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well-known story of the herb-woman's criticism on the pronunciation of the accomplished Theophrastus; the uproar of the Roman theatre at the false quantity of an actor; and the laudable-the philosophical care of the people, that the nurses of their children should be persons of education. A review of the earliest examples of the Anglo-Saxon extant, and of intervening specimens, until we arrive at the modern English, can hardly fail of the effects we have attributed to such an exercise.

PHRENOLOGICAL VIEW

OF THE

MUTUAL INFLUENCE AND CONTROL OF THE FACULTIES, SENTIMENTS, AND PROPENSITIES.

THE doctrines of Phrenology have been long visited by much ridicule, and opposed with much prejudice. For some time past, however, the opinions of many appear to have been considerably changed; whilst the number of its supporters has increased, and its adversaries diminished. We have now arrived at the period when we not only expect, but receive, attention, instead of jest, and investigation, instead of ribaldry, when those who oppose, take, at least, some little trouble first to understand the subject: and it may be hoped that, ultimately, our antagonists will refrain from attacking what has not been advanced; and impute only to the system its own necessary qualities, and its own legitimate consequences and conclusions.

Before proceeding to the immediate subjects of the present paper, it may not be improper briefly to state the leading positions of this new system of the human mind.

The object of Phrenology is to shew, that there is a necessary and actual connection between the internal nature of human beings, and the external form of the head.

It is a very old doctrine, that the countenance possesses the capacity of indicating the moral and intellectual character of the individual. The science of Physiognomy has been long reduced to general rules; and there are very few who venture to assert that it is wholly without foundation. The objections against it have been rather to some of its details and peculiar features, than to its general principle. The object of Phrenology has, therefore, no claim to absolute novelty; but

the means by which it proceeds, its instruments of operation, are, beyond all doubt, perfectly and entirely new. It does not appear that it ever occurred, in the slightest degree, to any human being before the time of Dr. Gall, to conjecture even. that a connection could possibly be traced between the external appearance and peculiar portions of the brain; or that, in proportion to the activity or quietude of certain parts of the brain, there would be indicated correspondent enlargement and depression, and, in the result, a precise analogy between the real character of man, and these external developments of his cranium.

The old theory of the brain, as connected with the mind, was, that it acted in one entire and general mass; that its operation was single, uniform, and simultaneous; in fact, that it constituted a solitary organ, one, and indivisible. The mind was held to be monarchic, and the brain constituted the despot's throne; while the heart, by a figure of speech, was assigned to the moral post of receiving and entertaining the passions and sentiments!

We have now to contend that the mind possesses distinct faculties: the plurality of the faculties, indeed,—and of the organs of those faculties,-form the fundamental principles of Phrenology. And, as the old doctrine was-that the mind was a single power, and that it acted by a single instrument, the theory now is, that it possesses separate faculties of various degrees of capacity, and that its operations are conducted by distinct and separate organs, each adapted to its specific pur

pose.

Whether the separate locality of the faculties be an essential point in the soundness of the doctrine, or not, may perhaps admit of question; but it is clear, that the distinct location of the several organs of these faculties is the foundation and indispensable principle of Phrenology.

It is an unquestionable fact, that no two skulls are precisely similar in form; and it is equally true, that no two persons are precisely alike in character. We have then these preliminary facts as a basis to proceed upon.

The only remaining point seems rapidly advancing to certainty. We possess a large collection of evidence to shew that those persons who are remarkable for peculiar faculties and sentiments, as well as peculiar propensities, are uniformly distinguishable for similar manifestations upon the exterior of the cranium.

Much plausibility has been imparted to the system by general reasoning, but it chiefly depends upon evidence. Ir IS A QUESTION OF FACT, that we bring before the public,

and we call upon every one to investigate the testimony with his own senses.

It will be allowed, as a general proposition, that, when two classes of phenomena always appear in conjunction, there is the best evidence that a necessary union exists between them. We have no other knowledge of cause and effect than the constant perception of the former being found universally, or generally, to precede and be connected with the latter. Thus, all violent emotions are accompanied by some external appearances; and, as these are invariably exhibited under the same circumstances, we are compelled to believe that the one is a necessary consequence of the other.

The cbject of the present paper is not to investigate the faculties and sentiments in their individual and abstract nature, but to view the operation of these faculties in their relative state, and to investigate their combinations,-to show the connection which exists between all the branches of this system, thus composed of faculties, sentiments, and propensities, and to elucidate the mode in which the intellectual and the moral nature of man is influenced by the animal propensities.

The propensities, or lower faculties, of human beings, are justly held in comparative degradation. When unassociated with moral sentiment, or mental power, they are obviously of a mere animal and brutal nature; yet, in the production of any great efforts, whether in moral conduct or intellectual exertion, they are of essential, and perhaps of the first, importance.

It is a fact beyond dispute, that great intellect, in an active state, is always allied to strong feelings: those feelings constitute, indeed, the impulse, the moving force, without which the system would be inert and motionless; and the capacity, however naturally strong, would remain dormant.

