thing is clear, that all the operations of the mind, when passing, may be observed, and when passed, may be remembered as events. The degree of impression, they will make, will depend on the size and activity of the organs concerned. The organ of eventuality may take cognizance of the doings of the organs required, noticing the degrees of activity of each; and where an organ has not been active, eventuality would have nothing to record concerning it. If I had been looking for five minutes at the picture of my deceased friend, and had recalled to my mind his virtues, and many of my feelings had been excited; and a few days afterwards, I should attempt to recall the scene, the organ of eventuality would certainly be active, with all the other perceptive organs, in reviving the scene as before. should remember my friend's countenance, and my own thought and feelings at the time. Now eventuality was active at the time, or the impressions on it would not have been so strong as to be capable of being recalled. Are we conscious only through the recognitions of eventuality, or is there a consciousness of every faculty active, besides this? To decide this, it would be well to observe, whether those, in whom eventuality is large, are more conscions of what is passing in their own minds than others? And this would depend very much upon the activity of self-esteem, love of approbation, and the other selfish organs, as these have a direct tendency to call attention to every thing concerning self.

I

Eventuality, when active on exciting subjects, would excite the feelings interested. So would strong feelings, when spontaneously active, excite eventuality.

Those who reflect a moment upon the apparent rapidity, with which time passes under certain circumstances, and how very slowly it seems to pass under other circumstances, will be at a loss to account for these differences upon any principles independent of phrenology. When speaking of eventuality, it was remarked that almost every thing manifests life, movement, change, transition, or revolution. These motions, so far as they belong to the planetary system, are governed by certain laws, so as to bring about certain phenomena at stated periods. Hence we have the first division of time, by the revolution of the earth around the sun, and this is termed a year. Another natural division is indicated by the changing of the moon, and another by the diurnal revolution of the earth. From this, we have regular subdivisions, down to seconds.

Availing himself of mechanical powers and the laws of motion, man has constructed certain instruments, whose motions are regularly adjusted to that of the earth, so that, adopting these as standards, we can ascertain how much of a given revolution of the earth has taken place, as compared with the change which has taken place in the instrument. We have already spoken of the organ which notices change, &c. But we have seen nothing that enabled us to take note of the degree of rapidity, or variety of movement. require a distinct faculty and a distinct organ. We have evidence, that there is such a distinct faculty in the fact, that some excel in their knowledge of the lapse of minutes and hours, and can judge accurately of the

This evidently would

time of day, while others take but little note of time. Some can mark time, march, or dance, with perfect accuracy, while others, no way deficient in other respects, cannot keep time at all. Some are called good timists in music, while others do not distinguish time.

The organ is situated outward of locality, and the proofs of its location now are somewhat numerous. It is but recently, that I saw an individual remarkably deficient in the organ; and he informed me, that it was inconceivable to him, how people could keep time, when marching to music. Mr. Simpson, in an article on this subject, says, that he was struck with the uncommon prominence of the organ of time, in a whole family of young people, and was informed that they all loved dancing, and danced with remarkable accuracy.

That it is the function of the organ in question, to recognise movement, is apparent from the fact, that the deaf and dumb can dance, taking their time by the eye.

But for the power of taking cognizance of movement, so as to judge of different stages of it, we should have no sense of progress.

It will be seen, that time is precisely co-extensive with eventuality, the one noticing the motion itself, and the other, its degree of rapidity, and measuring its stages. As every thing by which we predicate time is an act or movement, so the faculty of time notices and compares movements. We measure the time of one thing by the time of another. The movement of the

great standard measure.

earth is the

Measuring points in time are where revolutions are completed; and by the assistance of number, we may enumerate revolutions, and thus describe time.

Thus, on the dial of the watch, the entire revolution of the second hand is equal to one sixtieth part of a revolution of the minute hand; and a revolution of the minute hand, is equal to the movement of the hour hand, one twelfth of a revolution.

In measuring and describing time, numbers are used as they are when applied to the measure and description of objects, in regard to multitude. We regard revolutions numerically, and speak of them by numbers. Certain great events, which are recorded and known by all, become epochs, from which an account of time or an era commences. Thus, by figures, we note 1835 revolutions of the earth round the sun, since the birth of Christ.

Why are our judgments of time frequently so incorrect? The answer suggested, consistent with the doctrines of phrenology, is this:

1. The organ of time is not always active alike; and when inactive, its judgments would be incorrect, just as judgments formed by the organ of size, when it is but slightly active.

2. Our feelings, when active, have a warping influence on the judgments formed by any of the intellectual faculties. Of these, cautiousness, hope, and marvellousness, would be likely to produce the greatest effect. When an event is much desired, the progress of events in general is narrowly watched, and marvellousness helps to fix a belief that the progress is much slower than it is. I think time is thus prolonged by anxiety, and shortened by inactivity of the organ of time.

Dr. Spurzheim remarks, that the natural language of time is to turn the eyes upward.

XXXII. TUNE.

The ear is the instrument by which sounds are conveyed to the internal organs; but it has no power of noticing and remembering what the notes are, whether high or low, loud or soft. The organs of the voice are so constituted, as to make both high and low sounds; and also in each sound it has the power of rendering them loud or soft. Musical instruments are also so constituted as to make all these varieties of sound. Simple sounds may be so arranged in reference to their notes, as to produce melody, or in other words, to give an agreeable exercise to the organ of tune; and several voices or instruments may do this simultaneously, each performing their parts so as to give pleasure. But it must be done in such a manner as to exercise the organ harmoniously.

The organ of tune, when large, discriminates readily the minutest differences in sounds, and quickly notices both melody and harmony. It also enables those, who have the organ active, to read music readily and to remember it. Observations show that this power is possessed by some, and not by others; and that when the organ is large, it may be easily noticed.

I have noticed the organ to be large, in many instances, where the power is possessed. Several cases are recorded of a morbid power in this organ. A young lady, mentioned by Dr. A. Combe, had suffered almost constantly from headache, and one day the pain was acute, at the external angle of the forehead, précisely in the situation of the organ of tune, which was largely developed. The next day, the same pain recurred, and its location was pointed out by herself. On another occa