thus the energy and activity of the former are made to predominate stil more than they did originally, over those of the latter " The remarks now offered in reference to the comparative efficiency of the muscular and cerebral functions are equally applicable to the cerebral organs, considered in relation to each other. Where two organs are alike in developement and cultivation, a nervous or sanguine temperament will render them equally active; but where one is more fully developed than the other, it will excel the latter both in power and in activity. In another brain of the same size and form, but with a lymphatic temperament, a similar predominance of the power and activity of one organ over those of the other will be found; but the absolute power and activity of both will be less than in the other case supposed. Temperament, therefore, besides inAencing the activity of the organs, affects their power also, to a greater extent than some phrenologists seem inclined to allow."* Farther, the brain must possess a healthy constitution, and that degree of activity which is the usual accompaniment of health. Now, the brain, like other parts of the body, may be affected with certain diseases which do not diminish nor increase its magnitude, but yet impair its functions. The phrenologist ascertains the health by inquiry. In cases of disease, great size may be present, and very imperfect manifestations appear; or the brain may be attacked with other diseases, such as inflammation, or any of those particular affections whose nature is unknown, but to which the name of mania is given in nosology, and which greatly exalt its action; and then very forcible manifestations may proceed from a brain comparatively small but it is no less true, that, when a larger brain is excited to the same degree by the same causes, the manifestations are still more energetic, in proportion to the superiority of size. These cases, thereore, form no valid objection to Phrenology for the phrenologist ascerains, by previous inquiry, that the brain is in a state of health. If it is hot, he makes the necessary limitations in drawing his conclusions. : "The The effects of exercise in adding to the mental power are universally mown, and ought never to be overlooked by the phrenologist. brain, being an organized part, is subject, in so far as regards its exercise, to precisely the same laws as the other organs of the body. If it be doomed to inactivity, its health decays, and the mental operations and feelings, as a necessary consequence, become dull, feeble, and slow. If it be duly exercised, after regular intervals of repose, the mind acquires * Phrenological Journal, vol. ix., p. 116--118. See also pp. 54, 267. Engravings illustrative of the Temperaments will be found in Dr. Spurzheim's Phrenology in Connexion with the Study of Physiognomy, London, 1826, Pl. I. As the error is still very common, that phrenologists consider the power of an organ to depend on its size alone, I subjoin several passages on this subject, extracted from phrenological works. Dr. Gall, in the first volume of his treatise Sur les Fonctions du Cerveau, says: "L'énergie des fonctions des organes ne dépende pas seulement de leur développement, mais aussi de leur excitabilité."-(P. 196.) "Les fonctions des sens dont les organes sont plus considérables, plus sains, et plus développés, ou qui ont reçu une irritation plus forte, sont, par cela même, plus vives. La même phénomène se reproduit dans les facultés de l'âme; les organes de ces facultés agissent avec plus d'énergie, s'ils sont plus irrités ou plus développés."-(P. 308.) And Dr. Spurzheim, in his work on Physiognomy, above referred to, states that "it is important, in a physiological point of view, to take into account the peculiar constitution or temperament of individuals, not as the cause of determinate faculties, but as influencing the energy with which the special functions of the several organs are manifested.”—(P. 15.) "The energy and excellence of the brain," says Dr. Caldwell, "depend on its size, configuration, and tone -its extensity and intensity.-(Elements of Phrenology. Lexington, Ky., 1824, p. 38.) See farther on the temperaments, The Phrenological Journal, viii., 293 369, 447, 509, 564, 595. readiness and strength; and, lastly, if it be overtasked, either in the force or duration of its activity, its functions become impaired, and irritability and disease take the place of health and vigour."* The other influences which modify size will be considered afterward. Let us turn our attention to the point of the argument at which we are now arrived. We have seen that the brain is the organ of the mind; that it is not a single organ, but that the analogy of all the other organs, the successive developement of the faculties, with the phenomena of partial genius, partial insanity, monomania, dreaming, and partial injuries of the brain, indicate that it is a congeries of organs manifesting a plurality of faculties; and that, in the cases of the bones, muscles, nerves of motion, nerves of sensation, and nerves of the five senses, size has an influence on power of function: and from the analogy of these organs, as well as from direct facts and physiological authorities, we have come to the same conclusion regarding the brain-that vigour of function, other circumstances besides magnitude being equal, is in proportion to the size of the organ. From these premises it follows, as a necessary consequence, that, with respect to the manifestation of the mental faculties, it will not be indifferent in what direction the brain is most or least developed for example, if different parts of the brain possess different functions, and if the strength of function be in proportion to the size of the part, the vigour of the faculties connected with the forehead, whatever these may be, will be greater where the frontal region predominates in size than where the predominance is in the posterior portion; and differences will occur also in cases of preponderance in the superior or inferior regions. In short, it is obvious that two brains may be composed of exactly the same number of cubic inches of cerebral matter, and yet serve to manifest two minds totally different from each other in the kind of disposition or