in an article upon judgment, in a subsequent part of the work.

Location of the organ. The organ of comparison is situated below benevolence, extending downward to the centre of the forehead, in the shape of an inverted pyramid. Its great activity tends to increase the size and activity of benevolence. Hence I frequently observe large comparison and benevolence in the same head, and connected with great active benevolence. This characterizes the head of the Rev. Dr. J. of Boston. Hence there is a more intimate connexion between high intellectual activity and moral improvement than is generally supposed.

It does not follow, that a person who is prone to make playful or poetical comparisons has a large organ or faculty of comparison. It implies, rather, the activity of marvellousness and mirthfulness. Poets and painters are as likely to have the organ small as large. Those who form their judgments suddenly, on subjects of great moment, do not thereby indicate the superiority of the comparing power, but rather that they have acted with very little of its aid. The proportion which is most likely to be connected with strong comparing power is marked by a gentle curve line, horizontally drawn around, near the centre of the forehead.

We have noticed the faculties which make us acquainted with the physical qualities and relations of things, and also that which points out their identity, analogy, or difference, and their harmony or incongruity. There yet remains to be considered a faculty which observes

the relation of cause and effect, and the nature, source, power, capability, use, and adaptation of things. All these require a power which looks beyond mere physical peculiarities. If we see smoke, we know it is an effect caused by fire. A stream suggests a fountain. In man we see physical, moral, and mental power, and the adaptation of his organization so as to confer this power. We study the functions of all the animated creation.

The faculty which enables us to take this internal survey of things is causality. When the organ is active, it looks for those innate qualities and relations, just as we look for form, size, color, &c., in physical nature.

There are great differences in the degrees in which this power is possessed by different individuals. Some are able to observe for themselves and make the correct deductions. But far greater numbers depend very much upon the authority of others, without seeing the dependence themselves.

The mind relies upon the uniformity of natural laws. When, therefore, any thing, or combination of things, is ascertained to be a cause, or an effect, the foundation is laid for a general principle. But in arriving at this, we need to multiply our observations under a variety of circumstances by what is termed induction. Those who would have entire confidence in the results of mathematical inquiries will repeat the operation several times. The Baconian system of induction is but such a repetition of observations, under different circumstances, as to preclude, as far as possible, any mistake.

Where effects may spring from several causes, or where several circumstances combine, and but a part of them act as causes, repeated observations and experi

ments are necessary to the discovery of truth. This is peculiarly the case in observations upon the relation between cerebral development and mental manifestations. Owing to this, careless observers and thinkers, and those who are deficient in the organs of causality and comparison, will never be able to see the full force of the evidence on which Phrenology is based.

If we have established the relation of cause and effect in a particular case, our reliance upon the uniformity of natural laws leads us, whenever we see the cause, to infer the effect, and whenever we see the effect, to infer the cause. Thus, having established the organ of self-esteem, whenever we see that organ large, we may infer the large endowment of the sentiment; and when we see a constant manifestation of the sentiment, we infer the large size of the organ.

Sometimes we find a long chain of events, each of which, when viewed in relation to prior events, is an effect, and also the cause of a subsequent event. But at every stage it is necessary to see that each effect is correctly inferred and stated.

From this view of causality, it will be observed to have a very extensive bearing upon the human character. Mr. Combe remarks, that "The mind in which causality is very powerful, surveys the phenomena of nature, and the conviction of a cause for them arises irresistibly and intuitively from the mere exercise of the faculty. Benevolence and design in the arrangement of the moral and physical world are clearly perceived by it, and it therefore infers instinctively, that benignity and intelligence are attributes of the cause that produced them. Hence all master spirits are believers in God."

Location. - The organ of causality is situated between comparison and mirthfulness. In some, the organ in question is developed with mirthfulness, as in Franklin. In others, it is developed by itself, and may be distinctly noticed by the side of comparison. The organ is easily observed, and, when large, will manifest itself readily, in the conversation of the individual. When more active than comparison, and when the powers of observation in general are deficient, it is liable to excessive activity. In such cases, the individual may manifest great originality of mind, and extensive research, but will be wanting in strong, practical common sense. Natural language. — If the reflective organs predominate greatly, and especially causality, the individual, when thoughtful, will hang his head forward, and will move it slowly about. But when the perceptive organs are principally active, there will be greater quickness of movement of the head and eyes. If, however, the individual's perceptive organs be intensely engaged in the contemplation of distant scenes, his chin will be thrown out, and with it the active organs will be thrust forward, with the eyes wide open, as if fixed on some object.

A comprehensive view of the intellectual faculties will enable us to see how necessary they all are to constitute the perfect intellect. If the perceptive organs be large and active, and the reflective small and feeble, there will be great power of observation and but little of reflection. If, on the other hand, the reflective organs only be large, then they may possess great power and spontaneous activity; but, deprived of the materials which are alone gathered by the aid of the perceptive organs, they will be active to little purpose. Where there is great power

in both the perceptive and reflective organs, we have an organization favorable to the discovery and communication of philosophical truth. Any great predominance in any one or a few of the intellectual organs is a source of weakness, as it throws the character out of balance; and in all those efforts of thought, which require the exercise of the feeble organs, the mental processes will be defective.

We need the whole to constitute the finished intellect. Individuality, with its branch organs, makes us acquainted with objects and their qualities and relations; eventuality observes movements and changes; comparison discriminates, identifies, harmonizes, and comprehends all the parts; while causality looks to the cause, nature, source, capability, and adaptation of things.

CHAPTER IX.

GENERAL VIEWS OF THE EXTERNAL SENSES, AND OF THE CEREBRAL ORGANS.

THE structure and functions of each of the external senses were briefly explained in another part of this work. It remains now to examine some of those particulars which apply to them all.

organs of the external

The first remark is, that the senses, as well as those of the brain, are all double. This seems designed for a wise and benevolent purpose.