, like that of tune, was intended to make man a cheerful being. When large, it is attended with an irresistible propensity to view objects in a ludicrous light. With imitation it makes comic actors, with form and coloring it makes caricaturists, &c.

Various casts were shown to demonstrate the location of this and the other organs mentioned. The cabinet of Mr. F. must be very extensive, considering the infancy of the science in this country, and his paintings are on a fine scale for large auditories.

Mr. F. then proceeded to give some account of the other class of powers, called Intellectual. These he subdivided into the external senses, the organs which perceive the impressions made on the senses, and the reflective powers. He did not attempt a description of the senses, but showed, by a variety of considerations, that phrenology casts much light upon their functions. He also maintained that the senses themselves do not form ideas, but need the special organs called perceptive. The proofs of this position were chiefly drawn from the exercise of faculties which could not have been instructed through the senses, as in the case of the deaf, dumb and blind. He thought phrenology would aid the philanthropist in conveying mental light to these unfortunate beings.

We have not time to follow Mr. F. in his particular description of the perceptive powers They chiefly lie above the nose and over the eyes. While describing the organs of individuality, size and weight, he noticed the objection to the truth of phrenology which arises from the sinus or cavity caused by the separation of the two surfaces of the frontal bone. He acknowledged that this cavity was an obstacle in the way of a correct judgment as to the size of the organ within, but he denied that it was any objection to the truth of phrenology; for 1st, there was no sinus in the child's head, in which the location of this organ had been determined beyond question;