capacity by which they are characterized; so that the form of the head is an object of attention to the phrenologist, not less interesting and important than its size. This fact shows clearly the absurdity of assuming the size of a hat as an accurate indication of the magnitude of its wearer's head; for although there may be considerable length and breadth, yet, if the height be deficient, the brain may be of very ordinary size. Here we have a representation of the skull of Dr. Spurzheim, and of the DR. SPURZHEIM. skull of a native of New Holland; both taken from casts in the collection of the Phrenological Society. The difference in the forehead is very conspicuous. If the part of the brain lying in that region have any function connected with intellect, and if size be a measure of power, the two beings should form a strong contrast of power and weakness in that department. And, accordingly, the case is so. Dr. Spurzheim has left in his phrenological works an imperishable record of moral and intellectual greatness; while Sir Walter Scott describes the other as follows: "The natives of New Holland are, even at present, in the very lowest scale of humanity, and ignorant of every art which can add The Principles of Physiology applied to the Preservation of Health and to the Improvement of Physical and Mental Education. By Andrew Combe, M.D. 3d edit., p. 277. comfort or decency to human life. These unfortunate savages use no clothes, construct no cabins nor huts, and are ignorant even of the manner of chasing animals or catching fish, unless such of the latter as are left by the tide, or which are found on the rocks; they feed upon the most disgusting substances, snakes, worms, maggots, and whatever trash falls in their way. They know, indeed, how to kindle a fire; in that respect only they have stepped beyond the deepest ignorance to which man can be subjected; but they have not learned how to boil water; and when they see Europeans perform this ordinary operation, they have been known to run away in great terror." We have now arrived, by a fair and legitimate induction, at strong presumptive evidence in favour of the general principles of Phrenologynamely, that the brain is the organ of the mind; that different parts of it are connected with different faculties; and that the size of the organ exerts an influence on the power of manifestation. Here, then, the inquiry presents itself, What faculties and what parts of the brain are mutually connected? This is the grand question remaining to be solved, in order to render our knowledge of the functions of the brain and the organs of the mind precise and practically useful. Let us inquire what progress the metaphysician and anatomist have made in elucidating this point. It is of importance to take a view of the past efforts of philosophers on this subject, that we may be able correctly to appreciate both what remains to be done, and how far Phrenology affords the means of accomplishing it. The mind has been studied, by one set of philosophers, with too little reference to the body; and the laws of thought have been expounded with as much neglect of organization as if we had already "shuffled of this mortal coil." From this erroneous practice of many distinguished authors, such as Locke, Hume, Reid, Stewart, and Brown, a prejudice has arisen against the physiology of man, as if the mind were degraded by contemplating it in connexion with matter; but man is the work of the Creator of the world, and no part of his constitution can be unworthy of regard and admiration. The whole phenomena of life are the result of mind and body joined, each modifying each; and how can we explain a result without attending to all the causes which combine toward its production? In the words of Dr. John Gregory, "It has been the misfortune of most of those who have studied the philosophy of the human mind, that they have been little acquainted with the structure of the human body and the laws of the animal economy; and yet the mind and body are so intimately connected, and have such a mutual influence on one another, that the constitution of either, examined apart, can never be thoroughly understood. For the same reason, it has been an unspeakable loss to physicians, that they have been so generally inattentive to the peculiar laws of the mind and their influence on the body."* Even Mr. Dugald Stewart admits, that " among the different articles connected with the natural history of the human species," the laws of union between the "mind and body, and the mutual influence they have on one another," are subjects of one of the most important inquiries that ever 66 engaged *Comparative View of the State and Faculties of Man with those of the Animal World, 3d edit, London, 1766, p. 5. ne attention of mankind, and almost equally necessary in the sciences of morals and of medicine."* Another set of philosophers, in avoiding Scylla, have thought it necessary to dash into Charybdis, and, teaching that the mind is nought but a combination of matter, have endeavoured to explain its functions by supposed mechanical motions in its parts: but, as we shall hereafter see, this course of proceeding is equally erroneous with the other. In surveying the phenomena of mind, we are struck by the variety of faculties with which it appears to be endowed. Philosophers and the vulgar equally admit it to be possessed of different powers. Thus it is by one faculty that it reasons, by another that it fears, and by a third that it discriminates between right and wrong. If, however, we inquire what progress has hitherto been made by metaphysicians in ascertaining the primitive mental powers, and in rendering the philosophy of man interesting and practically useful to persons of ordinary understanding, we shall find a deficiency that is truly deplorable. From the days of Aristotle to the present time, the most powerful intellects have been directed, with the most persevering industry, to this department of science; and system after system has flourished, fallen, and been forgotten, in rapid and melancholy succession. To confine our attention to modern times: Dr. Reid overturned the philosophy of Locke and Hume; Mr. Stewart, while he illustrated Reid, yet differed from him in many important