had He seen proper, could have so constituted the earth that perennial crops of corn and fruit, of every species suitable for the sustenance of Man, should have spontaneously sprung from the ground; and could also have clothed him in a vestment adapted to his structure. And yet these gifts have been withheld. Man must plough, and sow, and reap, otherwise his supplies of nutritive substances will speedily fail. He must fabricate apparel for himself, or go unclothed. But in compensation, God has bestowed on him physical and mental powers which find scope and enjoyment in labour directed by intelligence; and in accordance with this constitution, He has presented him with fields having rich productive qualities, and seeds capable of growth and extensive multiplication. He has added constructive talents, and materials which may be spun and woven into convenient and beautiful apparel; and has left Man to provide supplies for his own wants from the resources thus placed at his disposal. At the first view, we might consider the animals as more fortunate than Man; but when we learn to regard his nature and its adaptations in the light of a sound philosophy, his position in the order of creation is recognised to be far superior to theirs. The exertions which he is called on to make furnish him with pleasing occupation. This becomes the more apparent when we discover that the fertility of the earth, and the demands of the body for food and clothing, are so benevolently adapted to each other, that, with rational restraint on population, a few hours' labour each day, from every one capable of working, would suffice to furnish all with every commodity that could really add to enjoyment.

In many of the tropical regions of the globe, where a high atmospheric temperature diminishes muscular energy, the fertility and productiveness of the soil are so largely increased that far less labour suffices for the raising of food. Less labour, also, is required to provide habitations and raiment. In the colder latitudes, the earth is more sterile, and the piercing frosts render a thicker covering necessary to protect the body; but there muscular energy is more abundant, to meet the greater demands that are made upon it.

Further, the food afforded by the soil in each climate appears to be adapted to maintain in health the organic constitution of the people, and to supply the degree of muscular energy necessary for the particular wants of the locality. In the Arctic Regions, no farinaceous food ripens; but on the

question being put to Sir John Richardson, how he, accustomed to the bread and vegetables of temperate countries, was able to relish the purely animal diet on which he lived when visiting the shores of the Polar Sea with Sir John Franklin, he replied, that the effect of the extreme dry cold to which he and his companions were exposedliving, as they did, in the open air was to produce a desire for the most stimulating food they could obtain; that bread in such a climate was not only not desired, but comparatively impotent, as an article of diet; that pure animal food, and the fatter the better, was the only sustenance that maintained the tone of the system; but that when it was abundant (and the quantity required was much greater than in milder latitudes), a delightful vigour and buoyancy of mind and body were enjoyed. In beautiful harmony with the wants of the human frame, these regions abound, during summer, in countless herds of deer, in rabbits, partridges, ducks, and other sorts of game, and also in fish; and the flesh of these, dried, constitutes delicious food in winter, when the earth is wrapped in one wide mantle of snow.

Among the Greenlanders and other Esquimaux tribes, nothing is so much relished as the fat of the whale, the seal, or the walrus: a tallow-candle and a draught of train-oil are regarded as dainties, while a piece of bread is spit out with strong indications of disgust.

In Scotland, the climate is moist and moderately cold; the greater part of the surface is mountainous, and well adapted for the rearing of cattle and sheep; while a certain portion consists of fertile plains, fitted for the growth of farinaceous food. If the same law holds in this country, the diet of the people should consist of animal and farinaceous aliment, with a predominance of the former; and on such food, accordingly, the Scotsman thrives best. As we proceed to warmer latitudes, we find in France the soil and temperature less congenial to sheep and cattle, but more favourable to corn and wine; and the Frenchman flourishes in health on less of animal food than would be requisite to preserve the Scottish Highlander, in the recesses of his mountains, in a strong and alert condition. From one of a series of interesting letters on the agriculture of France by M. Lullin de Chateauvieux, published in the "Bibliothèque Universelle," it appears that, when he wrote, the consumption of beef in that country, relatively to the population, was only one-sixth

of what it is in England.* The plains of Hindostan are too hot for the extensive rearing of sheep and oxen, but produce rice and vegetable spices in abundance; and the native is healthy, vigorous, and active when supplied with rice and curry, and becomes sick when obliged to live chiefly on animal diet. He is supplied with less muscular energy by this species of food; but his soil and climate require less laborious exertion to maintain him in comfort than do those of Britain, Germany, or Russia.

.So far, then, the external world appears to be wisely and benevolently adapted to the organic system of Man; that is, to his nutrition, and to the development and exercise of his corporeal organs. The natural law appears to be, that every one who desires to enjoy the pleasures of health, must expend in labour the energy which the Creator has infused into his limbs. A wide choice is left to Man as to the mode in which he shall exercise his nervous and muscular systems: The labourer, for example, digs the ground, and the squire engages in the chase; both pursuits exercise the body. The penalties for neglecting this law are imperfect digestion, disturbed sleep, debility, bodily and mental lassitude, and, in extreme cases, confirmed bad health and early death. The consequences of over-exerting these systems are exhaustion, mental incapacity, the desire for strong artificial stimulants (such as ardent spirits), general insensibility, grossness of feeling and perception, with disease and short

ened life.