The whole organization of sentiment, intellect, and passion, possesses a reciprocal and mutual effect each part upon the others. The operation is in truth two-fold,-first, in some instances, controlling, not only their original development and its progress, but also their subsequent action after the period of development; secondly, in other instances, stimulating their manifestations, and increasing the sphere of their activity.

This may be partially illustrated by analogy to the nature of the senses, which appear to be similarly constituted,-sometimes producing greater accuracy of judgment, by the combination of their powers,-but at others, diminishing the exercise and intensity of the single sense, by subdividing the unity of the impression. Thus, the sense of hearing is more con

centrated and powerful when the eye is closed, or when darkness surrounds us, than when in the broad glare of day, when every sense is awakened and employed; just as the rays of light are scattered in open space, instead of being assembled into one condensed focus.

It is a well-known fact in the natural history of man, that he possesses some sentiments and propensities in common with the brute creation; whilst others are peculiar to his nature, and are possessed by no other living being; and, in proportion as the inferior, or the superior, class happens to predominate, so is the measure of the moral excellence, or depravity, of the character.

It will be found, I believe, that the superior sentiments which attach exclusively to the nature of human beings, when peculiarly developed, at, generally, in the way of restraint and control, upon the excessive indulgence both of the intellectual faculties and the propensities.

Thus CONSCIENTIOUSNESS will restrain cupidity. A conscientious man, however much he may desire to possess those objects which administer to his gratification, will take possession only of those to which he is justly entitled: instances of this character are numerous.-Mankind, for wise purposes, are constructed with a strong disposition to accumulate: without such a disposition, it is probable that few improvements would have been effected, and industry would scarcely have had an existence. If man had taken no pleasure in treasuring up the fruits of his labour, he would not have bestowed the labour: if it had afforded him no gratification to behold the progress of his exertions, he would have made none. No social advancement would have taken place. We should have remained "unaltered and unimproved.' This principle, therefore, of accumulation,-this desire to possess, this spirit of gain, which has been despised and ridiculed, appears to be an important element in the constitution of man. Abused in a small degree, it becomes covetousness: and, when carried to excess, and uncontrolled and unrestrained, it is, in its secret practice, fraud, and in its open and violent prosecution, robbery. That which is good, useful, and excellent to a limited extent; becomes bad, pernicious, and detestable, when it passes beyond its prescribed boundaries. It is so, indeed, in all nature. Moderation is the golden law. Every gift of Heaven,-every boon that a bountiful Providence has bestowed upon us, partakes of the same quality. The most rational enjoyment, every moral and every intellectual pleasure, becomes debased by excess.

There are many instances in society which might be adduced in support of this part of the system: men who, with

a strong desire to heap up the advantages within their reach, have shewn the strictest devotion to probity and justice.

Conscientiousness will act, not only upon the desire to accumulate, but will restrain, also, other propensities. It is the sentiment of rectitude : it constitutes the moral sense; and its tendency is to control the unjust exercise of every power and faculty of erring humanity: it contemplates the rights of others with a sacred regard. However strong the disposition may be of some of the lower faculties to seek their personal gratification, it maintains its moral dominion, and, when connected with firmness, constitutes exalted excellence and dignity of character; its result is inflexible justice, and an integrity which no temptation can corrupt.

To take another example, we may refer to BENEVOLENCE, in connection with a combative and violent disposition. The existence of such heterogeniousness cannot be disputed. The most careless observer must allow that there are men of passionate temper, but of humane feeling,-furious in enmity, and equally warm in friendship: so the most reekless warrior, "when the fight is done," often displays the mildest feelings of generosity; and the conqueror terminates his victory by acts of the most exalted clemency. These are unquestionable facts, exhibited in real life, and stand enregistered upon the pages of every history, in ancient and modern times.

The sentiment of Benevolence gives birth to acts of charity and philanthropy; and, besides controlling the disposition to combat and destroy, it restrains, in some instances, the tendency to covet, wherever the indulgence of the latter propensity will injure others.

It will also restrain the malevolent exercise of the faculties. It will prevent the sarcastic application of wit, and of the talent of imitation, whenever they have a tendency to occasion pain to the feelings of other persons.

Its influence on other sentiments is likewise of the most amiable kind. It will restrain the assumptions of pride, and the displays of vanity, whenever they are calculated to wound the sensibility of less fortunate individuals.

The sentiment of VENERATION may operate, and produce, in some characters, a similar effect. It is the feeling of respect, a conscious sense of at least partial inferiority; it naturally tempers passion, and subdues arrogance.

Its influence on the intellect will be peculiar and striking: associated with the most superior and most highly cultivated faculties, it still gives an air of deference to the manner, and restrains the free and bold exercise of the lofty mind, with which it is connected. It will control the self-sufficiency which otherwise too often accompanies the possession of emi

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