particulars; and, recently, Dr. Thomas Brown has attacked, with powerful eloquence and philosophical profundity, the fabric of Stewart, which already totters to its fall. The very existence of the most common and familiar faculties of the mind is debated among these philosophers. Mr. Stewart maintains Attention to be a faculty, but this is denied by Dr. Brown. Others, again, state Imagination to be a primitive power of the mind, while Mr. Stewart informs us, that "what we call the power of Imagination is not the gift of nature, but the result of acquired habits, aided by favourable circumstances."t Common observation informs us, that a taste for music and a genius for poetry and painting are gifts of nature, bestowed only on a few; but Mr. Stewart, by dint of his philosophy, has discovered that these powers, and also a genius for mathematics, "are gradually formed by particular habits of study or of business." On the other hand, he treats of Perception, Conception, and Memory as original powers; while Dr. Thomas Brown denies their title to that appellation. Reid, Stewart, and Brown admit the existence of moral emotions; but Hobbes, Mandeville, Paley, and many others, resolve the sentiment of right and wrong into a regard to our own good, perceptions of utility, and obedience to the laws or to the Divine command. Thus, after the lapse and labour of more than two thousand years, philosophers are not yet agreed concerning the existence of many of the most important principles of action, and intellectual powers of man. While the philosophy of mind shall remain in this uncertain condition, it will be impossible to give to morals and natural religion a scientific foundation; and, until these shall assume the stableness and precision of scienceseducation, political economy, and legislation must continue defective in heir principles and application. If, therefore, Phrenology could introduce into the philosophy of mind even a portion of the certainty and precision which attend physical investigations, it would confer no small benefit on this interesting department of science; and that it is fully competer.t to do so, shall be made apparent after we have attended to a few preliminary points requiring consideration. In the next place, supposing the number and nature of the primitive faculties to be ascertained, it is to be remarked, that, in actual life, they are successively developed. The infant feels anger, fear, attachment, before it is alive to the sublime or the beautiful; and it observes occurrences long before it reasons. A correct theory of mind ought to unfold principles to which these facts also may be referred. Farther-even after the full maturity of age is attained, how different the degrees in which we are endowed with the various mental powers! Admitting each individual to possess all the faculties which constitute the human mind, in what a variety of degrees of relative strength do they appear in different persons! In one, the love of glory is the feeling which surpasses all; another is deaf to the voice of censure, and callous to the accents of applause. The soul of one melts with softest pity at a tale of wo; while the eye of another never shed a sympathetic tear. One individual spends his life in an ardent chase of wealth, which he stops not to enjoy; another scatters in wasteful prodigality the substance of his sires, and perishes in want from a mere incapacity to retain. One vast intellect, like Newton's, fathoms the profundities of science; while the mind of another can scarcely grope its way through the daily occurrences of life. The towering imagination of a Shakspeare or a Milton soars beyond the boundaries of sublunary space; while the sterile fancy of a clown sees no glory in the heavens and no loveliness on earth. A system of mental philosophy, therefore, pretending to be rue, ought not only to unfold the simple elements of thought and of feeling, but to enable us to discover in what proportions they are combined in different individuals. In chemical science, one combination of elementary ingredients produces a medicine of sovereign virtue in removing pain; another combination of the same materials, but differing in their relative proportions, brings forth a mortal poison. In human nature, also, one combination of faculties may produce the midnight murderer and thief-another a Franklin, a Howard, or a Fry, glowing with charity to man. If, however. we search the works of those philosophers who have hitherto written on the mind, for rules by which to discriminate the effects produced upon the character and conduct of individuals by different combinations of the mental powers, what information do we receive? Instead of light upon this interesting subject, we find only disputes whether such differences exist in nature, or are the result of education and other adventitious circumstances; many maintaining the one opinion, while some few advocate the other. This department of the philosophy of man, in short, is a perfect waste. Mr. Stewart was aware equally of its importance and of its forlorn condition. The varieties of intellectual character among men, says he, present another very interesting object of study, which, "considering its practical utility, has not yet excited, so much as might have been expected, the curiosity of our countrymen."* The reason appears sufficiently obvious: the common modes of studying man afforded no clew to the discovery desired. In thus surveying the philosophy of man, as at present exhibited to us in the writings of philosophers, we perceive, first, That no account is given of the influence of the material organs on the mental powers; and that the progress of the mind from youth to age, and the phenomena of sleep, dreaming, idiocy, and insanity, are left unexplained or unaccounted for by any principles admitted in their systems: secondly, That the existence and functions of some of the most important primitive faculties are still in dispute and, thirdly, That no light whatever has been thrown on the nature and effects of combinations of the primitive powers, in different d vees of relative proportion. It is with great truth, therefore, that sieur De Bonald, quoted by Mr. Stewart, observes, that "diversity of * Dissertation, Supp. Encyc. Brit., Part. ii., p. 198. |