Society has not recognised this law, and, in consequence, the higher orders despise labour and suffer the first evil, while the lower orders are oppressed with toil and undergo the second. These natural consequences serve to provide motives for obedience to the law; and when they are discovered to be inevitable, men will no longer shun labour as painful and ignominious, but resort to it as a source of pleasure and advantage.†

SECT. III.—MAN CONSIDERED AS AN ANIMAL, MORAL, AND
INTELLECTUAL BEING.

I have adverted to the bodily constitution of Man, which is essentially animal; but I observe, in the third place, that

Quarterly Journal of Agriculture, vol. i. p. 390; Edin. 1829. † See APPENDIX, No. III

Man, viewed in regard to his mental constitution, is an animal, moral, and intellectual being. To discover the

adaptation of the mental parts of his nature to his external circumstances, we must first know what are his various animal, moral, and intellectual powers themselves. Phrenology gives us a view of them, drawn from observation; and as I have verified the inductions of that science, so as to satisfy myself that it is the best exposition of the nature of Man which has yet been given, I adopt its classification of faculties as the basis of the subsequent observations. One great advantage presented by Phrenology, is the light which it throws on the natural constitution of the mind. Philosophers and divines have long disputed about the number and functions of the human faculties; and while each assumed his own consciousness as the standard of nature, and occupied himself chiefly with observations on its phenomena, as his means of study, there could be no end to their discussions. But the organs of the mind can be seen and felt, and their size estimated, and the mental manifestations also that accompany them can be observed in an unlimited number of instances; so that, assuming the existence of organs, it is clear that a far higher degree of certainty in regard to the natural endowments of the mind may be attained by studying them, than by any means previously applied. It is disputed, also, whether Man be now in possession of the same qualities as those with which he was created: but if mental organs exist at all, they have been bestowed by the Creator; and if we discover their functions, and distinguish their uses from their abuses, we shall obviously obtain clearer views of what God has instituted, and of the extent to which Man himself is chargeable with error and perversion, than could be arrived at by the means previously employed. Such conclusions, if correctly drawn, will possess an irresistible authority that of the record of nature itself. If, therefore, any reader be disposed to question the existence of such qualities in Man as I am about to describe, to do so consistently, he should be prepared to deny, on reasonable grounds, that mental organs exist. If he allows their existence, he is bound to show that the observations of phrenologists in regard to them are incorrect, or their inferences regarding their functions erroneously deduced, before he can consistently condemn them for using the facts and inferences as ascertained truths. He is, of

course, at liberty to reject both, if, through aversion to the study, or any other cause, he is unacquainted with the evidence, or if he considers it insufficient; but as phrenologists do not ask him, while in that state of mind, to concede their principles, he will see the fairness of not expecting them to renounce their own convictions out of deference to his nonrecognition of their truth. According to Phrenology, then, as held by me, the human faculties are the following:-*

ORDER I. FEELINGS.

Genus I. PROPENSITIES-Common to Man with the Lower

Animals.

THE LOVE OF LIFE.-Organ not indicated on the bust. 1. AMATIVENESS-Produces sexual love.

2. PHILOPROGENITIVENESS.-Uses: Affection for young and tender beings.-Abuses: Pampering and spoiling children. 3. CONCENTRATIVENESS.-Uses: It concentrates and renders permanent emotions and ideas in the mind.-Abuses: Morbid dwelling on internal emotions and ideas, to the neglect of external impressions.

3 a. INHABITIVENESS.-Uses: It produces the desire of permanence in place.-Abuses: Aversion to move abroad. 4. ADHESIVENESS.-Uses: Attachment; friendship and society result from it.-Abuses: Clanship for improper objects, attachment to worthless individuals. It is generally strong in

women.

5. COMBATIVENESS.-Uses: Courage to meet danger and overcome difficulties; tendency to defend, to oppose and attack, and to resist unjust encroachments.-Abuses: Love of contention, and tendency to provoke and assault. This feeling obviously adapts Man to a world in which danger and difficulty abound.

6. DESTRUCTIVENESS.-Uses: Desire to destroy noxious objects, animate and inanimate, and to use for food animals in which life has been destroyed.-Abuses: Cruelty, murder, desire to torment, tendency to passion, rage, and harshness and severity in speech and writing. This feeling places man in harmony with death and destruction, which are woven into the system of sublunary creation.

6 a. APPETITE FOR FOOD.-Uses: Nutrition.-Abuses: Gluttony and drunkenness.

*The organs are double, each faculty having two, lying in corresponding situations of the hemispheres of the brain. Their situations are indicated by the marked bust, and by the engravings in phrenological books.